THE ~iTRUE CHRISTIAN RELIGION: CONTAINING - THE UNIVERSAL THEOLOGY * - OF THE J. NEW CHURCH, ~t-FORETOLD BY THE LORD IN DANIEL VII. 13, 14; AND IN REVELATIOIN XXL 1, 2. BY EMANUEL SWEDENBORG, SERVANT OF THE LORD JESUS CHRIST., newo ranslatlon I:1ROM1 THE ORIGINAL LATIN EDITION, PRINTED AT AMSTERDAM, IN THE YEAR 1771. PHILADELPHIA: J. B. LIPPINCOTT & CO. 1875. DANIEL VII. 13, 14. I was seeing in the vwsions of the night; and behold, with the clouds oJ the heavens, as it were, THE SON OF MAN was coming. And unto Him was given dominion, and glory, and a kingdom; and all people, nations and tongues shall worship Him. His dominion is the dominion of an ago which will not pass away, and his kingdom one which will not perish. REVELATION XXI. 1, 2, 5,9, 10. I John saw a new heaven and a new earth. And I saw the holy city, New Jerusalem. descending from God out of heaven, prepared as a bride adorned for her husband. And an angel spoke with me, saying, Come; I will show thee THE BRIDE, THE LAMB'S WIFE. And he carried me away in spirit upon a great and high mountain, and showed me the great city, the holy Jerusalem, descending out of heaven from God. He who sat upon the throne said, Behold, I MAKE ALL THINGS NEW, And He said to me, Write, because these words are true and faithful. ADVERTISEMENT. THE public is now presented with a New Translation of the work of EMANUEL SWEDENBORG originally entitled " VERA RELIGIO CHRISTIANA, CONTINENS UNIVERSAM THEOLOGIAM NOV_ ECCLESIIE, A DOMINO APUD DANIELEM, CAP. VII. 13, 14, ET IN APOCALYPSI XXI. 1, 2, PREDICT"E:" Tlhe Truie Christian Religion, containing the Universal Theology of;he New Church, foretold by the Lord in Daniel vii. 13, 14, and in Revelation xxi. 1, 2. This is the last work that was published by the Author; and it comprises, as the title indicates, a general summary of the doctrines of the New Church, reduced to a regular system of theology. It was originally written in Latin, and published at Amsterdam in 1771, the year before the Author's death. It was first translated into English oy the Rev. John Clowes, and published in England in the year 1781. After several editions of this version had been printed in England, and one in America, it was revised by the Rev. Samuel Noble and others, and republished in London in the year 1819. Some time since, a design was formed of stereotyping it in Boston, and it was then thought proper that it should be again revised; but after further consideration, It was deemed advisable that it should undergo a new translation; and, accordingly, the whole work has been translated anew. The Translator has endeavored to express the meaning of the origi nal Latin, as literally and accurately as possible, in plain English; but he has not, in all instances, done it to his own satisfaction. The style of the original is, in general, remarkably simple and perspicuous; yet there are some sentences, and some particular phrases, which seem obscure and difficult; and, although the Translator has endeavored to render them faithfully, he is not sure that he has always either apprehended or expressed the true meaning. He hopes, however, that the present translation will be found not only more literal and accurate than the former, but also more simple in its phraseology, and consequently more intelligible to common readers. One remarkable characteristic of the style of our Author, is the frequent use of adjectives as substantives; as, for example, Divinum iv qAdvertzsement. the Divine;' Humanum,' the Human;' bonum,'the good;' verum'the true;' malum,' the evil;' falsum,' the false;' s2irituale,'the spiritual;' naturale,'the natural,' &c. In the present translation, the word'nature' or' principle' is sometimes added to' the Divine' and' the Human,' but not generally. Jucundum, which properly means'pleasant, agreeable, delightful,' &c., is commonly rendered' delight,' but sometimes'delightful.' Proprium, which properly signifies'what is proper, peculiar or appropriated to any one,' is retained and used as a noun, for want of a more proper word. The Latin verbs esse and existere are also retained, in several instances; particularly in the second part of the first chapter, where they seemed to denote abstract ideas, which could not be conveniently expressed by other words. Esse properly means'to be,' but it is used to denote'BEING itself, in the abstract,' or' the inmost essence of things;' and existere properly means' to exist,' but it is used to denote'BEING as it is manifested,' or' the sensible existence of things.' The phrase liberum arbitrium, which was formerly translated'free will,' is now rendered'free agency.' The passages quoted from the Sacred Scripture are generally translated very literally, and they sometimes vary considerably from the corresponding passages in the common version of the Bible. T. G. W Cambridge, December 1, 1832. GENERAL INDEX OF THE CONTE NT S. -—.- - THE FAITH OF THE NEW HEAVEN AND THE NEW CHURCH. IN ITS UNIVERSAL AND PARTICULAR FORM. n. 1 to 3. CHAPTER I. CONCERNING GOD THE CREATOR. Concerning the Unity of God. n. 5. 1. That the whole Sacred Scripture, and thence all the Doctrines of the Churches in the Christian world, teach that there is a God, and that He is One. n. 6 to 7. II. That there is a universal Influx from God into the souls of men, that there is a God, and that He is One. n. 8. III. Thence it is, that, in all the world, there is not a nation possessed of Religion and sound Reason, which does not acknowledge a God, and that God is One. n. 9. IV. That, as to what that One God is, nations and people have differed, and still differ, from several causes n. 11. V. That human Reason from many things in the world, may perceive and conclude, if it will, that there is a God, and that He is One. n. 12. VI. That, unless God was One, the universe could not have been created and preserved. n. 13. VII. That the man who does not acknowledge a God, is excommunicated from the Church, and condemned. n. 14. VIII. That with men who do not acknowledge One God, but more than one, nothing of the Church coheres. n. 15. Concerning the Divine Esse, which is Jehovah. n. 18. I. That the One God is called Jehovah from Esse, thus from this, because He alone rs and WILL BE, and because He is the First and the Last, the Beginning and the End, the Alpha and the Omega. n. 19. II. That the One God is Substance itself and Form itself, and that Angels and Men are Substances and Forms from Him; and that, as far as they are in Him, and He in them, so far they are Images and Likenesses of Him. n. 20. III. That the Divine Esse is Esse in itself, and at the same time Existere in itself. n. 21, 22. 1V. That the Divine Esse and Existere in itself, cannot produce another Divine which may be Esse and Existere in itself; consequently, that another God of the same essence is not possible. n. 23. VI1 General Index of the Contents. V. That a Plurality of Gods in ancient times, and also in modern, existed from no other source than from not understanding the Divine Esse. n. 24 Concerning the Infinity of God, or his Immensity and Eternity. n. 27 I. That God, sinze Hle is and exists in Himself, and all things in the universe are and exist from Hirn, is Infinite. n. 28. II. That God, since He was before the world, thus before Times and Spaces arose, is Infinite.?n. 29. III. That God, since the world was made, is in Space without Space, and in Time without Time. n. 30. IV. That the Infinity of God, in relation to Spaces, is called Immensity, and in rela tion to Times, is called Eternity; and that, although there are these relations, still there is nothing of Space in his Immensity, and nothing of Time in his Eternity. n. 31. V. That enlightened Reason, from very many things in the world, may see the Infinity of God. n. 32. VI. That every created thing is finite, and that the Infinite is in finite things, as in its Receptacles, and in men as in its Images. n. 33 Concerning the Essence of God, uwhzcn is Divzne Love and Divine Wisdom. I. That God is Love itself and Wisdom itself, and that these two make his Essence. n. 37. II. That God is Good itself and Truth itself, because Good is of Love, and Truth is of Wisdom. n. 38. III. That God, because Ile is Love itself and Wisdom itself, is Life itself in tself. n. 39, 40. IV. That Love and Wisdom in God make one. n. 41, 42. V. That the Essence of Love is, to love others out of itself, to desire to be one with them, and to make them happy from itself. n. 43, 44, 45. VI. That these Properties of the Divine Love were the Cause of the Creation of the universe, and that they are the Cause of its Preservation. n. 46, 47. Concerning the Omnipotence, Omniscience and Omnipresence of God. n. 49. I. That Omnipotence, Omniscience and Omnipresence are of the Divine Wisdom from the Divine Love. n. 50, 51. II. That the Omnipotence, Omniscience and Omnipresence of God cannot be known, unless it be known what Order is, and unless these things be known; that God is Order, and that, at the creation, He introduced Order into the universe, and also into each and every part of it. n. 52 to 55. III. That the Omnipotence of God in the universe, and also in each and every part of it, proceeds and operates according to the laws of his Order. n. 56, 57, 58. IV. That God is Omniscient, that is, perceives, sees and knows each and every thing, even to the most minute, that is done according to Order, and thence also whatever is done contrary to Order. n. 59 to 62. V. That God is Omnipresent from the firsts to the lasts of his Order. n. 63, 64. VI. That Man was created a Form of Divine Order. n. 65, 66, 67. VII. That Man is so far in Power against the Evil and False, from the Divine Omnipotence, and that he is so far in Wisdom, concerning the Good and True, from the Divine Omniscience, and that he is so far in God, from the Divine Omnipresence, as he lives according to Divine Order. n. 68, 69, 70. Concerning the Creation of the Universe. That no one can procure to himself a just idea concerning the Creation of the universe, unless some universal knowledges, being premised, put the understanding into a state of perception, of which n. 75. The Creation of the universe described by five RELATIONS. n. 76, 77, 78, 79, 80. General Index of the Contents. vii CHAPTER 11. CONCERNING THE LORD THE REDEEMER. 1. That Jehovah God descended and assumed the Human, that He might redeem and save Men. n1. 82, 83, 84. II. That Jehovah God descended as Divine Truth, which is the Word, and yet that He did not separate the Divine Good. n. 85 to 88. III. That God assumed the Human according to his own Divine Order. n. 89, 90, 91. IV. That the Human, by which God sent Himself into the world, is the Son of God. n. 92, 93, 94. V. That tne Lord, by acts of Redemption, made Himself Righteousness. n. 95, 96. VI. That the Lord, by the same acts, united Himself to the Father, and the Father united Himself to Him. n. 97 to 100. VII. That thus God became Man, and Man God, in one Person. n. 101, 102, 103. VIII. That the progression to union was the state of his Exinanition, and that the union itself is the state of his Glorification. n. 104, 105, 106. IX. That hereafter no one among Christians comes into Heaven, unless he believer in the Lord God the Savior. ni. 107, 108. X. Corollary. Concerning the state of the Church before the coming of the Lord, and concerning its state after it. n. 109. Concerning Redemption. n. 114. I. That Redemption itself was a Subjugation of the Hells, an Establishment of Order in the Heavens, and thereby a Preparation for a new Spiritual Church. n. 115. II. That, without that Redemption, no Man could have been saved, nor could the Angels have subsisted in a state of integrity. n. 118, 119, 120. III. That the Lord thus redeemed not only Men, but also Angels. n. 121, 122. IV. That Redemption was a work purely divine. n. 123. V. That this Redemption itself could not have been effected, except by God Incarnate. n. 124, 125. VI. That the Passion of the Cross was the last Temptation that the Lord, as the greatest Prophet, sustained, and that it was the means of the Glorification of his Human, and not Redemption. n. 126 to 131. VII. That the Passion of the Cross is believed to have been Redemption itself, is a fundamental Error of the Church; and that this Error, together with the Error concerning Three Divine Persons from eternity, has perverted the whole Christian: Church, so that not any thing spiritual is ]eft remaining in it. n. 132, 133. CHAPTER III. CONCERNING THE HOLY SPIRIT, AND CONCERNING THE DIVINE' OPERATION. n. 138. 1. That the Holy Spirit is the Divine Truth, and also the Divine Virtue. and' Opera. tion proceeding from the One God, in whom there is a Divine Trinity; thus from the lord God the Savior. nz. 139, 140, 141. II. That the Divine Virtue and Operation, which are meant by the Holy Spirit, are in general Reformation and Regeneration; and according to these, Renovation, Vivification, Sanctification and Justification; and according to these, Purification from evils and Remission of sins, and at length Salvation. n. 141 to 145.!II. That that Divine Virtue and Operation, which is meant by the sending cf the Vill General Index oJ' the Contents. Holy Spirit, with the Clergy in particular, is Illustration and Instruction. n. 146 147, 148. IV. That the Lord operates those Virtues in those who believe in Him. n. 149 1.50, 151. V. That the Lord operates of Himself from the Father, and not conversely, n. 153, 154, 155. VI. That the Spirit of man is his Mind and whatsoever proceeds from it. n. 156,157. Corollary. That it is nowhere said in the Old Testament, that the Prophets spoke from the Holy Spirit, but from Jehovah God; but otherwise in the New. n. 158. Concerning the Divine Trinity. n. 163. 1. That there is a Divine Trinity, which is the Father, Son and Holy Spirit. n. 164, 165. II. That these Three, the Father, Son and Holy Spirit, are three Essentials of one God, which make one, like the Soul, Body and Operation with Man. n. 166 to 169. III. That before the world was created, there was not this Trinity; but that after the world was created, when God became incarnate, it was provided and made; and then in the Lord God the Redeemer and Savior Jesus Christ. n. 170, 171. IV. That a Trinity of Divine Persons from eternity, thus before the world was created, is, in the ideas of thought, a Trinity of Gods, and that this cannot be abolished brv the oral confession of one God. n. 172, 173. V. That a Trinity of Persons was unknown in the Apostolic Church, but that it was first broached by the Nicene Council, and thence introduced into the Roman Catholic Church, and from this into the Churches separated from it. n. 174 to 176. VI. That from the Nicene and Athanasian Trinity together, there arose a Faith in three Gods, which had perverted the whole Christian Church. n. 177, 178. VII. That thence there is that Abomination of Desolation and Affliction such as shall not be, which the Lord had foretold in Daniel and the Evangelists, and in the Revelation. n. 179, 180, 181. VIII. And also this, that unless a New Heaven and a New Church be established hby the Lord, no Flesh could be saved. n. 182. IX. That from a Trinity of Persons, each of whom singly is God, according to the Athanasian Creed, have sprung many absurd and heterogeneous ideas concerning -God, which are fantasies and abortions. n. 183, 184. CHAPTER IV.'CONCERNING THE SACRED SCRIPTURE, OR WORD OF THE LORD. 1. That the Sacred Scripture, or the Word, is Divine Truth itself. n. 189 to 192. II. That in the Word there is a Spiritual Sense, hitherto unknown. n. 193. (1.) What the Spiritual Sense is. n. 194. (2.) That firom the Lord proceed the Celestial Divine, the,Spiritual Divine, and the NJatural Divine. n. 195.;(3.) That a Spiritual Sense is in all and every part of the Word, shown n. 196. 197, 198. 44.) That the Lord, when He was in the world, spoke by Correspondences, thaw spiritually, when naturally. n. 199. (5.) That it is from the Spiritual Sense, that the Word is divinely inspired, and holy in every expression. n. 200. (6.) That the Spiritual Sense has been hitherto unknown, but with the A.ncients known; and concerning Correspondences among them. n. 201 to 207. (7.) That the Spiritual Sense of the Word is hereafter given to none but those who are in genuine Truths from the Lord. n. 208. f8.) Wonderful things concerning the Word from its Spiritual Sense. n 209. General Index of the Contents. lII. That the Sense of the Letter of the Word is the Basis, Continent and Firma ment of its Spiritual and Celestial Sense. n. 210 to 213. IV. That Divine Truth, in the Sense of the Letter of the Word, is in its Fulness, in its Holiness, and in its Power. n. 214, 215, 216. (1.) That the Truths of the Sense of the Letter of the Word are meant by the precious Stones, of which the foundations of the.New Jerusalem consisted, of which in the Revelation; and this from Correspondence. n. 217. t2.) That the Goods and Truths of the Sense of the Letter of the Word cori7espoond to the Urim and Thummim in cAaron's Ephod. n. 218. (3.) That Truths and Goods in ultimates, such as are in the Sense of the Lctter of the Word, are signified by the precious Stones in the Garden of Eden. in which the King of Tyjre is said to have been, in Ezekiel. n. 219. (4.) That the same were represented by the Curtains, Veils and Pillars of the Tabernacle. n. 220. (5.)./nd likewise by the Externals of the Temple at Jerusalem. n. 221. (6.) That the Word in its Glory was represented in the Lord, when transformed. n. 222. (7.) That the Power of the Word in ultimates was represented by the Naclzarites n. 223. (8.) Concerning the ineffable Power of the Word. n. 224. V. That the Doctrine of the Church is to be drawn from the Sense of the Letter the Word, and confirmed by it. n. 225, 229, 230. (1.) That the Word without Doctrine is not understood. n. 226, 227, 228. (2.) That the genuine Truth, which will be of Doctrine, in the Sense of the Letter oJ the 1Word, appears to no others than those who are in Illustration from the Lord. n. 231, 2.32, 233. VI. That by the Sense of the Letter of the Word there is Conjunction with the Lord and consociation with the angels. n. 234 to 239. VII. That the Word is in all the Heavens, and that angelic Wisdom is thence. n. 240, 241, 242. VIII. That the Church is from the Word, and that it is such with man, as his Understanding of the Word is. n. 243 to 247. IX. That the Marriage of the Lord and the Church, and thence the Marriage of the Good and the True, is in every part of the Word. n. 248 to 253. X. That Heresies may be taken from the Sense of the Letter of the Word, but that t is hurtful to confirm them. n. 254 to 260. (1.) That many things in the Word are.Appearances of Truth, in which genuine Truths are concealed. n. 257. (2.) That by confirming the Appearances of truth Fallacies exist. n. 258. (3.) That the Sense of the Letter of the fWord is a Guardfor the genuine Truths which are concealed within. n. 260. (4.) That the Sense of the Letter of the Word was represented by Cherubs, and signified by them in the Word. n. 260. Xl. T'hat the Lord in the world fulfilled all things of the Word, and thereby became the Word also in ultimates. n. 261, 262, 263. XII. That before this Word, which is at this day in the world, there was a Word which is lost. n. 264, 265, 266. XIII. That by means of the Word those also have light who are out of the Church, and have not the Word. n. 267 to 272. XIV. That unless there were a Word, no one would know God, Heaven and RIell, the Life after death, and still less the Lord. n. 273 to 276. B General Index of the Contents. CHAPTER V. rHE CATECHISM OR DECALOGUE EXPLAINED AS TO ITS EXTERNAL AND INTERNAL SENSE. n. 282. I. That tne Decalogue was Holiness itself, in the Israelitish Church; there corn cerning the Holiness of the Ark, in which was the Law. n. 283 to 286. II. That the Decalogue, in the Sense of the Letter, contains general Precepts of faith and life; but, in the Spiritual and Celestial Senses, all Precepts universally. n. 287 to 290. III. THE FIRST COMMANDMENT: Thou shalt have no other God before my face. n. 291 to 296. IV. 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 n. 297 to 300. V. THE THIRD COMMANDMENT: Remember the Sabbath Day to keep it holy; six days thou shalt labor and do all thy work, but the Seventh Day is the Sabbath to Jehovah thy God. n. 301 to 304. VI. THE FOURTH COMMANDMENT: Honor thy Father and thy Mother, that thy days may be long, and that it may be well with thee upon the earth. n. 305 to 308. VII. THE FIFTH COMMANDMENT: Thou shalt not kill. n. 309 to 312. VIII. THE SIXTH COMMAN-DMENT: Thou shalt not commit adultery. n. 313 to 316. IX. rHE SEVENTH COMMANDMENT: Thou shalt not steal. n. 317 to 320. X. THE EIGHTH COMM.ANDMENT: Thou shalt not bear false witness against thy:neighbor. n1. 321 to 324. XI. THE NINTH AND TENTH COMMANDMENTS: Thou shalt not covet thy neighbor's House: Thou shalt not covet thy neighbor's Wife, nor his Man-Servant, nor his MaidServant, nor his Ox, nor his Ass, nor any thing that is thy neighbor's. n. 325 to 328.;iIJ. That the Ten Precepts of the Decalogue contain all things which are of Love to God, and all things which are of Love towards the Neighbor. n. 329 to 331. CHAPTER VI. CONCERNING FAITH. PREFACE. That Faith is first in time, but that Charity is first in end. n. 336. I. That saving Faith is in the Lord God the Savior Jesus Christ. n. 337 to 3.39. Since it is in a visible God, in whom is the invisible. n. 339. II. That Faith in the sum is, that he who lives well and believes aright, is saved by the Lord. n. 340 to 342. Thtdt the first thing of Faith in Him is an Acknowledgment, that He is THE SON OF GOD. n. 342. III. That man receives Faith by going to the Lord, learning Truths from the Word, and living according to them. n. 343 to 348. Concerning the Esse of Faith; concerning the Essence of Faith; concerning the State of Fath; concerning the Form of Faith. n. 344 and the following. Concerning merely Vatural Faith, that it is Persuasion counterfeiting Faith. n. 345 to 348. IV. That an Abundance of Trcuths, cohering as in a bundle, exalts and perfects faith. n. 349 to 354. (1.) That the Truths of FaWih rare multiplicable to infinity. n. 350. (2.) That there is a Disposition of the Truths of Faith into series, thus as it were into little bundles. n. 351. (3.) Thqat Faith is perfected according to the abundance and coherence of Truths. n. 352 to 353. (4.) That the Truths of Faith, however numerous they are, and diverse they appear make'ne from the Lord. n. 353. General Index of the Contents. xl (5.) That the Lord is the Word, is the God of Heaven and Earth, the Goa of ae Flesh, the God of the Vineyard or Church, the God of Faith, the Ligfht itself the Truth and eternal Life, shown from the Word. n. 354. V. That Faith without Charity is not Faith, and that Charity without Faith is not Charity, and that neither lives but from the Lord. n. 355 to 361 (1.) That man can, procure Faith for himself. n. 356. (2.) That man can procure Charity for himself. n. 357. (3.) That man can also procurefor himself the Life of Faith and Charity. n. 358. (4.) That nevertheless nothing of Faith, nothing of Charity, and nothing of the Life of each, is from man, but from the Lord alone. n. 359. (5.) The Distilnction between Natural Faith and Spiritual Faith, and that the latte7 is inwardly in the former fr'om the Lord. n. 360, 36.1. VI. That the Lord, Charity and Faith make one, like Life, Will and Understanding in man; and that, if they are divided, each perishes like a Pearl reduced to Powder. n. 362 to 367. (1.) That the Lord, wAih all his Divine Love, with all his Divine Wisdom, thus with all his Divine Life,flows in with every man. n. 364. (2.) Consequently, that the Lord, with all the Essence of Faith and Charity,.flouse in with every man. n. 365. (3.) That the things whichflow infrom the Lord are received by man, according to his State and Form. n. 366. (4.) But that the man who divides the Lord, Charity and Faith, is not a Form receiving, but a Form destroying them. n. 367. VII. That the Lord is Charity and Faith in Man, and that Man is Charity and Faith in the Lord. n. 368 to 372. (1.) That Conjunction with God is that by which MIan has Salvation and eternal Life. n. 369. (2.) That Conjunction with God the Father is not possible, but with the Lord, ando through Him with God the Father. n. 370. (3.) That Conjunction with the Lord is reciprocal, which is, that Man is in the Lord and the Lord in.Man. n. 371. (4.) That this reciprocal Conjuction of the Lord and JMan is efected by means oJ Charity and Faith. n. 372. VIII. That Charity and Faith are together in Good Works. n. 373 to 377. (1.) That Charity is to will well, and that Good Works are to do well from lwilling,well. n. 374. (2.) That Charity and Faith are only mental and perishable things, unless, when it can be done, they are determined to acts, and coexist in them. n. 375, 376. (3.) That Charity alone does not produce Good Works, still less Faith alone; but that Charity and Faith together produce them. n. 377. IX. That there is True Faith, Spurious Faith, and Hypocritical Faith. n. 378 to 381. (1.) That the Christian Church, in its infancy, began to be infested and torn to pieces by Schisms and Heresies, of which n. 378. (2.) That there is only one Trite Faith, and that it is in the Lord God the Savior Jesus Christ; and that it is with those who believe Him tc be the Sonl of God, the God qf HIeaven and Earth, and one with the Father. n. 379. (3.) That Spurious Faith is every Faith which recedes from the True, which is the only one; and that it is with those who climb up some other way, and re gard the Lord not as God, but only as a man. n. 380. (4.) That Hypocritical Faith is no Faith. n. 381. X. That there is no Faith with the Evil. n. 382 to 384. (1.) That the Evil have no Faith, because Evil is of Hell, and Faith is of Heaven. n. 383.'9 \ Th.t all those in Christendom have no Faith, who reprobate the Lord and the.4'ord, although they live morally, and speak, teach and wcrite rationally, ever,'r)izerning Faith. n. 384. xii General Index of the Contents. CHAPTER VII. CONCERNING CHARITY OR LOVE TOWARDS THE NEIGHBOR; ANI) CONCERNING GOOD WORKS. I. That there are three universal Loves-the Love of Heaven, the Love of the World, and the Love of Self. n. 394, 395, 396. (1.) Concerning the Will and the Understanding. n. 397. (2.) Concerning Good and Truth. n. 398. (3.) Concerning Love in general. n. 399. (4.) Concerning the Love of Self and the Love of the World in particular. n. 400 (5.) Concerning the External and the Internal Man. n. 401. (6.) Concerning the merely jN.atural and Sensual M~an. n. 402. II. That those three Loves, when they are rightly subordinated, perfect Man; but when they are not rightly subordinated, they pervert and invert him. n. 403, 404, 405. III. That every individual Man is the Neighbor that is to be loved, but according to the quality of his good. n. 406 to 411. IV. That Man collectively, which is a smaller and larger Society, and that Man in what is composed of them, which is one's Country, is the Neighbor that is to be loved. n. 412 to 414. V. That the Church is the Neighbor that is to be loved in a higher degree, and the Kingdom of the Lord in the highest. n. 415, 416. VI. That to love the Neighbor, viewed in itself, is not to love the Person, but the Good which is in the Person. n. 417 to 419. VII. That Charity and Good Works are two distinct things, like willing well and doing well. n. 420, 421. VIII. That Charity itself is to act justly and faithfully, in the Office, Business and WVork in which any one is, and with whomsoever he has any Intercourse. n. 422, 123, 424. IX. That the BENEFICEINT ACTS of Charity are, to give to the Poor and to help the Needy, but with Prudence. n. 425 to 428. X. That there are DEBTS. f Charity, some domestic and some private. n. 429 to 432. XI. That the RECREATIONS of Charity are Dinners, Suppers and social Parties. n. 433, 434. XII. That the first thing of Charity is to put away Evils, and that the second is, to do Goods, which are of use to the neighbor. n. 435 to 438. XIII. That man, in the exercises of Charity, does not place Merit in works, when he believes that all Good is fromn the Lord. n. 439 to 442. XliV. That Moral Life, when it is at the same time Spiritual, is Charity. n. 443 to 4,15. XV. That the Friendship of love contracted with a man, whatever his quality is, as to the spirit, after death is hurtful. n. 446 to 449. XVI. That there is Spurious Charity, Hypocritical Chal.ty, and Dead Charity. n. 450 to 453. XVII. That the Friendship of love among the Evil is intestine Hatred towards each other. n. 454, 455. XVIII. Concerning the Conjunction of Love to God and Love towards the Neighbor. n. 456 to 458. CHAPTER VIII. CONCERNING FREE AGENCY. I. The Precepts and Dogmas of the present Church concerning Free Agency n. 463.o 465. TI That in the Garden of Eden there were placed two Trees, one of life, and the General Index of the Contents. xiii o her of the knowledge of good and evil, signifies that Free Agency in spiritual tmings was given to Man. n. 466 to 469. III. That Man is not Life, but a Receptacle of Life from God. n. 470 to 474. IV. That Man, while he lives in the world, is held in the middle between Heaven and Hell, and there in a spiritual equilibrium, which is Free Agency. n. 475 to 478. V. That, from the Permission of evil, in which the internal man of every one is, it is very manifest that Man has Free Agency in spiritual things. n. 478 to 482. VI. That, without Free Agency in spiritual things, the Word would not be of any use; consequently, the Church would not be any thing. n. 483 to 485. VII. That, without Free Agency in spiritual things, there would not be any thing of Man, by which he might reciprocally conjoin himself to God; and thence there would be no Imputation, but mere Predestination, which is detestable. n. 485. Detestable things concerning Predestination are divulged. n. 486 to 488. VIII. That, without Free Agency in spiritual things, God would be the cause of evil, and thus there would be no Imputation of Charity and Faith. n. 489 to 492. IX. That every thing spiritual of the Church, which enters in Freedom, and which is received in a state of Freedom, remains; but not the reverse. n. 493 to 496. X. That the Will and Understanding of Man are in this Free Agency; but that the doing of evil in both worlds, the spiritual and the natural, is restrained by laws; since otherwise Society in both would perish. n. 497 to 499. XI. That if Man had not Free Agency in spiritual things, all in the whole world might be brought, in one day, to believe in the Lord; but that the cause why this cannot be done, is, because that which is not received in a state of Free Agency does not remain. n. 500 to 502. That MJiracles are not done at this day, because they take away Free 4gency in spirit ual things, aLndforce. n. 501. CHAPTER 1X. CONCERNING REPENTANCE. I. That Repentance is the first thing of the Church with Man. n. 510, 511. II. That Contrition, of which it is said at this day, that it precedes Faith, and is followed by the Consolation of the Gospel, is not Repentance. n. 512 to 515. III. That the oral Confession alone, that one is a Sinner, is not Repentance. n. 516 to 519. IV. That man is born to evils of every kind, and that, unless he remove them in part by Repentance, he remains in them; and he that remains in them cannot be saved. n. 520 to 524. What t.:e Fulfilment of the Law is. n. 523, 524. V. That the Knowledge of Sin, and the Discovery of some one in one's self, begills Repentance. n. 525 to 527. VI. That actual Repentance is to explore one's self, to know and acknowledge his sins, to make Supplication to the Lord, and to begin a new Life. n. 528 to 531. VII. That true Repentance is not only to explore the Acts of one's Life, but also the Intentions of his Will. n. 532 to 534. VIII. That those also perform Repentance, who do not explore themselves, but stil: desist from Evils, because they are. Sins; and that this Repentance is performed by those who do the Works of Charity from Religion. n. 5%.5 to 537. IX. That Confession ought to be made before the Lord God the Savior, and then Supplication for Help and Power to resist Evils. n. 538 to 560. X. That actual Repentance is easy with those who have performed it several times, but very difficult for those who have not performed it. n. 561 to 563. XI. That he who has never performed Repentance, nor looked into and examined himself, at length does not know what damnable Evil is, and what saming Good is n. 564 to 566. xiv (Generat Index of the Contents. CHAPTER X. CONCERNING REFORMATION AND REGENERATICLu. I. That Man, unless he be regenerated, and as it were created anew, cannot entel ~nto the Kingdom of God. n. 572 to 575. 1I. That the New Generation or Creation is effected by the Lord alone, by Charity and Faith, as the two means, with the Co6peration of Man. n. 576 to 578. III. That all, because all have been redeemed, may be regenerated, every one according to his state. n. 579 to 582. IV. That Regeneration is effected, comparatively, as man is conceived, carried in the womb, born and educated. n. 583 to 586. V. That the FirstAct of the New Generation is called Reformation, which is of the Understanding; and that the Second Act is Regeneration, which is of the Will, and thence of the Understanding. n. 587 to 590. VI. That the Internal Man is first to be reformed, and by it the External. n. 591 to 595. VII. That while this is done, a Combat arises between the internal and the external man, and then the one that conquers rules over the other. n. 596 to 600. VIII. That the Regenerate Man has a new Will and a new Understanding. n. 601 to 606. IX. That the Regenerate Man is in communion with the Angels of Heaven, and the Unregenerate Man in communion with the Spirits of Hell. n. 607 to 610. X. That, as far as Man is regenerated, so far Sins are removed, and that that removal isthe Remission of Sins. n. 611 to 614. Xl. That Regeneration cannot be effected without Free Agency in n-)iritual thirg. n. 615 to 617. XII. That Regeneration cannot be effected without Truths by which Faith is formed, and with which Charity conjoins itself. n. 618 to 620.;Sonlme things concerning the.Male and Female Sex in the Vegetcebie Kinlgdom. n. 53 5. CHAPTER XI. CONCERNING IMPUTATION. I. That the Faith of the present Church, which alone is said to justify, and Imputation, make one. n. 626, 627. II. That the Imputation, which is of the Faith at this day, is twofold, one of the Merit,f Christ, and the other of Salvation thence. n. 628 to 631. III. That the Faith imputative of the Merit and Righteousness of Christ the Redeemer, first arose from the Decrees of the Nicene Synod, concerning three Divine Persons from eternity; which Faith, from that time to the present, has been received by the whole Christian world. n. 632 to 635. IV. That the Faith imputative of the Merit of Christ was not known in the Apostoli. Church, which preceded, and is nowhere meant in the Word. n. 636 to 639. V. That an Imputation of the Merit and Righteousness of Christ is impossible. n. 640 to 642. VI. That there is an Imputation, but of Good and Evil. n. 643 to 646. VII. That the Faith and Imputation of the New Church cannot possibly be together with the Faith and Imputation of the former Church, and that, if they were together, there would be such a collision and conflict, that all of the Church with man would perish. n. 647 to 649. VIII. That the Lord imputes to every man Good, and that Hell imputes to every man Evil. n. 650 to 653. IX. That Faith, with whatsoever it conjoins itself, makes a Sentence: if true Faith General Index oJ the Contents. x conjoins itself with Good, a Sentence is made for eternal Life; but if Faiti. conjoins itself with Evil, a Sentence is made for eternal Death. n. 654 to 657. X. That Thought is imputed to no one, but Will. n. 658 to 660. CHAPTER XII. CONCERNING BAPTISM. I. That without Knowledge concerning the Spiritual Sense of the Word, no one can know what the two Sacraments, Baptism and the Holy Supper, involve and effect n. 667 to 669. II. That by the Washing, which is called Baptism, is meant Spiritual Washing which is Purification from evils, and thus Regeneration. n. 670 to 673. III. That Baptism was instituted in the place of Circumcision, because by the Circumcision of the Foreskin was represented the Circumcision of the Heart, in order that an Internal Church might succeed the External, which, in each and every thing, figured the Internal Church. n. 674 to 676. IV. That the First Use of Baptism is Introduction into the Christian Church, and then, at the same time, Insertion among Christians in the spiritual world. n. 677 to 680. V. That the Second Use of Baptism is that the person may know and acknowledge the Lord Jesus Christ, the Redeemer and Savior, and follow Him. n. 681 to 683. VI. That the Third Use of Baptism, which is the final one, is, that man may be regenerated. n. 684 to 687. VII. That, by the Baptism of John, a Way was prepared, that Jehovah God might be able to descend into the world and perform Redemption. n. 688. CHAPTER XIII. CONCERNING THE HOLY SUPPER. I. That without Information concerning the Correspondences of natural things with spiritual, no one can know the Uses of the Holy Supper. n. 698 to 701. II. That, from Correspondences being known, it is known what is meant by the Flesh and Blood of the Lord, and that the like is meant by Bread and Wine; namely, that by the Flesh of the Lord, and by Bread, is meant the Divine Good of his Love, and.also all the Good of Charity; and that by the Blood of tle Lord and by Wine, is meant the Divine Truth of his Wisdom, and also all the Truth of Faith; and by Eating, Appropriation. n. 702 to 710. Shownfrom, the Word what is meant by Flesh. n. 704, 705. What by Blood. n. 706. What by Bread. n. 707 What by Wine. n. 708. III. That, from these things being understood, it may be comprehended, that the Holy Supper contains, universally and particularly, all things of the Church, and all things of Heaven. n. 711 to 715. IV. That in the Holy Supper there is the whole of the Lord, and the whole of his Redemption. n. 716 to 718. V. That the Lord is present, and opens Heaven to those who come worthily to the Holy Supper; and that He is present also with those who come unworthily, but tha, He does not open Heaven to them. Consequently, that as Baptism is an Introduction into the Church, so the Holy Supper is an Introduction into Heaven. n. 719 cc 721 VI. That those come to the Holy Supper worthily, who are in Faith in the lord and in Charity towards the Neighbor, thus who are regenerated. n. 722 to 724, xvi Gene? at lnuex oJ lc tGOtlents. VII. That those who come to the Holy Supper worthily are in the Lord, and the Lord in them; consequently, that by the Holy Supper there is made a Conjunctlou with the Lord. n. 725 to 727. VIII. That the Holy Supper is, to those who come worthily, a Sign and Seal that they are the Sons of God. n. 728 to 730. CHAPTER XIV. CONCERNING THE CONSUMMATION OF THE AGE; CONCERNING THE COMING OF THE LORD; AND CONCERNING THE NEW CHURCH. 1. That the Consummation of the Age is the Last Time or End of the Church 71. 753 to 756. II. That at this day is the Last Time of the Church, which was foretold and described by the Lord in the Evangelists, and in the Revelation. n. 757 to 759. III. That this Last Time of the Christian Church is the Night itself, in which former Churches have come to an end. n. 760 to 763. IV. That after this Night follows the Morning; and that the Coining of the Lord is that. n. 764 to 767. V. That the Coining of the Lord is not his coming to destroy the visible Heaven and the habitable Earth, and to create a new Heaven and a new Earth, as many hitherto, from not understanding the Spiritual Sense of the Word, have supposed. n. 768 to 771 VI. That this Coming of the Lord, which is the Second, takes place in order that the Evil may be separated from the Good, and that those may be saved who have believed and do believe in Him, and that by these a New Angelic Heaven and a New Ch.lrch on earth may be formed; and that, without it, no flesh could be saved, Matt. uxlv. 22. n. 772 to 775. VII. That this Second Coming of the Lord is not in Person, but that it is in the Word, which is from Him, and thus Himself. n. 776 to 778. VIII. That this Second Coming is made through a Man, before whom He has manifested Himself, and whom He has filled with his Spirit, to teach the Doctrines of the New Church by means of the Word from Him. n. 779, 780. IX. That this is meant by the New Heaven and the New Jerusalem, in the Rev. elation, xxi. n. 781 to 785. X. That this Church is the Crown of all the Churches which have been hitherto in the world. n. 786 to 791. SUPPLEMENT. 1. Concerning THE SPIRITUAL WORLD, what it is. n. 792 to 795. 2. Concerning LUTHER in the spiritual world. n. 796. 3. Concerning MELANCHTHON in the spiritual world. n. 797. 4. Concerning CALVIN in the spiritual world. n. 798, 799. 5. Concerning THE DUTCH in the spiritual world. In. 800 to 805. 6. Concerning THE ENGLISH in the spiritual world. n. 806 to 812. 7. Concerning THE GERMANS in the spiritual world. n. 813 to 816. 8. Concerning THE PAPISTS in the spiritual world. nI. 817 to 821. 9. Concerning THE POPISH SAINTS in the spiritual world. n. 822 to 827. i0. Concerning THE MAHOMETANS in the spiritual world. n. 828 to 834. I 1. Concerning THE AFRICANS in the spiritual world, and also something concern II, tile (iETILES. n. 835 to 840. 12. Colictrning 1HE JEWS 111 the spiritual world. n. 841 to 845. THE TRUE TR CHRISTIAN RELIGION CONTAINING OF THE NJEW HEJ/VEA'JiND THE ANEW CHURCH. THE FAITH OF THE NEW HEAVEN AND THIE NEW CHURCH. 1. TnE Faith, in a universal and a particular form, is prefixed, that it may be as a face before the work which follows; and as a gate, through whici entrance is made into a temple; and a summary, in which the particulars which follow are in their own measure contained. It is said, the Faith (,f the Ne1w Heaven and the New Charch, because the heaven where angels are, and the church in which men are, make one, as the internal and the external with man. Thence it is, that, as to the interiors of his mind, the man of the church, who is in the good of love from the truths of faith, and in the truths of faith from the good of love, is an angel of heaven; where. fore, after death, he also comes into heaven, and there enjoys felicity according to the state of their conjunction. It should be known, that this faith is in the New Heaven, which the Lord is at this day establishing, its face gate and summary. 2. THE FAITH OF THE NEW HEAVEN AND THE NEW CHURCH, IN THE UNIVERSAL FORM, is this: That the Lord firom eternity, who is Jehovah, came into the world, that he might subjugate the hells and glorify his Human; and that, without this, no mortal could have been saved; and that those are saved who believe in'Him. It is said, in the universalform, because this is the universal of faith; and a universal of faith is that which will be in the whole and every part. It is a universal of faith, that God is one in essence and in person, in whom is a divine Trinity, and that the Lord God the Savior Jesus Christ is He. It is a universal of faith, that no mortal could have been saved, unless the Lord had come into the world. It is a universal of faith, that He came into the world that He might remove hell from man, and that He did remove it, by means of combats against it and victories over it; thus He subjugated it and reduced it to order and under obedience to Himself. It is a universal of faith, that He came into the world, that He might glorify his Human, which He 2 aThe Fai'cth of' the t Iw H-ieaven and the &J~eu Church. assumed in the world, that is, might unite it with the Di- ne, from wvhichl i' proceeded; thus He holds hell in order and under obedience to Himself forever. Since this could not have been done but by means of temptations admitted into his Human, even to the last of them, and the last of them was the passion of the cross, therefore He underwent that. These are the universals )' faith concerning the Lord. The universal of faith, on the part of man, is, That he should believe in tile Lord; for by believing in Him9 conjunction with Him is effected, by which is salvation. To believe in Him, is to have confidence that He saves: and because no one can have this confidence, except those who live well, therefore this also is meant by believing in Him. This the Lord also says in John: This is the will of the'Father, that every one, who believeth in the Son, may have eternal life, vi. 40; and in another place, He who believeth in the Son, hath eternal life; but he who believeth not the Son, shall not see life, but the angeer of God abideth on him, iii. 36. 3. THE FAITH OF THE NExw HEAVEN AND THE NEW CHURCH, IN THE PARTICULAR FORM, is this: That Jehovah God;s Love itself and Wisdom itself, or that he is Good itself and Truth itself: and that He, as to Divine Truth, which is the Word, and which was God with God, descended and assumed the Human, to. the end that He might reduce to order all things which were in heaven, and all things which were in hell, and all things lwhich were in the church; since, at that time, the pouwer of hell prevailed over the power of heaven, and, upon earth, the power of evil over the power of good. and thence a total damnation stood before the door and threatened. This impending damnation Jehovah God removed by means of his Human, which was Divine Truth, and thus He redeemed ancgels and men; and afterwards He united, in his Human, Divine Truth with Divine Good, or Divine Wisdom with Divine Love, and thus, together with and in his glorified Human, returned into his Divine, in which He was from eternity. These things are meant by this passage in John, The Word was with God, and the W1ord was God: and the Word became flesh, i. 1, 14; and in the same, 1 proceeded from the Father, and came into the world: again I leave the world, and go to the Father, xvi. 25: and also by this, Wf/e know that the Son of God hath come, and given ust understanding, that we might know the True; and we are int the True, in his Son Jesus Christ: T/his is the true God and eternal Life, 1 John v. 20, 21. From these it is manifest that, without the coming of the Lord into the world, no one could have been saved. It is similar at this day: wherefore, unless the Lord should again come into the world, in Divine Truth, no one can be saved. The particulars of the faith, on the part of man, are, 1. That God is One, in whom is a Divine Trinity, and that He is the Lord God the Savior Jesus Christ; 2. That saving faith is to believe in Him; 3. That evils should not be done, because they are of the devil and from the devil; 4. Thiat goods should be done, because they are of God and from God; 5. And that these should be done by man as firom himself; but that it should be believwed, that they are from the Lord, with him and through him. The two first are of faith, the two next are of charity, and the fifth is of the conjunction of charity and faith, thus of the Lord and man. Concerning the Unity of God. 3 CHAPTER I. CONCERNING GOD THE CREATOR. 4. THE Christian Church, since the in the thought of their mind, wheretime of the Lord, had passed through fore there is a disagreement between the several stages from infancy to ex- their mind and lips, or between their treme old age. Its infancy was in the thought and speech; from which distime when the apostles lived, and agreement results the idea that there preached, throughout the world, repent- is no God. The naturalism which ance and faith in the Lord God the reigns at this day is from no other Savior. That they preached these two source. Consider, if you please, while things, is evident from these words in the lips speak of one, and the mind the Acts of the Apostles: Paul pro- thinks of three, whether one does not, claimed, both to the Jews and to the inwardly, in the midst of the way, by Greeks, repentance towards God, and turns expel the other; thence it is that faith in our Lord Jesus Christ, xx. man scarcely thinks otherwise con21. It is memorable, that the Lord, cerning God, if he thinks at all, than some months ago, called together his from the mere word God, without any twelve disciples, now angels, and sent sense of its meaning which implies a them forth into all the spiritual world, knowledge of Him. Since the idea with the command that they should concerning God, with every notion there preach the gospel anew, since of it, is thus torn to pieces, I propose the church which was instituted by the to treat, in their order, of God the CreLord through them, has at this day ator, of the Lord the Redeemer, and come to such a state of consummation, of the Holy Spirit the Operator, and that scarcely any relics of it remain; lastly of the Divine Trinity; to the end and that this has come to pass, because that what is torn to pieces may again they divided the Divine Trinity into be made whole, which is effected while three persons, each one of whom is the reason of man is convinced, from God and Lord; and that thence a sort the Word and the light thence proceedof phrensy has issued forth into the ing, that there is a Divine Trinity, and whole of theology, and thus into the that it is in the Lord God the Savior church, which, from the name of the Jesus Christ, like the soul, body and Lord, is Called Christian. It is said proceeding operation in man; and thus a phrensy, because the mninds of that this article in the Athanasian Creed men have been driven by it into is true;-That in Christ, God and such a delirium, that they do not Alan, or the Divine and the Human, are know whether God be one, or whether not two, but in oneperson; and that, as there be three; there is one in the rational soul andflesh is one man the speech of their lips, but three so God and Mlan is one Christ CONCERNING THE UNITY OF GOD. 5. SINCE the acknowledgment of that an exordium should be made conGod from a knowledge of him, is the cerning the UNITY of God, which will very essence and soul of all things be demonstrated in order by these arin universal theology, it is necessary tides: I. That the whole Sacred Scrip. 4 Concerning God the Creatoi. 1ure, and thence the doctrines of churches still the Divine, which is the inmost, in the Christian world, teach that and is covered with such things as are God is one. II. That there is a uni- accommodated to the perceptions of versal influx into the souls of men, that angels and men, shines forth, like light there is a God, and that He is one. through crystalline forms, but variousIII. Thence it is that, in all the world, ly, according to the state of mind which there is no nation, possessed of religion man has formed for himself, from God and sound reason, which does not ac- or from himself To every one who knowledge that there is a God, and that has formed the state of his mind from He is one. IV. That as to what the one God, the Sacred Scripture is like a God is, nations and people have differ- mirror, in which he sees God; but ed, and still differ, from several causes. each one in his own way. The truths V. That humntn reason, from many which he learns from the word, and things in the wo?ld, may, if it will, imbues by a life according to them perceive or conclude, that there is a compose that mirror. From these God, and that he is one. VI. That un- things, in the first place, it is evident, less God were one, the universe could that the Sacred Scripture is the fulness not have been created and preserved. of God. That it not only teaches that VII. ThLat the man who does not ac- there is a God, but also that God is knowledge a God, is excommunicated one, is evident from the truths, which, from the church and condemned. VIII. as was said, compose that mirror, in That with the man who does not ac- that they cohere in one series, and knowledge one God, but several, nothking make man incapable of thinking cf of the church coheres. But these arti- God but as one. Thence it is, that cles shall be explained one by one. every one, whose reason is imbued with 6. I. THAT THE WHOLE SACRED any sanctity from the Word, knows as SCRIPTURE, AND THENCE ALI, THE of himself, that God is one, and perDOCTRINES OF THE CHURCHES IN THE ceives that it is like madness to say CIIRISTIAN WORILD, TEACH THAT THERE that there are more. The angels can. IS A GOD, AND THAT HE IS ONE. not open their lips to pronounce the That the whole Sacred Scripture word Gods, for the celestial aura, in teaches that there is a God, is because, which they live, opposes it. That God in its inmost, it is no other than God, is one, the Sacred Scripture teaches that is, the Divine which proceeds from not only thus universally, as was said, God; for it was dictated by God, and but also in many particular passages, nothing else can proceed from God, as in the following: Hear, 0 Israel; than that which is Himself, and is called Jehovah our God is one Jehovah, Deut. Divine; this the Sacred Scripture is vi. 4; and in like manner, Mark xii. 29. in its inmost. But in its derivatives, Surely in thee is God, and. there is no which are below and from the inmost, other God beside, Isai. xlv. 14. Am the Sacred Scripture is accommodated not I Jehovah? and there is no other to the perception of angels and men; God beside 3Ie, xlv. 21. I am Jeho. in these it is also Divine, but in anoth- vah thy God, and thou shalt ac/knowler form, in which it is called the Ce- edge no God beside IMe, IIosea xiii. 4. lestial Divine, the Spiritual Divine and Thus saith Jehovah, the IKing of Israel, the Natural Divine, which are no oth- I am the First and the Last, and be. er than coverings of God; since God side fle there is no God, Isai. xliv. 6. himself, such as He is in the inmost In that day, Jehovah shall be King of the Word, cannot be seen by any over all the earth; in that day, Jehoa creature. For he said to Moses, when vah shall be one, and his name one he prayed that he might see the glory Zech. xlv. 9. of Jehovah, that no one can see God 7. It is known, that the doctrines of and live. It is similar with the in- the churches in the Christian world most of the Word, where God is in his teach, that God is one; they teach this esse [to be] and in his essence. But because all their doctrines are derived 'oncerllng' tnle Ulnity of Goa 5 from the Word, and they cohere so far is because the soul is the inmost and as one God is acknowledged not only highest part of man, and the influx with the lips, but also in the heart. from God enters into that, and thence Those who confess one God only with descends into those things which are the lips, and in heart three, as is the beneath, and vivifies them according case with very many at this day in to reception. The truths which swill Christendom, have no other apprehen- be of faith, indeed, flow in by hearing, sion of God, than of something uttered and so are implanted in the mind, thus by the lips; and every thing relating below the soul. But man, by these to theology is, to them, no other than truths, is only disposed for receivilng as it were an idol of gold enclosed in a the influx from God through the soull; shrine, the key of which is in posses- and as the disposition is, such is the sionof the priests only; and when they reception, and such the transformnaread the Word, they do not perceive tion of natural faith into spiritual any light in it or from it, not even that faith. That there is an influx from God is one. The Word, with such per- God into the souls of men, that God is sons, is as if it were stained with blots; one, is because all the Divine, taken uniand, as to the unity of God, entirely versally as well as particularly, is God; covered. These are they who are de- and because all the Divine coheres scribed by the Lord in Matthew: as one, it cannot but inspire into man Hecaring ye shall hear, and shall not the idea of one God; and this idea is understand; and seeing ye shall see, and corroborated daily, as man is elevated shall not perceive: they have shut iup by God into the light of heaven; for their eyes, lest they should see with their the angels, in their light, cannot force eyes, and hear with their ears, and un- themselves to utter the word God. s; dlerstand with their heart, and turn wherefore, also, their speech, at the themselves about, and I should heal close of every sentence, terminates as to them, xiii. 14, 15. All such per- accent in unity, which is from no other sons are like those who shun the light, cause, than from the influx into their and enter chambers where there are souls, that God is one. The reason no windows, and feel about the walls, that, although it flows into the souls of and search for food and for money, all, that God is one, still many think and at length acquire a vision like that his divinity is divided into several that of owls, and see in darkness. of the same essence, is because, when They are like a woman, having several that influx descends, it falls into forms h isbands, who is not a wife, but a las- not correspondent, and the form itself civious harlot; and like a virgin, who varies it, as is the case in all the accepts rings from several suitors, and af- subjects of the three kingdoms of nater the nuptials, bestows her favors upon ture. It is the same God that vivifies one, and also upon the others. every beast, that vivifies man; but the 8. II. THAT THERE IS A UNIVERSAL recipient form causes beast to be beast, INFLUX INTO THE SOULS OF MEN, TIIAT and man to be man. It is similar with nan THERE IS A GOD, AND THAT HE IS ONE. while he induceson his mind the form of That there is an influx fiom God into a beast. There is a similar influx from man, is evident from the confession of the sun into every plant, but it is vaall, that all good which in itself is good, ried according to the form of each and is in man, and is done by him, is what flows into the vine is similar to from God; in like manner all of charity what flows into the thorn; but if and all of faith; for it is read, A man the thorn is ingrafted into a vine, that cannot take any thing, unless it be given influx is inverted, and proceeds achim from heaven, John iii. 27; and cording to the form ofthe thorn. The Jesus said, Without /lie ye cannot do case is similar in the subjects of the any thing, xv. 5; that is, not any thing mineral kingdom; the light flowing which is of charity and of faith. That into a lime-stone and into a diamond, this influx is into the souls of men, is the same, but it becomes bright in 6 Concerning God the Creator. the latter, and dark in the former. As and the unity of God, in that Confes to human minds, they are varied ac- sion, are inconsistent with each other, cording to their forms, which inwardly will be seen in the chapter on the Diare spiritual according to faith in God, VINE TRINITY. The other nations in and at the same time a life from God, the world, who are in possession of reliand those forms become bright and an- gion and sound reason, agree in acgelic by faith in one God; hut on the knowledging that God is one; all the contrary, they become dark and bestial Mahometans in their several empires; by faith in several Gods, which differs the Africans in many kingdoms of their but little from faith in no God. continent; and also the Asiatics in 9. III. THENCE IT IS, THAT, IN ALL many of theirs; and moreover the Jews'I-HE WORLD, THERE IS NO NATION, at this day. The most ancient people IOSSESSEI) OF RELIGION AND SOUND in the golden age, such as had any reREASON, WHICH DOES NOT ACKNOWL- ligion, worshipped one God, whom they EDGE A GOD, AND THAT GOD IS ONE. called Jehovah; in like manner the From the divine influx into the ancient people in the following age, souls of men, treated of just above, before monarchical governments were it follows, that there is an internal dic- formed, when worldly and at length tate with every man, that there is a corporeal loves began to close up the God, and that He is one. That there superior parts of their understanding, are still those who deny God, and who which before were open, and then as acknowledge nature instead of God, temples and sacred recesses for the and who acknowledge several Gods, worship of one God. But the Lord God, and also who worship images as Gods, that he might open them, and so reis because they have filled up the inte- store the worship of one God, instituriors of their reason or understanding ted a church among the posterity of with worldly and corporeal things, Jacob, and prefixed to all the precepts and thereby have obliterated their prim- of their religion this commandment, itive idea, or the idea of their infancy Thou shalt have no other God before concerning God, and at the same time, my face, Exod. xx. 3. Jehovah, also, they then rejected religion from the the name which he assumed anew bebreast to the back. That Christians fore them, signifies the supreme and do, in a certain manner, acknowledge only Being from whom every thing is, one God, appears from the general that is and exists in the universe. The Confession of their faith, which is as ancient gentiles acknowledged Jove follows: The Catholic faith is this, as the supreme God, so called perhaps that we should worship one God in a from Jehovah; and many others, who trinity, and the Trinity in unity; there composed his court, they also clothed are three Divine Persons, the Father, with divinity; but the wise men in the the Son and the hIoly Ghost, and yet following age, as Plato and Aristotle, there are not three Gods, but there is confessed that these were not gods, one God; and there is one person of but so many properties, qualities and the Father, another of the Son, and attributes of one God, which were call another of the hdoly Ghost, and their ed gods, because in each of them there divinity is one, their glory equal, and was divinity. their majesty coeternal; thus the Fa- 10. All sound reason, although not ther is God, the Son is God, and the imbued with religion, sees that every Iholy Ghost is God: but although we thing which is divided, unless it de are compelled by Christian verity to pend upon one, would of itself fall to confess each person, one by one, to be pieces; for instance, man, composed God and Lord, yet we are forbidden of so many members, viscera and or 3y the Catholic religion to say there gans of motion and sensation, unlesm are three Gods, and three Lords. Such he expended upon. one soul; and the is the Christian faith concerning the body itself, unless upon one heart unity of God; but that the trinity of God In like manner, a kingdom, u'ess it uoncernLing the Un'ty of God. 7 depended upon one king; a family, un- who still wished to see God, formed less upon one master; and every office, for themselves artificial images, of gold, of which there are many kinds in eve- silver, stone, and wood,that under these, ry kingdom, unless upon one officer. as objects of sight, they might worship What would an army avail against the God; and that others, who rejected enemy, without a leader, who has su- fiom their religious worship artificial preme power, and officers subordinate images, formed for themselves ideal to him, each of whom has his proper images of God in the sun and moon, command over the soldiers. It would in the stars, and in various things upbe similar with the church, unless it on the earth. But those who supposacknowledged one God, and also with ed themselves to be wise above the the angelic heaven, which is as a head common people, and who still remainto the church upon earth, in both ed natural, from the immensity and which the Lord is the soul itself. Where- omnipresence of God in creating the fore, heaven and the church are called world, acknowledged nature as God, his body; which, unless they acknowl- some in its inmost, some in its outedged one God, would both of thein be most parts: and some, that they might like alifeless corpse, which, being of no separate God fiom nature, conceived use, would be cast away and buried. an idea of something most universal, 11. IV. THAT AS TO WHAT THIE which they called the Being [Ens] of ONE GOD Is, NATIONS AND PEOPLE the universe; and because they know HAVE DIFFERED, AND STILL DIFFER, nothing more concerning God, this FRO3I SEVERAL CAUSES. Being becomes with them a being of The first cause is, that the knowl- reason, which does not signify any edge of God, and thence an acknowl- thing. Who cannot comprehend, that edgment of Him, are not attaina- knowledges concerning God are mirble without revelation; and a knowl- rors of God, and that those who know edge of the Lord and thence an ac- nothing concerning God, do not see knowledgment, that in Him. cliwelleth God in a mirror with its face turned all the fullness of the Godhead bodily, towards their eyes, but in a mirror are not attainable except from the with its back towards them, which, be*Word, which is'the crown of revela- ing covered with mercury, or some tions; for man, by the revelation which dark, glutinous substance, does not reis given, is able to approach God, and flect, but suffocates the image? The to receive influx, and so from natural faith of God enters into man through to become spiritual. The first revela- a prior way, which is from the soul intion pervaded all the world, and the to the superior parts of the understandnatural man had perverted it in rmany ing; but knowledges concerning God ways; whence arose the disputes, dis- enter through a posterior way, because sensions, heresies and schisms of reli- they are imbibed from the revealed gions. The second cause is, that the Word, by the understanding, through natural man cannot perceive and ap- the senses of the body, and there is a ily to himself the things of God, but meeting of the influxes in the underonl) the things of the world; where- standing, as a common centre;'and fore it is among the established doc- there natural faith, which is only pertrines of the church, that the natural suasion, becomes spiritual, which is man is contrary to the spiritual, and real acknowledgment; wherefore the that they fight against each other. human understanding is as a refining Thence it is, that those who have vessel, in which the change is effected. learnt from the Word, or other revela- 12. V. THAr HUMAN REASON. FROM tion, that there is a God, have differed, MANY THINGS IN TIIE WORLD, MAY, IF and still differ, concerning his quality, IT WILL, PERCEIVE, OR CONCLUIDE, and also concerning his unity. Where- TIIAT THERE IS A GOD, AND THAT 11l4 fore, those whose mental sight de- IS QNE. pended on the senses of the body, and This truth rr y be confirmed by in 8 Concerning God the Creator. numerable things in the visible world; siders those things, cannot think othfbr the universe is like a theatre, upon erwise, than that they are from him whc which are continually exhibited testimo- has infinite wisdom, thus from (God nies, that there is a God, and that He is Those who acknowledge the divine op one. But to illustrate this, I will adduce eration in every thing of nature, also con this memorable relation from the spirit- firm themselves in it when they see ual world. Once, while I was convers- those things; but, on the contrary ing with the angels, there arrived some those who do not acknowledge it, do noo itiate spirits from the natural world, not see such things with the eyes of to whom I wished a happy arrival,.and their reason in their forehead, but in related many things, before unknown, the back of their head; who are concerning the spiritual world; and such as derive all the ideas of their after this relation, I inquired of them thought from the senses of the body what theory they brought with them and confirm their fallacies, saying, "Do from the world, concerning God and you not see the sun by its heat and nature. They said this, that nature op- light operating all those things; what erates all things that take place in the is that which you do not see; is it any created universe; and that God, after thing?" —Those who confirm themcreation, induced and impressed upon selves in favor of the Divine, attend to nature that faculty and power; and that the wonderful things which they see in God only sustains and preserves them the PRODUCTIONS of ANIMIALS. In the lest they should perish; wherefore all first place, it is remarkable in eggs, things which exist, which are produ- that in them the chicken is concealed ced and reproduced upon the earth, in its seed with every thing requisite are at this day ascribed to nature. for its formation, and also for its future But I replied, that nature, of itself, does growth after its exclusion, even until it not operate any thing, but God through becomes a bird of its own species. nature; and because they asked for Mloreover, if we attend to winged creaproof, I said, those who believe the tures in general, such things are predivine operation to be in every thing sented to the mind, which thinks deepof nature, can, from very many things ly, as excite astonishment; as that in which they see in the world, confirm the least as well as in the greatest of tI emselves in favor of God, Inuch them, in the invisible as well as in n ore than in favor of nature; for the visible, that IS, in little insects as tiose who confirm themselves in favor well as in birds, and great beasts, there f the divine operation in every thing are the organs of the senses, whivl are (f nature, attend to the wonderful seeing, smelling, tasting, and feeliilg, things which are conspicuous in and also the organs of motion, which the productions of vegetables as are muscles, for they fly and walk; as well as of animals.-In the PRonuc- also viscera adhering to the heart and TIONS of VEGETABLEs. They observe lungs, which are actuated by the brain. that, from a little seed sown in the They who ascribe all things to nature ground, there goes forth a root, and see, indeed, such things, but they think by means of the root, a stem, and suc- only that they exist, and say that nacessively branches, buds, leaves, flow- ture produces them; and they say this ers, and fruits, even to new seeds, just because they have tuined away their as if the seed knew the. order of sue- mind from thinking of the Divine. and cession, or the process by which it was those who have turned themselves away about to renew itself. What rational from the Divine, while they behold the man can suppose that the sun, which wonderfiul things in nature, cannot is pure fire, knows this, or that it can think rationally concerning them, still instruct its -heat and light to effect. less spiritually; but they think sensusuch things, or that it can intend uses. ally and materially; and then, at length, The man whose rational faculty is ele- they think in nature from nature, and rated( while he sees and properly con- not above it. They differ from beasts Concerning the Unity of God. 9 only in being endued with rationality; in those things; and he may also say that is, they could understand if they in his heart, if he will, that such science would. Those who have averted them- cannot be given to them from the sun selves firom thinking of the Divine, and by its heat and light; for the sun, from hereby have become sensual corpole- which nature derives its origin and al, do not consider that the sight of essence, is pure fire; and thence the the eye is so gross and material, that effluxes of its heat and light are altoit sees many little insects as one ob- gether dead; and thus they may conscure object, and yet every one of them elude that such things are fionm the is endued with organs of motion and Divine influx through the spiritua. sensation, and consequently with fibres world into the ultimates of nature. and vessels, and also with a little heart, Every man may, from the things pulmonary tubes, little viscera and visible in nature, confirm himself in brains; and that these are contextures favor of the Divine, while he sees of the purest things in nature, and that worms, how, from the delight of a those contextures correspond to life in. certain love, they seek and aspire afits lowest degree, by which the mi- ter a change of their earthly state into nutest of them are distinctly actuated. one analogous to the heavenly state; Since the sight of the eye is so gross, and how, for this purpose, they crawl that many insects, with the innumera- into suitable places, envelope themble parts of each, appear to it as a selves with a covering, and thus put small, obscure spot, and yet sensual themselves into the womb, thlat they men think and conclude from that vis- may be born again, and thus beconime ion, it appears how very gross their chrysalises, aurelia, nymphs, and at mind is, and thence in what darkness length butterflies; and when they have they are with respect to spiritual undergone these changes of form, and,.things. according to their species, have been Every man, if he will, may confirm clothed with beautiful wings, they fly himself in favor of the Divine, from the abroad into the open air, as into their things visible in nature; and also he heaven, and there indulge in pleasant does confirm himself, who thinks con- sports, celebrate connubial rites, lay cerning God, and his omnipotence in eggs, and provide for themselves a pos. creating the universe, and concerning terity; and then they nourish themhis omnipresence in preserving it: selves with sweet and pleasant food v hilst, for instance, he observes the extracted from flowers. Whoever confiwls of the air, and how each species firms himself in favor of the Divine, of them knows its proper food, and from the things visible in nature, may where it is; how it distinguishes those see in them, while worms, an image of of its own kind by their voice anc the earthly state of man, and when figure; how, among the birds, they butterflies, an image of his heavenly can distinguish which are their state; but those who confirm themfriends, and which their enemies; selves in favor of nature, see them inihow they unite in pairs, and celebrate deed, but, because they have rejected connubial rites; how they artfully build the heavenly state of man from their their nests where they lay their eggs, mind, they call them mere operations and sit upon them during the proper of nature. time of incubation, when they hatch Every man may, from the things their young, which they love most ten- visible in nature, confirm himself in derly; how they cherish them under favor of the Divine, while he attends their wings, procure food, and nourish to the things which are known conthem, until they are able to provide cerning bees, that they know how to for themselves, and to dc similar things. gather wax, and suck honey out of Every man, who is disposed to think roses and flowers, and to build cells of the Divine influx through the spirit like little houses, and arrange them ual world into the natural, may see it'n the form of a city, with streets 10) Uoncerning God the Creator. through vwhich they come in and go the natural man sees in them natural out; that at a distance they smell the things; thus each according to hi_ herbs and flowers from which they quality. As to myself, such thinO: gather wax for their houses. and honey have been to me evident indication for their food; and that, thus loaded, of the influx of the spiritual world into they fly back in the right direction to the natural from God. Consider alse their hive, and thus provide for them- whether you can think analytically selves food for the approaching winter, concerning any form of government as if they foresaw it. They also ap- or concerning any civil law, or con point over themselves a ruler like a cerning any moral virtue, or concern queen, from whom their posterity is ing any spiritual truth, unless the Di. propagated; they build for her, as it vine, from his wisdom, flow in througE were, a palace in an elevated situation, the spiritual world. As to myself, I and furnish it with proper guards. never could, nor can I now; for I have Whlen the time of procreation arrives, perceptibly and sensibly observed that she goes, accompanied by her satellites, influx now for twenty-six years, concalled drones, from cell to cell, and tinually; wherefore I say this from exlays her eggs, which her attendants perience. cover with a sort of ointment, that they Can nature regard use as an end may not be injured by the air. Hence and dispose mites into their orders and arises a new race; and afterwards, forms? Tins can be done only by a when it has arrived at the proper age, wise being; and the universe could and is able to do similar things, it is be thus ordered and formed only b) expelled froin the hive; the swarm God, whose wisdom is infinite. Whc first collects itself into a band, that it else could foresee and provide for men may not be divided and dispersed, and their food and clothing; their food afterwards flies abroad to seek for it- from the harvests of the field, the fruits self a habitation. About the time of of the earth, and from animals; and autumn, those drones, because they their clothing from the same. It is have brought in nothing of wax or among those wonderful things, that honey, are led forth and deprived of those vile worms, called silk worms, their wings, that they may not return should clothe with silk, and magnificentand consume the food, which they took ly adorn, both men and women, fiom no pains to provide. Many other things kings and queens, even to servants might be added; whence it is evident, and maids; and that those vile inthat, on account of the use which they sects, called bees, should furnish wax perform to the human race, they have, for lights, by which temples and palafrom the Divine influx through the ces are illuminated. These and maspiritual world, a form of government ny other things are standing proofs such as there is among men on earth, that God, from Himself through the yea, among the angels in the heavens. spiritual world, operates all things What person of enlightened reason which are done in nature. does not see, that such things, with To these things it is proper to add, them, are not from the natural world? that, in the spiritual world, have been What has the sun of the natural world seen those, who, from the things visiin common with a government similar ble in the world, have confirmed themand analogous to the government of selves in favor of nature to such a deheaven? From these and similar things gree, that they became atheists; and observable in brute animals, the advo- that their understanding in spiritual cate and worshipper of nature con- light appeared open below and closed firms himself in favor of nature; whilst above, because, in their thoughts, they the advocate and worshipper of God, had looked downwards to the earth, from the same things, confirms him- and not upwards lo heaven. Above self in favor of God: for the spiritual their sensual principle, which is the man sees in theln spiritual things, and lowest region of the understanding Concerningo the Unity of' God. 11 there appeared, as it were, a veil spark- not a single thing in the universe. ling with infernal fire; in some cases, which does not contain a use, more black as soot; in others, livid like a or less remote, for man. corpse. Let every one, therefore, be- Those who contemplate some thi;ngs ware of confirming himself in favor of in the world separately, and not all as nature; but, since there is no want of united in a series in which are ends means, let him confirm himself in fa- mediate causes and effects, and who vor of God. do not deduce creation from the Divine 13. VI. THAT UNLESS GOD WERE Love through the Divine Wisdom, ONE, THE UNIVERSE COULD NOT HAVE cannot see that the universe is the BEEN CRE 4TED AND PRESERVED. work of one God, and that lie dwells That the unity of God may be in every use, because he dwells in the inferred from the creation of the end; for every one who is in the end, uni erse, is because the universe is also in the means; for the end is inis a work cohering as one from firsts wardly in all the means, actuating and to lasts, depending upon one God, as directing them. Those who do inot the body on the soul. The universe contemplate the universe as the work is so created, that God may be every of God, and as the habitation of his love where present, and hold all and every and wisdom, but as the work of nature, part of it under his direction, and hold and the habitation of the heat and it together as one, perpetually, which light of the sun, close the superior is to preserve it. Hence also it is, parts of their mind towards God, and that Jehovah God says, That he is the open the inferior parts of it for the Fir.st and the Last, the Beginning and devil; and thence they put off the nathe Ending, the Alpha and the Omega, ture of man, and put on the nature of [sai. xliv. 6; Rev. i. 8, 17; and, in beasts, and not only think themselves another place, That he mnaketh all like beasts, but also become so; for things, sipreadeth out the heavens, and they become foxes in cunning, wolves strietcheth out the earth by himsel, ill fierceness, leopards in treachery, Isai. xliv. 24. This great systenim, tigers in cruelty, and crocodiles, serwhich is called the universe, is a work pents, owls and bats, according to the cohering as one from firsts to lasts; be- nature of those animals. Those who cause God, in creating it, had one end are such also appear, in the spiritual in view, which was an angelic heaven world, at a distance, like those wild from the human race; and the means beasts; their love of evil tl-es exhibits to that end are all thinas of which the itself. earth is composed; for he who wills 14. VII. THAT THE MAN V, HO an end, also wills the means; where- DOES NOT ACKNOWLEDGE A GOD, IS fore he who contemplates the world as EXCOMMUNICATED FROM THE CHURCH, a wvork containing means to that end, AND CONDEMNED. m;lty contemplate the created universe That the man who does not ackno-wlas a work cohering as one, and may edge a God, is excommunicated firom seel that the world is a complex of uses, the church, is because God is the all in successive order, for the human of the church, and divine things, which race, from which is the angelic heaven. are called theological, constitute the The Divine Love can intend no other church; wherefore a denial of God is end than the eternal blessedness of a denial of all things of the church; men from its own Divine. Divine and this denial itself excommunicates Wisdom can produce nothing else than him; thus the man himself, and not uses which are means to that end. God, is the author of his excommuniBy contemplating the world in this cation. He is also condemned, beuniversal idea, every wise man may cause whosoever is excommunicated perceive that the Creator of the uni- from the church, is also excommunicatverse is one, and that his essence is ed from heaven; for the church upon Love and Wisdom: wherefore there is earth, and the angelic heaven, make 1.2 Concerning God the Creator olle, like the internal and external, authority; and that the Decalogue, and ike the spiritual and natural in or Catechism, is a little book, lwhich, man For man was so created by after it has been handled by children, Godl that, as to his internal, he may be may be thrown away; for it teaches in tile spiritual world, and as to his that we should honor our parents, that external, in the natural world; thus we should not do murder, nor commit he is created a native of both worlds, adultery, nor steal, nor bear false tesin order that the spiritual, which timony; and who does not know the is of heaven, may be implanted in same things from the civil law? Conthe natural, which is of the earth, cerning the church, he thinks it is a as is the case with seed in the ground; congregation of weak, simple and credand thus man may acquire a fixed and ulous people, who see what they do everlasting existence. The man who,'not see. Respecting man, and himby a denial of God, has excommunicat- self as a man, he thinks as he does of ed himself from the church, and thus a beast; concerning his life after from heaven, has closed up his inter- death, he thinks it;will be like that of nal man as to the will, and thus as to a beast after death. Thus his interhis genial love; for the will of man is nal man thinks, however differently the the receptacle of his love, and be- external man speaks; for, as was said, comes its habitation. But he cannot every man has an internal and an exclose up his internal man, as to the ternal; and his internal constitutes the understanding; for, if he could and man, which is called the spirit, and should do this, the man would be no lives after death; and the external, in longer man. But the love of the will which, by a semblance of moralitvy. he infatuates the superior parts of the un- plays the hypocrite, is burle, ana derstanding; whence the understand- then, on account of his denial of God, ing becomes, as it were, closed as to the he is condemned. Every man, as to truths which are of faith, and as to the his spirit, is consociated with his like goods which are of charity; thus more in the spiritual world, and is as one and more against God, and, at the with them; and it has often been given same time, against the spiritual things me to see the spirits of persons still of the church; and thus he is exclud- living, some in angelic societies, and ed from communion with the angels some in infernal societies; and I have of heaven; and, when thus excluded, also been permitted to converse with he enters into communion with the them for several days; and have wonsatans of hell, and thinks in unity dered that man himself, while he lives with them; and as all satans deny a in his body, should know nothing at God, and think foolishly concerning all of this. Thence it appeared, that God and the spiritual things of the whoever denies a God, is already church, so also does the man who is among the condemned; and, after conjoined with them. When he is in death, ne is gathered to his companhis spirit, as he is when left to himself ions. at home, he suffers his thoughts to be 15. VIII. THAT WITH MEN WItO led by the delights of the evil and the DO NOT ACKNOWLEDGE ONE GOD, BUT false, which he has conceived and SEVERAL, NOTHING OF THE CHURCH brought forth in himself; and then he COHERES. thinks that there is no God, but that He who in faith acknowledges, and in what is called God is only a word re- heart worships, one God, is in the comsounding from pulpits, to bind the munion of saints on earth, and in the comminon people to obedience to the communion of angels in heaven; they laws'of justice, which are laws of soci- are called communions, and they are etv. He also thinks that the Word, so because they are in one God, and from which ministers proclaim a God, one God is in them. The same are also is a collection of visionary stories, the in conjunction with the whole angelic sanctity of which is derived from heaven, and 1 might venture to say Concerning the Unity of God. 13 with all and every one there, for they 16. To the above I shall add one are all as the children and posterity of RELATION [MElTORABILE]. I saw ane father, whose minds, manners and some new corners from the natfaces are similar, so that they mutually ural into the spiritual world, talking recognise each other. The angelic together about three Divine Persons heaven is arranged into societies ac- from eternity; they were dignitaries cording to all the varieties of the love of the church, and one of them a bishof good; which varieties aim at one op. They came up to me, and, after most universal love, which is love to some conversation concerning the God; from this love are propagated all spiritual world, of which they before those who in faith acknowledge, and had not known any thing, I said, "1 in heart worship, one God, the Creator heard you talking about three Divine of the universe, and at the same time Persons fromn eternity; and I beseech the Redeemer and Regenerator. But you to open to me this great mystery, the case is altogether different with according to your ideas which you conthose who do not approach and wor- ceived in the natural world, whence ship one God, but several; and also you have lately come." Then the with those who profess one with their primate, looking at me, said, " I see that lips, and at the same time think of you are a layman; wherefore I twill three, as do those in the church at this open the ideas of my thought conceronday, who distinguish God into three ing this mystery, and teach you. persons, and declare that each person My ideas always have been, and stilI by himself is God, and attribute to are, that God the Father, God the So. each separate qualities or properties, and God the Holy Ghost, sit in t.'; which do not belong to either of the midst of heaven, upon magnificent al ad others. Hence it comes to pass, that lofty seats or thrones; God the Fatliher, not only the unity of God is actually upon a throne of the finest gold, with a divided, but also theology itself, and sceptre in his hand; God the Son, at likewise the human mind, in which it his right hand, upon a throne of the should reside; what thence can result purest silver, with a crown on his head; but perplexity and incoherency in the and God the Holy Ghost, near them, things of the church? That such is upon a throne of shining crystal, holdthe state of the church at this day, will ing a dove in his hand; and that be demonstrated in the Appendix to lamps, hanging round about them in this work. The truth is, that the di- triple order, were glittering with prevision of God, or of the Divine essence, cious stones; and that, at a distance into three'persons, each of which, by from this circus, were standing innuhimself, or singly, is God, leads to the merable angels, all worshipping, and denial of God. It is as if any one singing praises; and, moreover, that should enter a temple in order to wor- God the Father is continually conversship, and should see, in apicture upon ing with hins Son concerning those the altar, one God painted as tile An- who are to be justified; and that they cient of days, another as the High together decree and determine who, Priest, and a third as the flying.Eolus, upon earth, were worthy to be received with this inscription, "These three among the angels, anid crowned with are one God;" or as if he should there eternal life; and that God the Iloly see the Unity and Trinity painted as a Ghost, having heard their names, inman with three heads upon one body, stantly hastens to them over all parts or with three bodies under one head, of the earth, carrying with him the which is the form of a monster. If giftsofrighteousness, as so many tokens,dy one should enter heaven with such of salvation for those who are to be an idea, he would certainly be cast out justified; and, as soon as he arrives, and headlong, although he should say that breathes upon them, he disperses their the head or heads signified essence, and sins, as a ventilator disperses the he body or bodies. distinct properties. smoke out of a furnace, and makes it .! Concerntnz God the Creator. white; and also he takes away from please, the idea of ONE GOD, and retheir hearts the hardnessof stone, puts volve it well in your rational mind into them the softness of flesh; and, [ratiocinio], and you will at length at the same time, he renews their spir- clearly perceive that it is so. Indeed; its or minds, and regenerates them, and you also say, that there is one God, and in(luces upon them the countenances this because you make the essence of of infants; and, at last, marks their those three persons one and indivisiforeheads with the sign of the cross,' ble; yet you do not allow any one to and calls them the elect, and children say, that the one God is one person, of God." The primate, having finished but that there arestill three; and this this discourse, said to me, "Thus I un- you do, lest the idea of three Gods, ravelled this great mystery in the such as yours is, should be lost; and world; and, because most of our order you also ascribe to each a character there applauded my sentiments on this separate from that of another: do you subject, I am persuaded that you al- not thus divide your Divine essence? so, who are a layman, will acquiesce Since it is so, how can you, at the same in ther." After these things were said time, think that God is one? I could by the primate, I looked at him, and, forgive you, if you should say, that the at the same time, at the dignitaries Divine is one. When any one hears, with him, and observed that they all that the Father is God, the Son is God, favored him with their full assent: the Itoly Ghost is God, and that each wherefore I began to reply, and said, Person singly is God, how can he con" I have well considered the exposition ceive that God is one? Is it not a of your faith, and have thence collect- contradiction which can never be beed, that you have conceived, and still lieved? That they cannot be said to cherish, a merely natural and sensual, be one God, but to be of a similar Diyea, material idea concerning the tri- vine, may be illustrated by these examune Godl, whence inevitably flows the ples:-It cannot be said of several men, idea of three Gods. Is it not to think who compose one senate, synod, or sensually of God the Father, that He council, that they are one man; but sits upon a throne with a sceptre in his while they are all and each of them of hand? and of the Son, that He sits upon one opinion, it may be said, that they his throne with a crown on his head? think one thing. Neither can it be said and of the Holy Ghost, that He sits of three diamonds of one substance, upon his, with a dove in his hand, and that they are one diamond, but that that, in obedience to the decrees of the they are one as to substance, and also two former, He runs over all the world? each diamond differs from the others And because such an idea thence re- in value, according to its own weight; sults, I cannot believe what you have but it would not be so, if they were declared; for, from my infancy, I have one, and not three. But I perceive that not been able to admit into my mind the reason why you say, that the three any other idea than that of ONE GoD, persons, each of whom, by himself, or and since I have received, and still re- singly, is God, are one God, and why tain, this idea only, all that you have said you insist, that every one in the church has no weight with me. And then I should thus speak, is, that sound and saw that, by the throne upon which, enlightened reason, throughout the according to the Scripture, Jehovah is whole world, acknowledges that God is said to sit, is meant the kingdom; by one; and therefore you would be covthe sceptre and crown, government ered with shame, if you should not also and dominion; by sitting on the right speak in like manner. But even while hand, the omnipotence of God by you utter with your lips one Godl, almeans of his Human; and by those though you entertain the idea of three, things which are related of the Holy still that shame does not keep those Spirit, the operations of the Divine two forms of expression within your omnipresence. Assume, sir, if you lips, but you ipeak them out." After ConcertbninZg the Ulldty of GoCd. 15 this conversation, the bishop retired at this they laughed, saying," %iecu are with hiis clerical attendants, and,.in re- jesting it is otherwise with the Divine tiring, he turned about, and wished to Essence; this is one, and not tripartite exclaim, "There is one God;" but he and it is indivisible, and so not divided could not, because his thought drew it is not a subject of partition and diback his tongue; and then, with open vision." To this I rejoined, "Let us de. mouth, he breathed out, " three Gods." scend into this arena, and dispute;" Those who were standing by, laughed and I asked, " What do you mean by at the strange sight, and departed. person, and what does that word sig17. Afterwards, I inquired where I nify?" And they said, " The namce of a might find, amongst the learned, those person signfi~es not any part or qualiwho are of the most acute genius, and ty in another, but what subsists in who stand for a Divine Trinity, divided one's own self [proprie subsistit]. into three persons: and there came Thus all the principal doctors of the three, to whom I said, " How can you church define person, and we agree divide the Divine Trinity into three with them." And I said, " Is this the persons, and assert that each person, by definition of person?" And they replied, himself, or singly, is God and Lord? " It is." To which I answered," Then Is not such a confession of the mouth, there is not any part of the Father in that God is one, as distant from the the Son, nor any of either in the Tothought, as the south is from the ly Ghost; whence it follows, that each north?" To which they replied, "It is has his peculiar choice, right and not, in the least, because the three per- power; and so there is not any thing sons have one essence, and the Divine which joins them together except the Essence is God. We were, in the will, which is proper to each, and thus world, tutors of a Trinity of persons; communicable at pleasure: are not the and the pupil under our care was our three persons thus three distinct Gods? faith, in which each divine person has Again, you have also defined person, his office: God the Father, the office that it is what subsists in one's own of imputation and donation; God the self: consequently it follows that there Son, that of intercession and media- are three substances into which tion; and God the Holy Ghost, that of you divide the Divine Essence; and effecting the uses of imputation and yet this, as you also say, is incapable mediation." But I asked, " What do you of division, because it is one and indimean by the Divine Essence?" They visible; and, moreover, to each subsaid, " We mean omnipotence, omnis- stance, that is, to each person, you atcience, omnipresence, immensity, eter- tribute properties which are not in nity, equality of majesty." To which I another, and which cannot be commusaid, " Ifthatessenceoutofseveral Gods nicated to another, such as imputation, makes One, you may add still more, as mediation and operation; and what ior example, a fourth, who is mentioned else thence results, than that the three rn MAoses, Job, and Ezekiel, and is persons are three Gods?" At these called God Schaddai. In like manner words they withdrew, saying," We will also did the ancients in Greece and canvass [venttlabimur] these things, Italy, who ascribed equal attributes and, having canvassed, we will anand a similar essence to their gods, swer." There stood by a certain wise as to Saturn, Jupiter, Neptune, Pluto, man, who, hearing these things, said, Apollo, Juno, Diana, Minerva, yea, " I do not wish, by such subtle speculaeven to Mercury and Venus; but still tions [subtiles transennas], to look into they could not say that all those were this high subject; but without those one God. And also you, who are subtilties, I see in clear light, that, in three, and, as I perceive, of siniilar the ideas of your thought, there are learning, and so of similar essence as three Gods; but, because'it would be to that, still are not able t'o combine to your shame to publish them to all yourselves into one learned man." But the world (for if you should publish 16 Concerning God the Creator. them, you would be called madmen words; and, in going away, they rout. and idiots), therefore, to avoid that dis- tered.out some terms borrowed fromn the grace, it is expedient for you to confess science of metaphysics, whence 1 perwith your lips one God." But the three ceived, that that science was their tridisputants, still tenacious of their own pod, from which they wished to give opinion, paid no attention to these answers. CONCERNING THE DIVINE ESSE, WHICH IS JEHOVAH. 18. WE shall treat first of the Di- FROM THIS, BECAUSE HE ALONE IS AND vine Esse, and afterwards of the Divine WJLI, BE; AND BECAUSE HIE IS TILE Essence. It appears as if these two FIRsT AND THE LAST, THE BEGINNING were one and the same; but still esse AND THE END, THE ALPHA AND THE is more universal than essence, for an OMEGA. essence supposes an esse, and from esse That Jehovah signifies 1 AM and essence is derived. The Esse of God, To BE, is known; and that God was or the Divine Esse, cannot be describ- so called from the most ancient times, ed, because it is above every idea of hu- is evident from the book of creation, mani thought, into which nothing else or Genesis, where, in the first chapfails, than what is created and finite, but ter, He is called God, but in the not what is uncreate and infinite, thus second and the following, Je/hovah not the Divine Esse. The Divine God; and afterwards, when the deEsse is Esse itself, from which all things scendants of Abraham by Jacob, durare, and which must be in all things, ing their sojourning in Egypt, forgot that they may be. A further notion the name of God, it was recalled to of the Divine Esse may flow in from their remembrance; concerning whieli the following articles: 1. That the one it is thus written: MIoses said unto God, Grod is called Jehovah from Esse, thus VWhat is thy name? God said, I Ail) frjom this, because He alone is, was, and T'IHA T I Aib. Thus shalt tho'u sale oill be, and because He is the First and to the children of Israel, I Al hatA the Last, the Beginning and the End, sent me unto you; and thou shalt say, the Alpha and the Omega. II. That Jehovah, the God of your fathers, hath the one God is Substance itself and sent me to you; this is my nameforever, Form itsef, and that angels and men and this my memorial from generation are substances and forms from Him, to generation, Exod. iii. 14, 15. Since and that as far as they are in Hintim and God alone is the I AM, and the Esse He in them, so far they are images and or Jehovah, therefore there is not any likenesses of Him. III. That the Di- thing in the created universe, which vine Esse is Esse in itself, and at the does not derive its esse from hIim; same time Existere in itself. IV. but in what manner, will be seen beThat the Divine Esse and Existere in low. The same is also meant by these itself cannot produce another Divine, words: I ant the First and the Last, that is Esse and Existere in itself; the Beginning and tihe End, the Alpha consequently, that another God of the and the Omega, Isaiah xliv. 6; and same essence is not possible [dabilis]. Rev. i. 8, 11; xxii. 13; by which is V. That a plurality of gods amongst signified, Who is the Itself and the the ancients, and also amongst the mod- Only from firsts to lasts, from which erns, existedfromn no other cause, than are all things. from not understanding the Divine That God is called the Alpha and Esse. But these articles are to be the Omega, the Beginning and the elucidated one by one End, is because Alpha is the first, and 19. 1. THAT THE ONE GOD Is Omega is the last letter in the Greek CALLED JEHOVAH FROM ESSE, THUS alphabet; and thence they signify all t.oncerning the Dlvine Esse. IP things in the complex: the reason is, THE DIVIN E LOVE AND TIIE DTIVINE because every alphabetic letter, in the WISDOM, published at Amsterdam in spiritual world, signifies some thing; the year 1763 - in like manner, that and a vowel, which serves for sound, angels and men are substances and something of affection or love: from forms, created and organized for rethis origin is spiritual or. angelic ceiving the Divine, flowing into them speech, and also writing, there. But through heaven; wherefore, in the this is an arcanum hitherto unknown; book of Creation, they are called imafor there is a universal language, ul ages and likenesses of God, i. 26, 27; which all angels and spirits are; and and in other places, His sotns, and this has nothing in common with any born of SHim; but in the course of this language of men in the world: every work, it will be fully demonstrated, man comes into this language after that, in proportion as rmat lives under death, for it is implanted in every man the Divine auspices, that is, suffers from creation; wherefore all can un- himself to be led by Giod, so far he be-,derstand each other throughout the comes an image of Him, more and whole spiritual world. It has been more interiorly. Unless an idea be given me often to hear that language, formed of God, that he is the first suband I have compared it with languages stance and form and of his form, that in the world, and have found that it it is the very human. the minds of men does not, even in the least degree, make would readily imbibe idle fancies, like one with any natural language upon spectres, concerning God himself, the earth: it differs from them in its first origin of mali, and the creation of th( principle, which is, that every letter of world: of God they would conceive no every word signifies a thing. Thence, other notion than as of the nature ol now, it is, that God is called the Alpha the universe in its firsts, thus of the ex and the Omega, by which is signified, panse of the universe, or as of empti. that He is the Itself and the Only from ness or nothing; of the origin of men, firsts to lasts, from which are all things. as of the conflux of the elements into But concerning this language, and the such a form by chance; of the creation writing of it, flowing from the spiritual of the world, that the origin of its subthought of angels, see in the work stances and forms is from points, then concerning CONJUGIAL LOVE, n. 326 to from geometrical lines, which, because 3529, and also in the following pages. they are of no predication, are there20. II. THAT THE ONE GOD IS fcre in themselves not any thing. With SUBSTANCE ITSELF AND FORM ITSELF, such persons, every thing of the church AND THAT ANGELS AND MEN ARE SUB- is like the Styx, or the darkness of TarSTANCES AND FORMS FROM H Im:; AND tarus. AS FAR AS THEY ARE IN HIMI AND HE 21. III. THAT THE DIVINE ESSE IN THEM, SO FAR THEY ARE IMAGES IS ESSE IN ITSELF, AND, AT THE SAME AND LIKENESSES OF HIM. TIME, EXISTERE IN ITSELF. Since God is Esse, He is also Sub- That Jehovah God is Esse in itself, stance, for an esse, unless it be a sub- is because He is the I AM, the Itstance, is only an ideal entity lens ra- self, the Only and the First, from tionis]; for substance, is a susisting eternity to eternity, from which every entity; and whoever is a substance is thing is which is, that it may be somealso a form, for substance unless it b,;hing; and thus, and not otherwise, a formn, is an ideal entity; wherefore He is the Beginning and the End, both can be predicated of God, but so the First and the Last, and the Althat Hie'nay be the only, the very, pha and the Omega. It cannot be said and the first Substance and' Form. that his Esse is from itself, because That this form is the very Human, that THIS FROM ITSELF supposes what is is, that God is very Man, all things of prior, and thus time, which is not apwhom are infinite, is demonstrated in plicable to Infinite, which is called the ANGET IC WISDOM CONCERNING fiom eternity; and also it supposes 3 18 (Concerning God the Creator. another God, who is God in himself, hend nothing else than what is of thus a God from God, or that God nature; for this squares with his formed himself, and so could not be essence, because, from his infancy and uncreate or infinite, because thus He childhood, nothing else has entered inmade himself finite from himself or to it. But since man is so created from another. From this, that God is that he may also be spiritual, because Esse. in itself, it follows, that He is he is about to live after death, and thep Love in itself, Wisdom in itself, and amongst the spiritual in their world, Life in itself, and that He is the Itse f, therefore God has provided the Word, from which are all things, and to in which He has not only revealed which all things refer themselves, that himself, but also that there is a heaven they may be something. That God and a hell; and that in one or the is Life in itself, and thus God, is evi- other of these every man is about to dent from the words of the Lord in live to eternity,, each according to his John, v. 26; and in Isaiah, l Jehovah life and his faith at the same time. make all things, and spread out the He has also revealed in the Word. heavens alone, and stretch out the earth that He is the I AM, or the Esse, and by myself, xliv. 24; and that He the Itself, and the Only, which is in alone is God, and beside Him there is itself, and so the First or the Beginno God, xlv. 14, 15, 20, 21; Hosea, ning, from which are all things. It is xiii. 4. by means of this revelation, that the That God is not only Esse in it- natural man can elevate himself above self, but also Existere in itself, is be- nature, thus above himself, and see cause an esse, unless it exist, is not such things as are of God; but yet onany thing; and, in like manner, an ly as at a distance, although God is existere, unless it be from an esse; nigh to every man, for He is in him wherefore, one being given, the other with his essence, and, because it is so, is given: in like manner, a substance He is nigh to those who love Him; and is not any thing, unless it be also a those love Him who live according to form; of a substance, unless it be a his commandments, and believe in Him form, nothing can be predicated; and these, as it were, see Him; for what this, because it has no quality, is in is faith, but a spiritual sight that itself nothing. The reason why Esse He is? And what is a life according and Existere are here used, and not Es- to his commandments, but an actual sence and Existence, is because a dis- acknowledgment that from Him is tinction is to be made between Esse salvation and eternal life? But those and Essence, and thence between who have not spiritual faith, but Existere and Existence, as between natural, which is only science, and what is prior and what is posterior; thence a similar life, see God, indeed, and what is prior is more universal than but at a distance, and this only when what is posterior. Infinity and eter- they are speaking of Him. The difnity are applicable to the Divine Esse, ference between the former and the but to the Divine Essence and Exis- latter, is like that between those who tence divine love and divine wisdom stand in clear light, and see men, and are applicable, and, by means of touch them, and those who stand in a these two, omnipotence and omnipres- thick cloud, from which they cannot ence; of which, therefore, we shall distinguish men from trees or stones. treat in their order. Or it is like the difference between 22. That God is the Itself, the On- those who stand upon a high mountain, iy, and the First, which is called Esse where there is a city, and who go hithand Existere in itself, from which er and thither and talk with their felb are all things that are and exist, the low citizens, and those who look natural man, by his own reason, can- down from that mountain and know not possibly discover; for the natural not whether the objects which they matl by his own reason, caI' appre- see are men, or beasts, or statues. Nay Concerning the Divine Esse. 19 it is like that between those who ural, and differs from a beast oniv in stand upon some planetary orb, and possessing the power of speech; and he see their companions there; and is opposed to all the spiritual things of those who are in another planetary the church, for these the natural man orb, with optical glasses in their hands, calls foolishness; hence, and hence and look thither, and say that they see alone, have originated such enormous nen there, when yet they only see, heresies concerning God. Wherein general, the earthy parts, as lunar fore a Divine Trinity, divided inte brightness, and the watery parts, as persons, has brought into the church dark spots. Such is the difference not only night, but also death. That between seeing God and the divine an identity of three Divine Essences things which proceed from Him, as is an offence to reason, appeared evithey are in the minds of those who dent to me from the angels, who said, are in faith, and at the same time in that they could not even utter three the life of charity, and of those who equalDivinities; and if any one should are only in science concerning those come to them, and wish to utter that things; consequently, such is the dif- expression, he could not but turn away ference between natural and spir;itual himself; and after having given it utmen. But those who deny the divine terance, he would become like the sanctity of the Word, and still carry trunk of a man, and would be cast out, the things, which are of religion, as it and afterwards would go away to those were, in a sack upon their back, do in hell who do not acknowledge any not see God, but only talk about Him, God. The truth is, that, to implant in in a manner but little different from infants and children an idea of three parrots. divine persons, to which inevitably ad23. IV. THAT THE DIVINE ESSE heres the idea of three Gods, is to AND EXISTERE IN ITSELF, CANNOT take away from them all spiritual milk, PRODUCE ANOTHER DIVINE, THAT IS and afterwards all spiritual meat, and ESSE AND EXISTERE IN ITSELF; lastly all spiritual reason, and to inCONSEQUENTLY, THAT ANOTHER GOD duce upon those, who confirm themOF THE SAME ESSENCE IS NOT POS- selves in it, spiritual death. Those, who SIBLE. in faith and in heart worship one God. That the one God, who is the the Creator of the universe, and Him at Creator of the universe, is Esse and the same time the Redeemer and ReExistere in itself, thus God in himself, generator, are as the city of Zion was has already been shown: thence it in the time of David, and as the city Follows, that a God from God is not of Jerusalem in the time of Solopossible, because the very essential mon, after the temple was built; but Divine, which is Esse and Existere it- the church which believes' in three self, is in him incommunicable. It is persons, and in each as a distinct God, the same, whether he be said to be is like the city of Zion and Jerusalem begotten by God, or to proceed from destroyed by Vespasian, and the temrn. Him; in either case, he would be pro- ple there burnt. Moreover, the man duced by God, and this differs but lit- who worships one God, in whom is the tle from being created. Wherefore, Divine Trinity, thus who is one Perto introduce into the church the faith son, becomes more and more a living that there are three divine persons, and angelicman; but he who confirms each of whomr singly is God, and of himself in a plurality of Gods, from a:he same essence, and one born from plurality of persons, becomes, by deeternity, and a third proceeding from grees, like a statue made with movable eternity, is altogether to abolish the joints, in the midst of which Satan'dea of the unity of God, and with this stands, and speaks through its artificial all notion of Divinity, and so to cause mouth. all the SPIRITUAL of reason to be ban- 24. V. THAT A PLURALITY OF tshed into exile; thence man becomes GODS, IN ANCIENT AND ALSO IN no longer man, but altogether nat- MODERN TIMES, ORIGINATED FROM NO 20 Concerning God the Creator. OTU ER CAUSE TIIAN FROM NOT UNDER- those things could have existed, but STANDING THE DIVINE ESSE. from the Divine Esse, which is thie tThat the unity of God is most in- self in itself, and so the First, and the timately inscribed on the mind of Beginning, from which are all things. every man, since it is in the midst of These knowledges have hitherto been all things which flow into the soul of wanting; yet they are the means by man from God, has been shown above, which man may ascend and know the n. 8.; but that still, it has not descend- Divine Esse. It is said, that man ased into the human understanding, is cends; but it is meant that he is because there was a want of the knowl- elevated by God; for man has free edges by means of which man ought will, and the faculty of procuring for to ascend to meet God; for every one himself knowledges, and as he proshould prepare the way for God, that cures them for himself from the Word, is, should prepare himself for reception, by means of the understanding, he and this should be done by means of thus prepares a way by which God knowledges. The knowledges which may descend, and elevate him. The have hitherto been wanting to enable knowledges by means of which the the human understanding to penetrate human understanding ascends, being where it might see that God is one, and upheld and led by God, may be corn that only one Divine Esse is possible, pared to the steps of the ladder seen and that all things of nature are from by Jacob, which was set upon the that Esse, are the following: 1. That earth, whose head reached to heaven, hitherto no one has known any thing and by which the angels ascended, concerning the spiritual world, where and Jehovalh stood above it, Genesis spirits and angels are, and into which xxviii. 12, 13. But it is quite otherwise every man comes after death. 2. Al- when those knowledges are wanting, so that in that world, there is a sun, or when man despises them; then the which is pure love from Jehovah God, elevation of the understanding may be who is in the midst of it. 3. That from compared to a ladder, raised from the that sun proceeds heat, which in its ground to the windows of the first stoessence isilove, and light, which in its ry of a magnificent palace, where men essence is wisdom. 4. That thence all have their habitations, and not to the things, which are in that world, are windows of the second story, where spiritual, and affect the internal man, spirits are, and still less to the windows and form his will and understanding. of the third story, where angels are. 5. That Jehovah God, out of his sun, Thence it is, that man abides in the not only produced the spiritual world, atmospheres and material things of and all the spiritual things of it, which nature, in which he keeps his eyes, are innumerable and substantial, but ears and nostrils; from which he dehlat he also produced the natural rives no other ideas of heaven, and of world, and all the naturai things the Esse and Essence of God, than of it, which are also innumerable, such as are atmospherical and materibut material. 6. That hitherto no al; and whilst a man thinks from these, one has known the distinction between he does not form any judgment conwhat is spiritual and what is natural, cerning God, whether He exists or not. nor even what the spiritual is, in its or whether He is one or more; and essence. 7. Nor that there are three still less what He is as to his Esse and degrees of love and wisdom, according as to his Essence. Thence arose a to w hich the angelic heavens are arrang- plurality of gods in ancient and also in ed. S. And that the human mind is modern times. distinguished into the same number of degrees, to the end that it may be elevated after death into one of the heav- 25. To thb? above I shall add this ens, which is effected according to RELATION [MeI.n'orabile]. Some tnme his life and faith conjointly. 9. And, since, being awaked from sleep, I fell finally, that not a single particle of all into profound meditation concerning Co;erning the Divine Esre 21 God; and when I looked up, I saw to the Only God. To this they addecl, above me, in heaven, a very bright light, that the Divine Esse is a DIVINE EssE in an oval form; and when I fixed my TN ITSELF, not from itself; because eyes upon that light, the light receded to from itself supposes an Esse in itself, the sides, and entered into the circum- from another prior; thus it supposes a ferences; and then, lo, heaven was God from God, which is not possible. opened to me, and I saw magnificent What is from God is not called God, things, and angels standing in the form but is called Divine; for what is a God of a circle on the southern side of the fiom God? thus, what is a God born of opening, and they were talking togeth- God from eternity? and what is a God er; and because I had an ardent desire proceeding from God through a God to hear what they were talking about, born from eternity, but words in which it was therefore given me first to hear there is nothing of light from heaven? a sound, which was full of heavenly They said, moreover, that the Divine love, and afterwards their speech, which Esse, which in itself is God, is the was full of wisdom from that love. SAME, not the same simple, but infin. They were talking together about the ite; that is, the Same from eternity to ONE GOD, and about CONJUNCTION eternity: it is the Same every where, WITH HIM, and thence SALVATION. and the Same with every one, and in They spoke ineffable things, most of every one; but that all variableness which cannot be expressed in the and changeableness is in the recipient; words of any natural language; but the state of the recipient causes this. because I had sometimes been in com- That the Divine Esse, which is God in pany with angels in that heaven, and himself, is the ITSELF, they illustrated then in a similar speech with them, be- thus: God is the Itself, because He is cause in a similar state, I was therefore Love itself and Wisdom itself, or be able now to understand them, and to cause He is Good itself and Truth it select from their discourse some things self, and thence Life itself, which, ui. which may be rationally expressed in less they were the Itself in God, the) the words of natural language. They would not be any thing in heaven an. said that the DIVINE ESSE IS ONE, THE the world, because there would not be SAME, THE ITSELF, AND INDIVIDUAL. any thing of them relative to the Itself. This they illustrated by spiritual ideas, Every quality has its quality from that saying that the Divine Esse cannot be which is the Itself from which it is, and cc mmunicated to several, each of whom to which it refers itself that it may be h.t.s the Divine Esse, and still that be such. This Itself, which is the DiOne, the Same, the Itself, and Indivis- vine Esse, is not in place, but with ible; for each one would think from those, and in those, who are in place, his own Esse from himself, and singly according to reception; since of Love bly himself; if then from others and and Wisdom, or of Good and Truth, by others, unanimously, there would and thence of Life, which are the It. be several unanimous Gods. and not self in God, yea, God himself, place one God; for unanimity, because it is cannot be predicated, nor progression the agreement of several, and at the *from place to place, whence is Omnisame time of each one from himself, presence; wherefore, the Lord says, and by himself, does not agree with that He is in the midst of them; also the unity of God, but with a plurality- that He is in them, and they in IIim, tbev did not say of Gods, because they But because He cannot be received by cmuid not; for the light of heaven, any, as He is in Himself, He appears from which was their thought, and the as He is in his essence, as a sun above aura in which their discourse was ut- the angelic heavens; the proceeding tered, opposed it. They said also, from which, as light, is Himself as to that when they wished to pronounce wisdom, and the proceeding as heat, the word Gods, and each one as a per- is Himself as to love; that sun is not son by himself, the effort of pronounc- Himself, but the Divine Love and the ing was instantly directed to One, yea, Divine Wisdom, emanating from Him 22 Concerning God the Creator. proxiilntely round about Him, appear and REGENERATION. and that those to the angels as a sun. He within are attributes of one God; and that, by the sun is MAN; IH-e is OUR LORD the birth of the Son of God from eterJEsus CHRIST, both as to the Di- nity, I understood his birth foreseen VINE FROM WHICH [ARE ALL THINGS], from eternity, and provided in time; and also as to the DIVINE HUMAN; and that it is not above what is natut since the Itself, which is Love itself and ral and rational, but contrary to what Wisdom itself, was a soul to Him from is natural and rational, to conceive that the Father; thus the divine life, which any Son was born of God from eterniis life in itself. It is otherwise in eve- ty; but not so, to conceive that the ry man; in him the soul is not life, but Son, born of God by the Virgin Mary a recipient of life. The Lord also in time, is the only, and the only beteaches this, saying, I am the way, the gotten; and that to believe otherwise truth, and the LIFE; and in another is an enormous error. And then I place, As the Father HATH LIFE IN told them that my natural thought HIMSELF, so also hath he given to the concerning the trinity of persons and Son0 TO HAVE LIFE IN HIMSELF, John their unity, and concerning the birth v. 26. Life in Himself is God. To of a Son of God from eternity, was front this they added, that those who are in the doctrine of faith of the church, any spiritual light, may perceive from which has its name from Athanasius. these things, that the Divine Esse, be- Then the angels said, " Well." And cause it is One, the Same, the Itself, they requested me to say from their and thence Indivisible, cannot be in mouth, that if any one does not apseveral; and that, if it should be said proach the very God of heaven and to be, manifest contradictions would earth, he cannot come into heaven, beresult. cause heaven is heaven from Him, the 26. When I had heard these things, only God, and that this God is Jesus the angels perceived in my thought the Christ, who is the Lord Jehovah, from common ideas of the Christian church, eternity Creator, in time Redeemer, concerning a trinity of persons in uni- and to eternity Regenerator; thus ty, and their unity in the trinity relat- who is the Father, the Son, and the ing to God; and also concerning the Holy Spirit; and that this is the gosbirth of the Son of God from eternity; pel, which is to be preached. After and then they said, " What are you these things, the heavenly light, which thinking? Do you not derive those was before seen, returned over the thoughts from natural light, with which opening, and, by degrees, descended our spiritual light does not agree? thence, and filled the interiors of my Wherefore, unless you remove them mind, and illustrated my ideas confrom your mind, we shut heaven to you, cerning the trinity and unity of God and depart." But then I said, " Enter, And then I saw the ideas, which I had I beseech you, more deeply into my at first entertained concerning them, thought, and perhaps you will see an and which were merely natural, sepaagreement." They did so, and saw rated, as chaff is separated from wheat that, by three persons, I understood by winnowing, and carried away, as tnree proceeding divine attributes, by a wind, to the northern region ol which are CREATION, REDEMPTION, heaven, and there dispersed. CONCERNING THE INFINITY OF GOD, OR IIIS IMMENSITY AND ETERNITY. 27. TH-ERE are two things peculiar and the other is TIME; and because to the natural world, which cause all that world was created by God, and things there to be finite: one is SPACE, spaces and times were created tofgeth Concerning the Infinity of God. 23 er with that world, and make it finite, very and the only Substance, and, be therefore, it is proper to treat of their cause nothing is predicable of a subtwo beginnings, which are Immensity stance, unless it be a form, that it is and Eternity; for the immensity of the very and the only Form. But still God has relation to spaces, and his what are these things? It does no. eternity, to times; and his INFINITY thus appear what the Infinite is; fom comprehends both immensity and eter- the human mind, however highly ananity. But because infinity transcends lytical and elevated, is itself finite, what is finite, and the knowledge of it and what is finite in it cannot be re. a finite mind, therefore, that it may in moved; wherefore, it is by no means some manner be perceived, it is expe- capable of seeing the infinity of God, dient to treat of it in this series: I. as it is in itself, thus God; but it may That God is infinite, since He is and see Him in the shade behind, as it was exists in Himself, and all things in the said to Moses, while he prayed to see universe are and exist from Him. II. God, that he was put in the hole of That God is infinite, since He was be- a rock, and saw his back parts, Exod. fore the world, thus before spaces and xxxiii. 20 to 28. By the back parts of times arose. III. That God, since the God are meant the things visible in world was made, is in space without the world, and, in particular, the things space, and in time?without time. IV. perceptible in the Word. Hence it That infinity, in relation to spaces, is appears, that it is vain to wish to know called, immensity, and in relation to what God is in his esse or in his suI) times, is called eternity; and that, stance; but that it is enough to ac although there are these relations, still knowledge Him from finite, that i-; there is nothing of space in his im- created things, in which He is infinite. mensity, and nothing of time in his ly. Whosoever is anxious to know eternity. V. That enlightened rea- more, may be compared to a fish drawn son, from very many things in the out into the air, or to a bird put into world, may see the infinity of God the the receiver of an air-pump, which, as Creator. VI. That every created the air is pumped out, gasps for breath, thing is finite, and that the infinite is and at last expires. He may also be infinite things, as in its receptacles, and compared to a ship, which, when it in men as in its images. But these is overcome by a tempest, and does nol things shall be explained one by one. obey the rudder, is carried upon the 28. I. THAT GOD IS INFINITE, rocks and quicksands. So it is with SINCE HE IS AND EXISTS IN HIM- those who wish to know the infinity of SELF, AND ALL THINGS IN THE UNI- God from within, not contented that VERSE ARE AND EXIST FROM HIM. they may acknowledge it from without, It has already been shown, that God from manifest tokens. It is related of is One, and that He is the It- a certain philosopher amongst the anself, and that He is the first Esse of cients, that he cast himself into the sea, all things, and that all things which because he could not see, in the liglht of are, exist, and subsist in the universe, his mind, or comprehend, the eternity are fiom Him; thence it follows, that of the world; what would he have He is infinite. That human reason done, if he had desired to comprehend may see this from very many things in the infinity of God? the created universe, will be demon- 29. II. THAT GOD IS INFINITE, strated in the sequel. But, although SINCE HE WAS BEFORE THE WORLD, the human mind, from those things, THUS BEFORE SPACES AND TIMES may acknowledge, that the first Being, AROSE. or the first Esse, is infinite, still it can- In the natural world, there are not know what that is, and, therefore, times and spaces, but in the spirit cannot define it otherwise, than that itual world, not so actually, but it is the Infinite All, and that it sub- still apparently.'he reason why sists in itself. and thence that it is the times and spaces were introduced 324 Concerning God the Creator. into the worlds, was, that one thing like men of the natural world, upon might be distinguished from another, spaces and in times, which, as was great from small, many from few; thus said, are determined according to the quantity from quantity, and so quality states of their minds. If it were not firom quality; and that, by means of so, that is, if there were no spaces and them, the senses of the body might be times, that whole world, where souls able to distinguish their objects, and are gathered after death, and where the senses of the mind theirs, and thus spirits and angels dwell, might be might be affected, think and choose. drawn through the eye of a needle, or Times were introduced into the natu- concentrated upon the point of a sinral world by the rotation of the earth gle hair. This would be possible, if about its axis, and by the progression there were no substantial extense of those rotations, from station to sta- there; but since this is there, theretion, along the zodiac; while these fore angels dwell as separately and dischanges appear to be made by the sun, tinctly from each other, yea, more disfrom which the whole terraqueous tinctly, than men who have a mateglobe derives its heat and light. rial extense. But times there are not Thence are the times of the day, which distinguished into days, weeks, months are morning, noon, evening and night; and years, because the sun there does and the times of the year, which are not appear to rise and set, nor to respring, summer, autumn, and winter; volve, but it remains stationary in the the times of days, according to light and east, in the middle degree between the darkness, and the times of years, ac- zenith and the horizon. They also cording to heat and cold. But spaces have spaces, because all things in that were introduced into the natural world, world are substantial, as in the natuby the earth's being formed into a ral world they are material; but conglobe, and filled with various kinds of cerning these things, more will be said matter, the parts of which were distin- in the Lemma of this chapter concernguished from each other, and at the ing Creation. From what has been same time extended. But in the spir- said above, it may be comprehended, itual world, there are not material that spaces and times make finite all spaces, and times corresponding with and every thing in both worlds, and them; but still there are appearances thence that men are finite, not only as of them, which appearances are ac- to their bodies, but also as to their cording to the differences of the states, souls; and in like manner angels and in which are the minds of spirits and spirits. From all these things it may angels there; wherefore, times and be concluded, that God is infinite, that spaces there conform themselves to the is, not finite; because He, as the Creaffections of their will, and thence to ator, Maker and Former of the minithe thoughts of their understanding; verse, made all things finite; and He but those appearances are real, be- made them finite by means of his sun, cause constant, according to their in the midst of which He is, and which state. The common opinion concern- consists of the divine essence, which ing the state of souls after death, and proceeds as a sphere from Him. There thence also of angels and spirits, is, that and thence is the first of finiteness, and they are not in any extense, and, con- its progression extends even to ultisequently, not in space and time; ac- mates in the nature of the world. It cording to which idea, it is said of follows, that He in Himself is infinite, souls after death, that they are in an because He is uncreated. But what undetermined somewhere, and that is infinite appears to man as not any spirits and angels are aerial beings thing, because man is finite, and [pjneumata], of which no other idea is thinks from what is finite; wherefore entertained, than as of ether, air, va- if what is finite which adheres to his por, or wind;when, nevertheless, they thought, were taken away, it would are substantial men, and live together, seem to him as if the residue were not Concerning the Infinity of God. 25 any thing: yet the truth is, that God life is in every substantial and material Is infinitely all, and that man, respect- part of man, although it does not nlin. ivtly. is of himself not any thing. gle itself with them; comparatively as 30. III. THAT GOD, SINCE THE light in the eye, sound in the ear, taste WORLD WAS MADE, IS IN SPACE in the tongue, or as ether in the land WITHOUT SPACE, AND IN TIME WITH- and water, by means of which the terraOUT TIME. queous globe is held together, and made That God, and the Divine which to revolve, and so on; and if these agents proceeds immediately from him, is should be taken away, the substantial not in space, although he is om- and material subjects would in a monipresent, and with every man in ment fall to pieces or be destroyed; the world, and with every angel yea, the human mind, if God were not in heaven, and with every spirit every where and at all times present in under heaven, cannot be compre- it, would be dissipated, like a bubble hended by a merely natural idea, in the air, and both spheres of the but it may, in some degree, by a spirit- brain, in which it acts from its princiual idea. The reason why it cannot ples, would go off into froth, and thus be comprehended by a merely natural every thing human would become dust idea, is because in that idea there is of the earth, or an odor flying in the space; for it is formed from such atmosphere. Since God is in all time things as are in the world, in all and without time, therefore, in his Word, He in every one of which, that is visible speaks of the past, and of the future, in to the eye, there is space: every thing the present, as in Isaiah; A Child is born great and small there is of space; eve- to us; a Son is given to us, whose namen ry thing long, broad and high there is is Hero, the Prince of Peace, ix. 6; of space; in a word, every measure, and in David; I willannounce concernfigure, and form there is of space. But ing the statute, Jehovah said to me, still man may, in some degree, com- Thou art my Son; to-day have I begotprehend this by natural thought, pro- ten Thee, Psalm ii. 7. These words are vided he admit into it something of concerning the Lord, who was about to spiritual light. But, in the first place, come: wherefore it is also said in the something shall be said concerning an same, A thousand years in thy sight idea of spiritual thought; this derives are as yesterday, Psalm xc. 4. That nothing from space, but it derives its God is every where present in the all from state. State is predicated of whole world, and yet not any thing leve, of life, of wisdom, of affections, proper to the world is in Him,that is, of joys, in general of good and truth; not any thing which is of space and a truly spiritual idea concerning those time, may be clearly seen from very things has nothing in common with many other passages in the Word, by space; it is above, and looks down upon those who see and search, as from this the ideas of space under it, as heaven passage in Jeremiah: Am not Ia God looks down upon the earth. The rea- at hand, and not a God afar off? son why God is present in space with Will a man be hidden in coverts, that 1 out space, and in time without time, is may not see him? Do not I fill all because God is always the same from heaven and all the earth? xxiii. eternity to eternity; thus such before 23, 24. the world was created as after it; and 31. IV. THAT THE INFINITY OF in God, and in the sight of God, there GOD IN RELATION TO SPACES IS CALLwere no spaces nor times before crea- ED IMMENSITY, AND IN RELATION TO tion, but after it; wherefore, because TIMES IT IS CALLED ETERNITY; AND He is the same, He is in space with- THAT, ALTHOUGH THERtE ARE THESE out space, and in time without time: RELATIONS, STILL THERE IS NOTHING thence it follows that nature is sepa- OF SPACE IN HIS IMMENSITY, AND rate from Him, and yet He is omni- NOTHING OF TIME IN His ETER. present in it; scarcely otherwise than as NITY. 4 26 Concerning God the Creator. That the infinity of God, in relation it; whether deliberate thought wele to spaces, is called immensity, is because possible in a pure vacuum, beside )t hex immense is predicated of whatsoever is vain things. But lest, by such things great and large, and also of what is ex- I should become delirious, I was ele. tended, and in this of what is spacious. vated by the Lord into the sphere and But that the infinity of God, in relation light in which the interior angels are, to times, is called eternity, is because and, after the idea of space and time, the phrase "to eternity" is predicat- in which my thought was before, was ed of things progressive without end, there a little removed, it was given me which are measured by times; as for to comprehend, that the eternity of God example, the things which are of space is not an eternity of time, and that are predicated of the terraqueous globe because time was not before the world, viewed in itself; and the things which it was utterly vain to think such things are of time are predicated of its rota- concerning God; and also because the tion and progression; the latter also Divine from eternity, thus abstracted make times, and the former make from all time, does not involve days, spaces; and they are thus presented by years and ages, but that all these are the senses in the perception of reflect- to God an instant, I concluded, that the ing minds. But in God there is noth- world was created by God, not in time, ing of space and time, as was shown but that times were introduced by God above; and yet their beginnings are from with creation. To these things I shall God; thence it follows, that his infin- add this memorable circumstance ity, in relation to spaces, is meant by There appear, at one extremity of' the immensity; and his infinity, in rela- spiritual world, two statues, in a montion to times, is meant by eternity. strous human form, with their mnouths But in heaven, the angels understand wide open, and their jaws dilated, by by the immensity of God, his Divinity which those seem to themselves to be as to Esse, and by eternity, his Divin- devoured, who think vain and foolish ity as to Existere; and also by im- things concerning God from eternity; mensity, the Divinity as to love, and but they are the fantasies, into which by eternity, the Divinity as to wisdom. those cast themselves, who think ab. The reason is, because the angels ab- surdly and improperly concerning God stract spaces and times from the Di- before the world was created. vinity, and then those notions result. 32. V. THAT ENLIGHTENED REABut since man cannot think otherwise SON, FROM VERY MANY THINGS IN THE than from ideas derived from such WORLD, MAY SEE THE INFINITY OF things as are of space and time, he GOD. cannot perceive any thing concerning Some things shall be enumerated, the immensity of God before spaces, from which human reason may see the and of his eternity before times; yea, infinity of God, which are, I. That in if he wishes to perceive them, it is as the created universe there are not two if his mind were falling into a swoon; things which are the same: that such almost like one, who, having fallen into identity does not exist in simultaneous the water, is in the state of drowning, or things, human learning, by means of like one, in an earthquake, on the eve human reason, has seen and proved; of being overwhelmed; yea, if he should and yet the substantial and material persist in penetrating into those things things in the universe, considered indi. he might easily fall into a delirium, and vidually, are infinite in number. And firom this be led to a denial of God. I that there is not an identity of two efalso was once in a similar state, while fects in things which are successive in thinking what God was from eternity, the world, may be concluded from the what he did before the world was cre- rotation of the earth, in that its eccen ated; whether he deliberated concern- tricity at the poles causes that nol ing creation, and contrived the plan of any thing should ever return the same Concerning the InfJiity of God. 27 That it is so, is evident from hu- face. IV. The infinity of God may man tfices, in that throughout the appear to the eye of enlightened rea whole world there is not any one son, from the infinity to which every face altogether similar, or the same science may grow, and thence the inwith another, neither can there be to telligence and wisdom of every man; eternity; this infinite variety could not both of which may grow as a tree from by any means exist, but from the infin- seeds, and as forests and gardens from ity of God the Creator. II. That the trees; for there is no end of them; the mind of one is never exactly similar to memory of man is their ground, and that of another; wherefore it is said. ma- the understanding is where their gerny men, many? minds; consequently the mination, and the will is where their will and the understanding of one is fructification, is effected; and these never exactly similar and the same with two faculties, the understanding and those of another; hence, also, neither is the will, are such that they may be the speech of one, as to the sound and cultivated and perfected in the world as to the thought whence it proceeds, to the end of life, and afterwards to nor his action, as to the gesture and eternity. V. The infinity of God the as to the affection, exactly similar to Creator may also be seen from the inthat of another; from which infinite finite number of stars, which are so variety, also, the infinity of God the many suns; and thence there are as Creator may be seen as in a mirror. many worlds. That in the starry heavIII. That there is a kind of immensity en, also, there are earths, upon which and eternity innate in every seed, as are men, beasts, birds and vegetables, well of animals as of vegetables; an has been shown in a little work written immensity, in that it may be multiplied from things seen. VI. The infinity to infinity; and an eternity, in that of God appeared still more evident te such multiplication has continued hith- me, from the angelic heaven, and also erto, without interruption, from the ere- from hell, seeing that they are both of ation of the world, and may continue them orderly divided and subdivided perpetually. From the animal king- into innumerable societies or congre doin take, for example, the fishes of the gations, according to all the varieties sea, which, if they should multiply ac- of the love of good and evil, and that cording to the abundance of their seed, every one obtains a place according to within 20 or 30 years would fill the his love; for there all of the human ocean so that it would consist of fish race, since the creation of the world, only; thence the water of it would over- are collected, and are to be colflow and thus destroy all the earth; lected, to ages of ages; and that, albut, lest this should take place, it was though every one has his own place or provided by God that one fish should habitation, still all there are so joined be food for another. It is similar with together, that the whole angelic heaven the seeds of vegetables; if as many of represents one divine man, and all hell them, as annually arise from one, should one monstrous devil. From these two, be planted, within 20 or 30 years they and from the infinite wonders in them, would cover the surface not only of the immensity, together with the omnione earth, but also of several; for there potence of God, is manifestly exhibited are shrubs of which every single seed to view. VII. Who also cannot per ploduses a hundred and a thousand ceive, if he elevates a little the rationa others. Try it by calculation, multiply- powers of his mind, that the life to ing the product of one, successively, eternity, which every man has after into 20 or 30, and you will see. From death, is not communicable but from both cases, of vegetables and animals, an eternal God. VIII. Besides those the divine immensity and eternity, from things, there is a sort of infinity ii which a resemblance cannot but be many things, which fall into natura] produced, may be seen as in a common light and into spiritual light with man 28 Concerning God the Creator. fnto natural light-thatthere arevari- compasses Him; and tha sun is of oas series in geometry which go on to the substance which proceeqed firom infinity; that, between the three de- Him, the essence of which is lo e; out grees of altitude, there is a progress to of that sun, by means of its heat and infinity, in that the first degree, which light, the universe was created, from the is called natural, cannot be perfected firsts to the lasts of it. But to explain and elevated to the perfection of the in order the progress of creation, does second degree, which is called spirit- not belong to this place: some scheme ual, nor this to the perfection of the of it will be given in the following third, which is called celestial. The pages. It is important here. only to case is similar with respect to the end, know, that one thing was formed from cause and effect; as that the effect another, and that thence were made cannot be perfected so that it may be- degrees, three in the spiritual world, come as its cause, nor the cause, so and three, corresponding to them, in the that it may become as its end. This natural world, and as many in the quiesmay be illustrated by the atmospheres, cent things of which the terraqueous of which there are three degrees; for globe consists. But whence and what the highest is the aura; under this is the those degrees are, has been fully ether; and below this is the air; and explained in the ANGELIC WISDOM no quality of the air can be elevated CONCERNING THE DIVINE LOVE AND to any quality of the ether, nor any of THE DIVINE WISDOM, published at th;s to any quality of the aura; and Amsterdam inthe year 1763; and in a yet an elevation of perfections to infin- small treatise concerning THE INTERity is possible in each. In5to spiritual COURSE OF THE SOUL AND BODY, publight-that natural love, which is that lished at London in the year 1769.of a beast, cannot be elevated into It is by means of these degrees, that all spiritual love, which, from creation, posterior things are receptacles of prior::as implanted in man: the case is'things, and these of things still prior, similar with the natural intelligence of and thus in order receptacles of the prima beast, in relation to the spiritual intel- itives of which the sun ofthe angelic heavligence of a man; but these things, en consists, and thus that finite things because they are as yet unknown, will are receptacles of the infinite. This also be explained in another place. From coincides with the wisdom of the anthese things it is evident, that the uni- cients, according to which all and every versals of the world are perpetual types thing is divisible to infinity. The comof the infinity of God the Creator; but mon idea is, that, because what is finite in what manner particulars resemble does not comprehend what is infinite, universals, and represent the infinity of finite things cannot be receptacles or God, is an abyss; and it is an ocean, the infinite. But, from those things in which the human mind may, as it which are said in MY WORKS concernwere, sail; but it must beware of the ing the creation, it is evident that God tempest, arising firom the natural man, first made his infinity finite, by subwhich may overwhelm the ship, with stances emitted from Himself, from the masts and sails, from the stern, which exists his proximate encompasswhere the natural man stands confid- ing sphere, which makes the sun of the ing in himself. spiritual world; and that afterwards, by 33. VI. THAT EVERY CREATED means of that sun, He perfected other fIIING IS FINITE, AND THAT THE IN- encompassing spheres, even to the last, F[NITE IS IN FINITE THINGS AS IN which consists of things quiescent; and RECEPTACLES, AND IN MEN AS IN ITS that thus, by means of degrees, IIe made IMAGES. the world finite more and more. These That every created thing is finite, things are adduced in order that human is because -all things are from Jeho- reason may be satisfied, which does not vail God, by means of the sun of the rest unless it see the cause. spiritual world, which proximately en Uoncernlng the lnjfnzty of God. 29 34. That the Infinite Divine is in love, like a fox, and as to the sight of inen, as in its images, is evident from the understanding, like a bird of the the Word, where this is read: At evening; but if he also shuts up the length God said, Let us make man in lowest natural degree, as to its spiritual our image, after our likeness; therefbre part, he becomes. as to love, like a vild God created man into his own image, beast, and as to the understanding of into the image of God He created him, truth, like a fish. The divine life which, Gen. i. 26, 27: from which it follows, by influx from the sun of the angelic that man is an organ recipient of God, heaven, actuates man, may be compar. and that he is an organ according to ed with the light from the sun of the the quality of reception. The human world, and with the influx of it into a mind, from which and according to transparent object; the reception of which man is man, is formed into three life in the highest degree, with the inregions, according to three degrees: in flux of light into a diamond; the the first degree, it is celestial, in which reception of life in the second degree, also are the angels of the highest heav- with the influx of fight into a crystal; en; in the second degree, it is spiritual, and the reception of life in the lowest in which also are. the angels of the degree, with the influx of light into middle heaven; and in the third de- glass, or into a transparent membrane; gree, it is natural, in which also are but if this degree, as to its spiritual the angels of the lowest heaven. The part, be entirely shut up, which is done human mind, organized according to when God is denied and Satan is wor' those three degrees, is a receptacle of shipped, the reception of life from GGd the divine influx; but still the Divine may be compared with the influx of' flows in no further than as man prepares light into the opaque things of the earth, the way, or opens the door; if he does as into rotten wood, or into the turf of a this even to the highest, or celestial bog, or into dung, &c.; for man thten degree, then man becomes truly an becomes a spiritual carcass. image of God, and after death he becomes an angel of the highest heaven; but if he prepares the way, or opens 35. To the above I shall add this the door, only to the middle or spiritual RELATION. I was once in great degree, then, indeed, man becomes an astonishment at the vast multitude of image of God, but not in that perfec- men, who ascribe creation, and thence tion, and after death he becomes an all things which are under the sun, angel of the middle heaven; but if he and all things which are above the prepares the way, or opens the door, sun, to nature; saying, from an aconly to the lowest or natural degree, knowledgment of the heart, when they then man, if he acknowledges a God, see any thing, " Is not this of nature?" and worships him with actual piety, be- And when they are asked, why they comes an image of God in the lowest say that those things are of nature, ana degree, and after death he becomes an why not of God, when, nevertheless, angel of the lowest heaven. But if he they sometimes say, with the rest of does not acknowledge a God, and does the world, that God created nature, not worship him with actual piety, he and thence they may just as well say, puts off the image of God, and becomes that those things which they see are like an animal, except that he enjoys of God, as that they are of nature the faculty of understanding and thence they answer with an internal tone of speech. If he then shuts up the scarcely audible, "What is God but highest natural degree, which corre- nature?" All such, from the persuasion sponds to the highest celestial, he be- of the creation of the universe by nacomes, as to love, like a beast of the ture, and from that insanity as from earth; but if he shuts up the middle wisdom, appear so elated, that they natiJral degree, which corresponds to look upon all who acknowledge the the middle spiritual, he becomes, as to creation of the universe by God. as 30 Concerntng God the Creator ants which creep upon the ground, and which are of inmost wisdom, which in tread the beaten path, and upon some a summary are these: 1. WHETHER as butterflies, which fly in the air, call- NATURE BE OF LIFE, OR WHETHER LIFE ing their opinions dreams, because they BE OF NATURE. II. WHETHER THE CENsee what they do net st e. saying, " Who TRE BE OF THE EXPANSE, OR WHETHER has seen God, and who does not see THE EXPANSE BE OF THE CENTRE. nature." While I was in astonishment III. CONCERNING THE CENTRE OF at the multitude of such persons, an THE EXPANSE AND OF LIFE. Hav angel stood at my side, and said to ing said this, he placed himself again me, " What are you meditating about?" upon the seat at the table, but we walkand I replied, " About the multitude of ed in his gymnasium, which was spa. such persons as believe that nature is cious. He had a candle upon the table, of itself, and thus the creator of the because the light of the sun was not universe." And the angel said to me, there, but the nocturnal light of the " All hell is of such, and they are called moon; and what appeared to me wonthere satans and devils; satans, who derful, the candle seemed to be carried have confirmed themselves in favor of round about there, and to give light; nature, and thence have denied God; but bec-use it had not been snuffed, it devils, who have lived wickedly, and gave but little light. And when he thus have rejected from their hearts all wrote, we saw images in various forms, acknowledgment of God. But I will flying from the table to the walls, which, conduct you to the gymnasiums, which in that nocturnal light of the moon, are in the south-western quarter, where appeared like beautiful Indian birds; such are, who are not yet in hell." And but when we opened the door, they he took me by the hand, and led me appeared, in the day-light of the sun, along, and I saw small houses, in which like those birds of the evening, which wvere gymnasiums, and, in the midst of have wings of network; for they were them, one which was like a palace appearances of truth, which, by conto the rest: it was built of pitch-color- firmations, became fallacies, which had ed stones, which were covered with been ingeniously connected by him in little plates, as of glass, sparkling as it a series. After we had seen them, we were with gold and silver, like those came up to the table, and asked him which are called selenites, or stones what he was now writing. He said, used instead of glass; and here and concerning the first question: WHETHthere were interspersed glittering shells. ER NATURE BE OF LIFE, OR WHETHER Hither we came, and knocked; and LIFE BE OF NATURE; and of this he presently one opened the door and said, said that he could confirm both sides, "Welcome;" andheranto thetable,and and cause them to be true; but brought fobur books, and said, "These because something was concealed books are the wisdom which is at this within, which he feared, he durst con(lay applauded by many kingdoms; firm only this, That nature is of life, this book, or wisdom, is applauded by that is, from life, and not That life is many in France; this,by many in Ger- of nature, that is, from nature. We many; this, by some in Holland; and asked him, courteously, what it was this,by some in Britain:" he said, more- that was concealed within, which he over, "If you wish to see it, I will make feared. He replied, that it was that these books shine before your eyes;" he should be called by the clergy a and then he poured forth and around naturalist, and thus an atheist, and by the glory of his fame, and the books the laity a man of unsound reason, instantly shone as from light, but this since both the former and the latter, light, before our eyes, immediately either believe from a blind faith, or see vanished; and then we asked what from the sight of those who confirm it. he was now writing; and he replied, But then, from an indignation of zeal that he was producing, and bring- for the truth, we addressed him, saying ing forth from his treasures, things " Friend, you are very Inuch deceived, Concerning the Infinity of God. 31 your wisdom, which is an ingenuitv of he could confirm both sides, but that writing, has seduced you, and the glory for fear of the loss of fame, he would of fame has induced you to confirm confirm that the expanse is of the cenwhat you do not believe. Dc, you tre, that is, from the centre; "although not now, that the human mind is I know, that before the sun, there may capable of being elevated above the have been something, and this ever) sensual things, which are in the where in the expanse; and that this, thoughts, from the senses of the body, from itself, flowed together into order, and that when it is elevated, it sees thus into the centre." But then we those things which are of life above, again addressed him, from an indigr a-, and those things which are of nature zeal, and said, "Friend, you are beside below? What else is life, but love and yourself." And when he heard this, he wisdom? and what else is nature but drew back the seat from the table, and their receptacle, by which they may looked timidly at us, and then listened. produce their effects or uses? Can these but smiling: we, however, continued be one, except as the principal and the discourse by saying, "What is more instrumental are so? Can light be one indicative of insanity than to say tha;. with the eye, or sound with the ear? the centre is from the expanse? By Whence are the sensations of these but your centre, we understand the sun, from life? whence their forms, but from and by your expanse, we understand nature? What is the human body the universe, and thus that the unlibut an organ of life? Is not all, and verse may have existed without the every thing there, organically formed sun. Does not the sun make nature, for producing those things which the and all its properties, which depend love wills, and the understanding solely on the light and heat proceeding thinks? Are not the organs of the from the sun, through the atmospheres? body from nature, and love and thought Where these are, we have said before; from life? And are not these entirely but whence they are, we will say in the distinct from each other? Elevate the following discussion. Are not the a. keen sight of your genius yet a little mospheres, and all things which are higher, and you will see that it is of upon the earth as surfaces, and the life to be affected and to think, and sun as their centre? What would all that it is of love to be affected, and of those things be without the sun? Could wisdom to think, and both are of life; they subsist a moment? How, then, for, as was said, love and wisdom are could all those things have existed Delife. If you elevate the faculty of un- fore the sun? Is not subsistence perdlerstanding a little higher still, you will petual existence? Since, therefore, the see, that love and wisdom could not subsistence of all things of nature is exist, unless they had an origin some- from the sun, it follows, that the existwhere, and that their origin is Love ence of all things is so too. Every itself, and Wisdom itself, and thence one sees this, and from his own perLife itself; and these are God from ception acknowledges it. Does not whom nature is." Afterwardswe con- what is posterior subsist also, as well versed with him about the second, as exist, from what is prior? If the WHETHER THE EXPANSE BE OF THE surface were prior, and the centre posCENTRE, OR WHETHER THE CENTRE terior, would not the prior subsist from BE OF THE EXPANSE; and we asked the posterior, which yet is contrary to him why he canvassed this. He re- the laws of order? How can posterior plied, to the end that he might con- things produce prior, or exterior, include concerning the centre, and the terior, orgrosser, purer? Thence, how expanse of nature, and of life; and can surfaces, which make the expanse, thus concerning the origin of the one produce the centre? Who does not and the other. And when we asked see that this is contrary to the laws of nim what was his opinion, he replied nature? We have adduced these arconcerning these, just as before, that guments from the analysis of reason, tp Concerning God the Creator. to prove that the expanse exists from him that, above the angelic heaven the centre, and not the centre from there is a sun, which is pure love, to. apthe expanse, although every one, who pearance fiery, as the sun of the world; thinks justly, sees this without those and that from the heat which proceeds arguments. You said that the expanse from that sun, angels and men have will flowed together into the centre from and love, and that from the light thence, itself; did it by chance flow thus into they have understanding and wisdom; such wonderful and stupendous order, and that those things which are thence, that one thing is for the sake of another, are called spiritual; and that those and all and every thing for the sake of things, which proceed from the sun of man and his eternal life? Can nature, the world, are containers or receptacles from any love, by any wisdom, intend or life, and are called natural; then, ends, provide causes, and thus produce tl.t the expanse of the centre of life effects, that such things may exist in is called the SPIRITUAL WORLD, which their order? Can nature make angels subsists from iLs sun: and that the exof men, and a heaven of angels, and panse of the ce ltrz c' nature is called cause.those who are there to live for- the NATURAL WOhLD, which subsists ever? Propose and consider these from its sun. Now, because spaces things, and your idea concerning the and times cannot be predicated of love existence of nature from nature will and wisdom, but instead of them, states, fall." After this, we asked him what it follows, that the expanse around the he had thought, and what he then sun of the angelic heaven, is not an thought, concerning the third, CON- extense, but still in the extense of the CERNING THE CENTRE AND THE EX- natural sun, and with the living subPANSE OF NATURE AND OF LIFE; wheth- jects there according to reception, and er he believed, that the centre and the the reception is according to forms and expanse of life is the same with the states. But then he asked, "Whence is centre and the expanse of nature. the fire of the sun of the world, or of Ile said that he hesitated, and that he nature?" We replied, that it is from formerly thought, that the interior ac- the sun of the angelic heaven, which tivity of nature was life, and that love is not fire, but divine love proximately and wisdom, which essentially make proceeding from God, who is in the the life of man, were thence; and that midst of it; and because he wondered the fire of the sun, by heat and light, at this, we demonstrated it thus: "Love, through the medium of the atmos- in its essence, is spiritual fire; thence pheres, produced it; but that now, it is, thatfire, iin the Word, in its spirfrom what he had heard concerning itual sense, signifies love; wherefore the life of men after death, he was in priests in the temples pray, that heavendoubt; and that this doubt carried his ly fire may fill the hearts, by which they mind sometimes upwards, and some- mean love. The fire of the altar, and times downwards; and when upwards, the fire of the candlestick, in the talhe acknowledged acentre, of which he ernacle, amongst the Israelites, repbefore had not known any thing; and resented no other than the divine when downwards, he saw the centre, love. The heat of the blood, or the which he believed the only one, and vital heat of men, and of animals that life was from the centre, of which in general, is from no other source he before had not known any thing, than from the love which makes their and that nature was from the centre, life; thence it is, that man is enkinwhich he before believed to be the only died, grows warm, and is inflamed. one, and that each centre had an ex-. whilst his love is exalted to zeal, or panse around it. To this we said, excited to anger and indignation "' Well;" if he would only look also at Wherefore from this, that spiritual heat the centre and the expanse of nature, which is love, produces natural heal from the centre and the expanse of life, with men, to such a degree that it enand not conversely. And we instructed kindles their faces and limbs, it may Concerning the Essence of God. 33 Ibe evident, that the fire of the natural spiritual world, is thence and bica.use sun existed from no other source, than the sun of the world existed from that from the fire of the spiritual sun, which sun, and from this, its expanse, which is Divine Love. Now, because the is called the natural world, it is a'ldlliexpanse arises from the centre, and fest, that the universe was created by not the centre from the expanse, as God." After this we departed, and he e said above, and the centre of life, accompanied us out of the court of his which is the sun of the angelic heaven, gymnasium, and talked with us conis the Divine Love, proximately pro- cerning heaven and hell, and concernceeding from God, who is in the midst ing the divine auspices, with new of that sun; and because the expanse sagacity of genius. of that centre, which is called the CONCERNING THE ESSENCE OF GOD, WHICH IS DIVINE LOVE AND DIVINE WISDOM. 36. WE have distinguished between Divine Love were the cause of the cre the Esse of God and the Essence ation of the universe, and that they are of God, because there is a distinc- the cause of its preservation. But of tion between the infinity of God these one by one. and the love of God; and infinity is 37. I. THAT GOD IS LOVE ITSEL i' applicable to the Esse of God, and love AND WISDOM ITSELF, AND TIA I' to the Essence of God; for the Esse of THESE TWO MAKE HIS ESSENCE. God, as was said above, is more uni- That love and wisdom are the t;oi versal than the Essence of God: in essentials, to which all the infinite like manner, the infinity is more uni- things which are in God, and which versal than the love of God; where- proceed firom Him, refer themselves, fore, infinite is an adjective belonging the first antiquity saw; but tile to the essentials and attributes of God, ages following successively, as they all which are called infinite; as it is withdrew their minds from heaven, and said of the Divine Love, that it is infi- imimersed them in worldly and corponite, of the Divine Wisdom, that it is real things, could not see it; for they infinite, and of the Divine Power, in began not to know what love is, in its like manner; not that the Esse of God essence, and thence what wisdom is, in existed before, but because it enters its essence; not knowing that love, abinto the Essence, as an adjunct, coher- stracted from form, cannot exist, and ing with, determining, forming, and, at that it operates in a form, and by a the same time, elevating it. But this form. Now, because God is the very, member of this chapter, like the for- and the only, and thus the first Submer, shall be divided into the following stance and Form, whose essence is love articles: I. That God is Love itself and wisdom; and because out of Him and l Wisdom itself, and that these two all things were made, that were made oroks his Essence. II. That God is it follows, that He created the universe, Good itself and Truth itself; because with all and every thing of it, out of Good is of Love, and Truth is of love by wisdom; and that thence the Wisdlom. II. II. That Love itself and Divine Love, together with the Divine liVisdoln itself are Life itself, which Wisdom, is in all and every created is Life in itself. IV. That Love and subject. Love, moreover, is not only T;Wisdom, in God, make one. V. That the essence, which forms all things, the Essence of Love is, to love others but it also unites and conjoins them, out of itself, to desire to be one with and thus keeps them, when formed, in them7 and to make thent happy fromt it- connexion. These things may be ilself VI. That these properties of the lustrated by innumerable things in the 5 34 Concernin7 God the Creator. world; as by the HEAT and LIGHT from ras, and bring forth phantoms; they tne sun, which are the two essentials think fallacies, reason from them, and and universals, by means of which all conclude eggs, in which are birds of and every thing, upon the earth, exists night. Such cannot be called mindrls, and subsists: these are there, because but eyes and ears without understandthey correspond to the Divine Love ing, or thoughts without a soul; they and the Divine Wisdom; for the heat, speak of colors, as if they existed withwhich proceeds from the sun of the out light, of the existence of trees, as spiritual world, in its essence, is love; if without seed, and of all the things of and the light thence, in its essence, is the world, as if without a sun; since wisdom. They may also be illustrated they make derivatives, primitives, and by the two essentials and universals, by effects, causes; and so they turn every which human minds exist and subsist, thing upside down, and lull to sleep the which are THE WILL and TIlE UNDER- powers of reason, and thus see dreams. STANDING; for of these two the mind 38. II. THAT GOD IS GOOD ITSELF of every one consists; and those two AND TRUTH ITSELF, BECAUSE GOOD IS are and operate in all and every thing OF LOVE, AND TRUTH IS OF WISDOM. of it. The reason is, because the will It is universally known, that all is the receptacle and habitation of love. things refer themselves to good and and the understanding, of wisdom; truth; a proof that all things derived wherefore those two faculties corre- their existence from love and wisdom; spond to the Divine Love and the Di- for all that proceeds from love is called vine Wisdom, from which they origin- good-for this is sensibly perceivedate. Moreover, those same things may and the delight by which love manibe illustrated by the two essentials and fests itself, is every one's good; but all universals, by which human bodies ex- that which proceeds from wvisdom i; ist and subsist, which are THE HEART called truth —for wisdom consists of and THE LUNGS; or the systole and nothing but truths, and affects its ohb diastole of the heart, and the respira- jects with the pleasantness of light Jion of the lungs: that these two oper- and this pleasantness, while it is per-;ate in all and every thing there, is ceived, is truth from good. Wherefore Known; the reason is, because the love is the complex of all goodnesses, neart corresponds to love, and the lungs and wisdom is the complex of all truths; to wisdom; which correspondence but both the former and the latter are is fully demonstrated in the ANGELIC from God, who is Love itself, and WISDOM CONCERNING THE DIVINE thence Good itself, and Wisdom itself, LOVE AND DIVINE WISDOM, published and thence Truth itself. Thence it at Amsterdam. That love as the is, that in the church there are two esbridegroom or husband, produces or sentials, which are called charity and begets all forms, but by wisdom as faith, of which all and every thing of the bride or wife, may be proved by the church consists, and which will be innumerable things, both in the spirit- in all and every thing of it: the reason ual and the natural world; this only is, because all the goods of the church is to be observed, that the whole an- are of charity, and are called charity; gelic heaven is arranged into its form, and all its truths are of faith, and are and preserved in it, from the Divine called faith. The delights of love, Love by the Divine Wisdom. Those which are also the delights of charity, who deduce the creation of the world cause what is good to be called good; From any other source than from the and the pleasantness of wisdom, which Divine Love by the Divine Wisdom is also the pleasantness of faith, causes and do not know that those two make what is true to be called true; for de the Divine Essence, descend from the lights and pleasantnesses make their sight of reason to the sight of the eye, life, and without life from them, goods and kiss nature as the creator of the and truths are like inanimate things, and'aniverse, and thence conceive chime- they are also unfruitful. But the de Concerning the Essence of God. 35f lights of love are of two kinds, as are human body; and that similar for,naalso the pleasantnesses, which appear as tions are effected in the human inind, of wisdom; for there are the delights is evident, because there is a perpetual of the love of good, and the delights of correspondence of all things of the the love of evil, and thence there are mind with all things of the body the pleasantnesses of the faithof truth, Thence it follows, that the human and the pleasantnesses of the faith of mind is organized, inwardly, of spirit the false. Those two deliohts of love, ual substances, and outwardly of natfrom the sensation of them in the sub- ural substances, and lastlv of material jects in which they are, are called substances. The mind, the delights of good; and those two pleasantnesses of whose love are good, consists, inwardfaith, from the perception of them, are ly, of spiritual substances, such as are also called good; but because they are in heaven; but the mind, the delights in the understanding, they are no oth- of whose love are evil, consists, inwarder than true; although they are oppo- ly, of spiritual substances, such as are site to each other; and the good of one in hell; and the evils of the latter are love is good, and the good of the oth- bound into bundles by falses, and the er love is evil; also the truth of one goods of the former are bound into faith is true, and the truth of the other bundles by truths. Since there are such faith is false. But the love whose de- bindings of goods and evils into bunlights are essentially good, is like the dles, therefore the Lord says, That heat of the sun, fructifying, vivifying the tares are to be bound together into and operating in fertile grounds, in use- bundles, to be burnt, and in like manful plants, and fields of corn; and where ner all things that offend, Matt. xiii it operates, there is produced, as it 3;0, 40, 41. John xv. 6. were, a paradise, a garden of the Lord, 39. III. THAT GoD, BECAUSE lHE and, as it were, the land of Canaan; Is LOVE ITSELF AND WISDOM ITand the pleasantness of its truth is as SELF, IS LIFE ITSELF, WHICH is LIFE the light of the sun in the time of IN ITSELF. spring, and as the influx of light into a It is said in John, The Word was crystal vessel, in which are beautifiul with God, and the Word was God; in flowers, and from which, when open- Himn was life, and the life was the light ed, there breathes forth a fragrant per- of men, i. 1, 4. By God, there, fume; but the delight of the love of is meant the Divine Love, and by the evil is as the heat of the sun, parching, Word, the Divine Wisdom; and Dikilling, and operating in barren ground, vine Wisdom is properly life, and life in noxious plants, as in thorns and bri- is properly the light which proceeds ers; and where it operates, there is from the sun of the spiritual world, in produced a desert of Arabia, where are the midst of which is Jehovah God. hydras and venomous serpents; and Divine Love forms life, as fire forms the pleasantness of its false is as the light. There are two properties in light of the sun in the time of winter, fire, that of burning, and that of shinand as light flowing into a bottle, in ing; from its burning property prowhich there are worms, swimming in ceeds heat, and from its shining propvinegar, and reptiles of a noisome erty proceeds light. In like manner, smell. It should be known, that every there are two things in love; one, to good forms itself by truths, and also which the burning property of fire corclothes itself with them, and thus dis- responds, which is something most intinguishes itself from other goods; and timately affecting the will of man; and also, that the goods of one stock or another, to which the shining property kind bind themselves into bundles, of fire corresponds, which is something and, at the same time, clothe them, and most intimately affecting the underthas distinguish themselves from oth- standing of man. Thence man has ers: that thus formations are effected, is love and intelligence; for, as has been manifest from all and every thing in the several times said above, from the sun 36 Concerning God the Creator. of the spiritual world proceeds heat. are of God and heaven and the church: which, in its essence, is love; and and then, all that he may by chance light, which, in its essence, is wisdom; think, reason and speak concerning and those two flow into all and every them, is done in foolishness because thing of the universe, and affect them in darkness, and then, at the same most intimately; and with men, into time, he is confident that they are of their will and understanding, which wisdom; for when the superior regions two were created receptacles of the in- of the mind, where the true light of flux; the will, the receptacle of love, life dwells, are shut up, the region beand the understanding, the receptacle low them opens itself, into which only of wisdom. Thence it is manifest, that the light of the world is admitted; and the life of man dwells in his under- this light separate from the light of the standing, and that it is such as his Awis- superior regions, is a fallacious light dom is, and that the love of the will in which falses appear as truths, and modifies it. truths as falses, and reasoning from 40. It is also read in John, As the falses as wisdom, ana from truths as Father hath life in Himself, so hath madness; and then he believes himself He given to the Son to have life in to be endued with the keen sight of anl Himself, v. 26; by which is meant, eagle, although he sees the things that as the Divine, which was from which are of wisdom no more than a eternity, lives in itself, so also the Hu- bat sees in the light of day. man, which it assumed in time, lives 41. IV. THAT LOVE AND WISDOlM in itself. Life in itself is the very IN GOD, MAKE ONE. and the only life, from which all an- Every wise man in the church gels and men live. Human reason knows, that all the good of love and may see this from the light which pro- charity is from God; in like manner, ceeds from the sun of the natural all the truth of wisdom and faith: that world, in that this is not creatable, but it is so, human reason may also see, if that forms, receiving it, are created; it only knows that the origin of love lbr eyes are its recipient forms, and the and wisdom is from the sun of the spirlight, flowing in from the sun, causes itual world, in the midst of which is them to see. It is similar with life, Jehovah God; or, what is the same, which, as was said, is the light pro- that it is from Jehovah God, through ceeding from the sun of the spiritual the sun, which is round about Him; for world, that it is not creatable, but thatit the heat proceeding from that sun, in flows in continually, and, as it enlight- its essence, is love, and the light thence ens, it also enlivens the understanding proceeding, in its essence, is wisdom. of man; consequently, that, because thence it is manifest, as in clear day. light, life and wisdom are one, wisdom light, that love and wisdom, in that oriis not creatable; so neither is faith, nor gin, are one; consequently in God, truth, nor love, nor charity, nor good; from whom is the origin of that sun. but that forms receiving them are cre- This may be illustrated, also, from the ated; human and angelic minds are sun of the natural world, which is pure those forms. Let every one, therefore, fire, in that heat proceeds from its be cautious how he persuades himself, fiery property, and light proceeds from that he lives from himself; and also, that the splendor of its fiery property; and he is wise, believes, loves, perceives thus that both are, in their origin, one. truth, and wills and does good from But that they are divided-in proceeding, himself; for so far as any one indulges is evident from the subjects, some of such a persuasion, he casts down his which receive more of heat, and some, mind from heaven to earth, and from more of light: this is the case, especispiritual becomes natural, sensual, and ally with men; in them, the light of corporeal; for he shuts up the superior life, which is intelligence, and the regions of his mind, whence he be- heat of life, which is love, are divided, comes blind, as to all the things which which is done because man is to be Concel ngtr the. Essence of God. 3. reformed and regenerated; and this wife a harlot, and the husband an adul. cannot be done, unless the light of life, terer; for love, or charity, is as the which is intelligence, reaches him what husband, and wisdom, or faith, is as ought to be willed and loved. It should, the wife; and when those two are sephowever, be known, that Godi is con- arated, spiritual whoredom and adultinually operating the conjunction of tery ensue, which are the falsification love and wisdorr, in man, bhlt that man, of truth, and the adulteration of good. unless he looks to God; and believes in 42. Moreover, it should be known. Htim, continually operates to effect that there are three degrees of love and their division; wherefore, as far as wisdom, and thence three degrees ot those two, the good of love or charity, life, and that the human mind, accordand the truth of wisdom or faith, are ing to these degrees, is formed, as it conjoined in man, so far man is an were, into regions, and that life, in the image of God, and is elevated to heav- highest region, is in the highest degree, en, and into heaven, where the angels and in the second region, in a lower are; and, on the contrary, as far as degree, and in the last region, in the those two are divided by man, so far lowest degree. These regions are he becomes an image of Lucifer and successively opened in man; the last the dragon, and is cast down from. region, where life is in the lowest heaven to earth, and then under the degree, is opened from infancy to childearth into hell. From the conjunction hood, and this is done by the sciences; of those two, the state of man becomes. the second region, where life is in a like the state of a tree in the time of higher degree, from childhood to youth, spring, when the heat conjoins itself and this is done by knowledges from equally with the light; whence it pro- the sciences; and the highest region, duces buds, blossoms, and fruit; but, where life is in the highest degree, from on the other hand, from the division of youth to manhood and onwards, and those two, the state of man becomes this is done by the perception of truths, like the state of a tree in the time of both moral and spiritual. It should be winter, when the heat recedes from the further known, that the perfection of light, whence it is stripped and divest- life consists not in thought, but in the ed of all its foliage and verdure. When perception of truth from the light of spiritual heat, which is love, separates truth; the differences of life with men itself from spiritual light, which is wis- may be thence ascertained; for there dom, or, what is the same, charity are some, who, as soon as they hear fiom faith, the man becomes like sour the truth, perceive that it is truth; these and rotten ground, in which worms are are represented in the spiritual world bred, and, if it produces shrubs, their by eagles: there are others, who do leaves are covered with lice, and are not perceive truth, but conclude it consumed. For the allurements of the from confirmations, by appearances; love of evil, which, in themselves, are and these are represented by singing concupiscences, burst forth, which the birds: there are others, who believe a understanding, instead of subduing and thing to be true, because it was assertrestraining, loves,. pampers and cher- ed by a man of authority; these are ishes. In a word, to divide love and represented by magpies: and, also, wisdom, or charity and faith, which there are others, who are not willing, two God continually endeavors to join and then not able, to perceive truth, together, is comparatively like depriv- but only the false; the reason is, being the face of its redness, whence cause they are in the light of infatuacomes a death-like paleness; or like tion, in which light, the false appears taking away the whiteness from the as truth, and the truth appears, either redness, whence the face beomes like as something above the head, hid in a a burning torch. It is like like dis- thick cloud, or as a meteor, or as the solving the marriage connection be- false; the thoughts of these are repre. tween two partners and so making the sented by owls, and their speech by 38 Concerntng God the'reator. screech-owls. Those amongst them, which is to desire to be one with them who have confirmed their falses, cannot is acknowledged also from his con' bear to hear truths; and as soon as any junction with the angelic heaven, with truth strikes the drum of their ears, the church upon earth, with every they repel it with aversion, just as the one there, and with every good and stomach, when loaded with bilious truth which enter into and make man matter, nauseates and vomits out food. and the church; 1 )ve also, viewed in 43. V. THAT THE ESSENCE OF LOVE itself, is nothing but an effort to conIS TO I.OVE OTHERS OUT OF ITSELF, TO junction; wherefore, that this object DESIRE TO BE ONE WITH THEM, AND TO of the essence of love might be obM.AKE THIEM HAPPY FROM ITSELF. tained, God created man into his image There are two things which make and likeness, with which conjunction tLe essence of God-love and wisdom; may be effected. That the Divine but there are three things which make Love continually intends conjunction, the essence of his love-to love others is manifest from the words of the Lord, out of itself, to desire to be one with that He wills that they may be one, them, and to make them happy from He in them and they in Him, and that itself: the same three things also the love of God may be in them, John make the essence of his wisdom, be- xvii. 21, 22, 23, 26. THE THIRD EScause love and wisdom, in God, make SENTIAL OF THE LOVE OF GOD, which one, as was shown above; but love is to make them happy from itself, is wills those things, and wisdom pro- acknowledged from eternal life, which duces them. THE FIRST ESSENTIAL, is blessedness, happiness, and felicity which is,to love others out of itself, is without end, which God gives to those acknowledged from the love of God who receive his love in themselves; for towards the whole human race; and God, as He is love itself, is also blessfor their sake God loves all the things edness itself; for every love breathes which he has created, because they forth from itself a delight, and the are means; for he who loves the end also Divine Love, blessedness itself, happiloves the means; and all persons and ness, and felicity to eternity. Thus all things are out of God, because they God makes angels happy from Himself, are finite, and God is infinite. The and also men after death, which is love of God goes and extends itself, effected by conjunction with them. not only to good persons and good 44. That such is the Divine Love, is things, but also to evil persons and known from its sphere, which pervades evil things; consequently, not only to the universe, and affects every one those persons and things which are in according to his state; it especially heaven, but also to those which are in affects parents, from which it is that hell; thus not only to Michael and they tenderly love their children, Gabriel, but also to the devil and Sa- who are out of themselves, that they tan; for God is every where, and from desire to be one with them, and that eternity to eternity the same. He they desire to make them hap,)y from says also, that tie maketh his sun rise themselves. This sphere of Divine on the good and the evil, and that Love affects not only the good, but also He sendeth rain upon the just and the the evil; and not only men, but also unjust, Matt. v. 45. But the reason, beasts and birds of everv kind. For that evil persons and evil things are what else does a mother think of, when still evil, is in the subjects and objects she has brought forth her child, than themselves, in that they do not receive that she may, as it were, unite herself the love of God, as it is, and according with it, and provide for its good? to its inmost influx, but as they them- What other concern has a bird, when selves are, just as the thorn and the she has hatched her young, than to nettle do with the heat of the sun and cherish them under her wings, and the rain of heaven. THE SECOND through their little mouths to put food ESSENTIAL OF THE LOVE OF GOD, into their throats? That dragons and Concerning the Essence of God. 39 vipers also love their young, is known. speaks courteously, as long as they l'hat universal sphere affects, in a adore him, but he rages as fromn fire special manner, those who receive that against others, and also inwardly, or love of God in themselves, who are in his heart, against his dependents such as believe in God and love their for the love of self is the same with the neighbor; charity with them is an love of robbers, who mutually kiss each image of that love. Friendship other, while they are engaged in robamongst the good also resembles that beries, but afterwards they burn withl love; for a friend, at his table, gives the desire of killing each other, that to a friend the better things; he kisses they may also rob each other of their and caresses him, takes him by the booty. This love causes its lusts tc hand, and proffers useful offices. The appear at a distance, in hell where it sympathies and efforts of homogeneous reigns, like various species of wild and similar things to conjunction, de- beasts, some like foxes and leopards, rive their origin from no other source. some like wolves and tigers, and some That same divine sphere operates also like crocodiles and venomous serpents; into inanimate things, as into trees and and the deserts where they live, tc plants, but through the sun of the world consist only of heaps of stones, or of' and its heat and light; for the heat naked gravel, with bogs interspersed, enters them from without, conjoins in which frogs croak, and also dismal itself with them, and causes them to birds fly over their cottages and screanm. bud, blossom, and bear fruit, which The ochim, tziim and jiim, which are? things are in the place of blessedness mentioned in the prophetical parts of in animals; that heat does this, because the Word, where the love of ruliutg it corresponds to spiritual heat, which from the love of self is spoken of, are is love. Representations of the opera- nothing else. Isaiah xiii. 21. Jerem tion of this love are also exhibited in 1. 39. Psalm lxxiv. 15. various subjects of the mineral king- 46. VI. THAT THESE PROPERTIES donmi; types of it are presented in their OF THE DIVINE LOVE WERE THE exaltation to uses, and thence to cor- CAUSE OF THE CREATION OF THE UNIresponding values. VERSE, AND THAT THEY ARE THE 45. From the description of the es- CAUSE OF ITS PRESERVATION. sence of Divine Love, it may be seen That those three essentials of the what is the essence of diabolical love; Divine Love were the cause of creathis may be seen from the opposite. tion, may be clearly seen from an atDiabolical love is the love of self; and tentive examination of them. THAT this is called love, but, viewed in itself, THIS FIRST, which is to love others out.t is hatred, for it does not love any one of itself; was a cause, is evident from out of itself, nor does it desire to be the universe, which is out of God, as conjoined to others, that it may do good the world is out of the sun; and thereto them, but only that it may do so to fore He can extend his love into the itself; from its inmost, it continually universe, and exercise it in it, and so desires to ruie over others, to possess rest. It is read also, that after God the goods of others, and at last to be had created the heaven and the earth, worshipped as a god. This is the he rested; and that thence the day of reason why those who are in hell do the Sabbath was made. Gen. ii. 2, 3. not acknowledge God, but worship, THAT THE SECOND, which is to will to as gods, those who have power over be one with them, was a cause, is eviothers; thus inferior and superior, or dent from the creation of man into the lesser and greater gods, according to image and likeness of God; by which the extent of their power; and because is meant, that man was made a form every one there desires that in heart receptive of love and wisdom from God, he also burns with hatred against his so that God can unite himself with him, god, and the god against those who are and, for the sake of him, with all and under his power; and he reputes them every thing of the universe which are as vile slaves, with whom, indeed, he no other than mediums; for coniunction 40 Concerning God the Creator. with a finlal callse, Is also a conjunction I did not; a; I they said, " There are with the mediate.auses. That all many, and that those who love truths things were created for the sake of from spiritual affection, or truths beman, is manifest also from the book of cause they are truths, and because by Creation, or Genesis, i. 28, 29, 30. them is wisdom, meet together at a THAT THE THIRD, which is to make given signal, and canvass and determine them happy from itself, is a cause, is those questions which are of deeper unevident from the angelic heaven, which derstanding." They then took me by is provided for every man who receives the hand, saying, " Follow us and you the love of God, where all are made shall see and hear, for the signal of happy from God alone. That those the meeting has been given to-day." three essentials of the love of God, are I was led over a plain to a hill, and also the cause of the preservation of behold, at the foot of the hill, a portico the universe, is because preservation of palm trees, continued even to its is perpetual creation, as subsistence is top; we entered it, and ascended; and perpetual existence; and the Divine upon the top or summit of the hill, Love, from eternity to eternity, is the there appeared a grove, and between same; thus such as it was in creating the trees, the ground, being elevated, the world, such it is and continues to formed as it were a theatre, within be, in the created world. which was a smooth floor, paved with 47. From these things, rightly per- little stones of various colors. Around ceived, it may be seen, that the uni- it, in the form of a square, were placed verse is a work cohering from firsts to seats, upon which the lovers of wisdom lasts, because it is a work continent of were sitting; and in the midst of the ends, causes and effects, in an indisso- theatre, there was a table, upon which luble connection; and because in all lay a paper sealed with a seal. Those love there is an end, and in all wisdom who sat on the seats invited us to the the promotion of an end by mediate seats still vacant; and I replied that I causes, and through them to effects, was led hither by two angels, that I which are uses, it follows also, that might see and hear, and not that I the universe is a work continent of might sit. And then those two angels divine love, divine wisdom, and uses, went into the middle of the floor to and thus a work altogether coherent the table, and loosed the seal of the from firsts to lasts. That the uni- paper, and read, in the presence of verse consists of' perpetual uses pro- those who were sitting, the arcana of luced by wisdom and originated by wisdom written on the paper, which love, every wise man may see as in a they were now to canvass and unfold. mirror, while he procures to himself a They were written by angels of the general idea of the creation of' the third heaven, and let down upon the universe, and in that views the partic- table. There were three arcana: THE ulars; for the particular parts adapt FIRST —" althat is.the image of God, themselves to the whole, and the whole and what the likeness of' God, into disposes them into such a form that they which manll was created?" THE SECOND may agree. That it is so, will be more -" Why is not man born into the scifully illustrated in the following pages. ence of any love, when yet beasts and birds, noble as well as ignoble, are born into the sciences of all their loves?" 48. To this I shall add this RE- THE THIRD-" What does the tree of LATION. I was once conversing with life signify; and what the tree of the two angels; one was from the eastern knowledge of good and evil; and what heaven, and the other from the south- the eating firom them?" Underneath ern heaven. When they perceived that was written —" Join those three togethI was meditating arcana of wisdom er into one sentence, and write it upon concerning love, they said, "Do you a new paper, and put it back upon this know any thing about the exercises of table, and we will see it; if the sen wvisdoml in our world?" I replied, that tence appear true and just on the bal. Con-erntmg the Essence of God. 4d ance, to each of you shall be given from a kind of interior light, that tl,, the prize of wisdom." The two angels, image of God may be lost by man, but having read this, retired, and were car- not the likeness of God. This appears ried up into their heavens. And then as it were,through a veil, front this, that those who sat upon the seats began Adam retained the likeness of God af. to canvass and unfold he arcana ter he had lost the image of God; for it proposed to themi; and they spoke in is read after the curse, Behold the order; first, those who sat towards the man is become as one of us, in knlowlind. North, then those towards the West, ond and evil. Gen. iii. 22. And al'afterwards those towards the South, terwards he is called a likeness of God, and lastly those towards the East. and.not an image of God, Gen. v. i And they took up the first subject of But let us leave to our companiolns, investigation, which was, "WHAT IS who sit towards the east, and are thence THE IMAGE OF GOD, AND WHAT THE in superior light, to say what is propLIKENESS OF GOD, INTO WHICH MAN erly the image of God, and what is propWAS CREATED?" And then, in the erly the likeness of God." And then, first place, these words from the book after silence was made, those who sat toof Creation, were read to them all: wards the EAST rose up from their seats, God said, Let us make man in OUR and looked up to the Lord; and afteriMAGE, according to OUR LIKENESS; wards they sat down again upon their and God created man into HIS OWN seats and said, that "An image of IMAGE; He made him in the LIKENESS God is a receptacle of God; and beOF GOD, Gen. i. In the day when God cause God is Love itself and Wisdom created man, He made him in the LIKE- itself, an image of God is the reception NESs OF GOD, Gen. v. 1. of love and wisdom from God in it; Those who sat towards the NORTH but that a likeness of God is a perfect spoke first, saying, that " The image likeness and a full appearance, as if love of' God and the likeness of God are and wisdom were in man, and thence as the two lives breathed into man by if they were altogether his; for man, God, which are the life of the will, and by the senses, perceives no otherwise the life of the understanding; for it is than that he loves from himself, and is read, Jehovah God breathed into the wise from himself; or that he wills good nostrils of Adam the breath of LIVES, and understands truth from himself; anrd man was made into a living soul, when, nevertheless, nothing of this is rGen. ii. 7. By which seems to be from himself, but from God. God meant, that there was breathed into alone loves from himself, and is wise him the will of good, and the percep- from himself, because God is Love itself tion of truth, and thus the soul of lives; and Wisdom itself; the likeness or apand because life from God was breath- pearance that love and wisdom, or good ed into him, an image and a likeness and truth, are in man, as his, causes signify integrity from love and wisdom, that man may be man, and that he may and from justice and judgment in him." be conjoined to God, and thus live to Those who sat towards the WEST fa- eternity; whence it flows, that man is vored these, adding however this, man from this, that he can will good that " The state of integrity breathed and understand truth, altogether a_ into him by God, is continually breath- from himself, and still know and believe ed into every man after him; but that that it is from God; for as he knows it is in man as in a receptacle, and and believes this, God puts his image that man, as he is a receptacle, is an in man; it would be otherwise, if he image and likeness of God." After should believe it is from himself, andJ wards the third in order, who were not from God." When these things those who sat towards the SOUTH, said, were said, there came upon them a' The image of God and the likeness of zeal from the love of truth, fro.n which God are two distinct things, but united they spoke these words: " HIow carn in man by creation; and we see, as man receive any thing of love and wis. 6 Concerning God the Creator,kom, and retain it, and re-produce it, voice, yea nor to'hound the afi&i u-nless he sensibly perceives it as his tionsofits love, as beasts do morco er, own? And how can conjunction with that it knows not what food is suitable God, by means of love and wisdom, be for it, as beasts do, but that it lays hold effected, unless there be given to man of whatever comnes in its way, whethei onmething reciprocal of conjunction?'! clean or unclean, and puts it into its For without reciprocation, no conjunc- mouth. The examiners said, that tion is possible, and the reciprocation " Man, without instruction, klnows of conjunction is, that man should love nothing at all about the mnodes of lo\God, and do those things which are ing tLh. sex, and that not even virgins of Gcd, as from himself, and yet be- and young men know any thing of this, iieve thatit is from God. Besides, how without instruction from others. In a can man live to eternity, unless he be word, man is born corporeal, like a conjoined to the eternal God? Con- worm, and continues corporeal, unless sequently, how can man be man, with- he acquires knowledge,intelligence and out that likeness in him?" To these wisdom firom others." After this, thev words all assented, and said, " Let a proved that animals, noble as well as: conclusion be made from them;" and ignoble, such as the beasts of the earth, this was made: " Man is a receptacle the fowls of the air, the reptiles, s,he of God, and a receptacle of God is an fishes, and the little worms which are image of God; and because God is called insects, are born into all tf', Love itself and Wisdom itself, man is a sciences of the loves of their life, as receptacle of them; and a receptacle into all things concerning nourishment, becomes an image of God according into all things concerning habitation, as it receives; and man is also a like- into all things concerning the love of ness of God from this, that he sensibly the sex and prolification, and into all perceives in himself that those things things concerning the education of which are from God, are in him as his; their young. These things they conbut still so much of that likeness is an firmed by the wonderful things which image of God, as acknowledges that they recalled to remembrance, from love and wisdom, or good and truth, what they had seen, heard and read are not in him his, and thence nei- in the natural world, in which they ther from him, but only in God, and once lived, and in which there are not thence from God." After this, they representative, but real beasts. After took up the next object of investigation, the truth of' the proposition was thus "WHY MAN IS NOT BORN INTO THE established, they applied their minds SCIENCE OF ANY LOVE, WHEN YET to investigate and discover the causes BEASTS AND'BIRDS,. NOBLE AS WELL by means of which they might unfold AS IGNOBLE, ARE BORN INTO THE SCI- and lay open this mystery; and they al: ENCES OF ALL THEIR LOVES." First said that those things could not but they confirmed the truth of the propo- exist from the Divine Wisdom, that sition from various things; as, con- man may be man, and beast may be cerning man, that he is born into no beast; and that thus the imperfection science, not even into the science of of man's nativity is his perfection, anc conjugial love; and they inquired and the perfection of a beast's nativity is its heard from examiners, that an infant imperfection. does not even know the breast of its Then those on the NORTH begaL mother, from any innate science, but first to open their minds, and said, that it learns this by being applied to that " Man was born without sciences, it by its mother or nurse; and that it that lie might be able to receive thenr only knows how to suck, and that it all; but, if he were born into sciences, derives this from continual suction in he would not be able to receive any, ex the mother's womb; and that, after- cept those into which he was born, and wards, it does not know how to walk, then he would not be able to appropri nor to articulate sound into any human ate any to himself;" which they illus Concerning the Essence of God. 43 trated by this comparison: "Man, at standing, or affection and thought; yea. first, is born like ground in which no no more than essence and form; wilereseeds have been sown, but wl..ch fore, as man receives science from othcan yet receive all, and bring them ers, love adjoins itself to it, as its comforth, and cause them to bear fruit; panion. The universal love, which but a beast is like ground already adjoins itself, is the love of knowing, sown, and covered over with grass and and afterwards of understanding and herbs, which receives no other seeds becoming wise; and these loves are in than those which have been sown; and, man only, and not in beasts, and they if others should be sown, they would be flow in from God. We agree with our suffocated. Thence it is, that man is companions from the West, that mail is many years in coming to his growth, not born into any love, and thence noi during which lie may be cultivated like into any science; but that he is only the ground, and produce grain of born into an inclination to love, and every kind, flowers and trees; but a thence into a faculty to receive scibeast comes to its growth in a few ences, not from himself, but from othyears, during which it can be cultivat- ers, that is, through others: it is said, ed for no other things than those through others, because neither did which are born with it." Afterwards, those receive any thing from themselves, those on the WEST spoke, and said, but originally from God. We agree that "Man is not born science, like also with our companions towards tl e a beast, but that he is born a facul- North, that man, at first, is born lit.e ty, and an inclination; a faculty to ground, in which not any seeds haope know, and an inclination to love; and been sown, but in which all seeds, as that he is born a faculty, not only for well noble as ignoble, may be sowIn loving those things which are of self thence it is, that man was called man and the world, but also those which are from the ground, and Adam from of God and heaven; consequently, that Adama, which is the ground. To man is born an organ, which scarcely this we add, that beasts are born into lives by the external senses, except ob- natural loves, and thence into the sciscurely, but by no internal senses, to ences corresponding to them; but still the intent, that he may, by degrees, from the sciences they do not derive live, and become a man; first, a natural any knowledge, nor thought, nor intelman; afterwards, a rational man; and, ligence, nor wisdom., but that they are lastly, a spiritual man; which would led to them from their loves, almost in not be the case, if he were born into the same manner as blind men are led sciences and loves, as beasts are; for through the streets by dogs; for, as to the sciences and affections of love, the understanding, they are blind; or which are born with one, limit that rather like persons walking in sleep, progression; but mere faculties and in- who do what they do from a blind sciclinations, born with one, limit nothing; ence, while the understanding is fast wherefore, man may be perfected in sci- asleep." Lastly, those on the EAST ence, intelligence and wisdom, to eter- spoke, and said, " We consent to those nity." Those on the SOUTH took up things which our brethren have spoken, the subject, and declared their opinion, that man knows nothing from himself, saying, that " It is impossible for man but from others, and through others, to derive any science from himself, but that he may know and acknowledge he may derive it from others, since no that all science, intelligence and wisscience was born with him; and be- dom are from God, and that man cause he cannot derive any science could not otherwise be born and begotfrom himself, neither can he any love, ten of God, and become an image and since, where there is no science, there likeness of Him; for he becomes an is no love; science and love are insep- image of God, by acknowledging and arable companions; they can no more believing, that all the good of love and be separated, than the will and under- charity, and all the truth of wisdom and 14 Concerning God the Creator. faith, vere received, and are received, its fruit, the gooG of life; thence, by the by hiin from God, and nothing from tree of life, is signified man living from himself; and he is a likeness of God, in God; and because love and wisdom that he sensibly perceives those things and charity and faith, or good ano in himself, as if from himself; and he truth, make the life of God in man, by sensibly perceives this, because he is the tree of life is signified the man in not born into sciences, but receives whom those things are from God, and them; and what he receives, appears to who has thence eternal life.'Similar him as from himself. To perceive things are signifi:d by the tree of life, thus, is given to man by God, that he from which it will be given to eat, Rev. may be a man, and not a beast; since ii. 7, xxii. 2, 14. By the tree of the by this, that he wills, thinks, loves, knowledge of good and evil, is signified knows, understands, and is wise, as man believing that he lives fiom himfrom himself, he receives sciences, and self, and not from God; thus, that love exalts them into intelligence, and by and wisdom, charity and faith, that their uses into wisdom; thus God con- is, good and truth, are in man, his, joins man to himself, and man conjoins and not God's; believing this, because himself to God. These things could he thinks, and wills, and speaks, and not have been effected, unless it had acts, in all likeness and appearance, as been provided by God, that man should from himself; and because man thence be born in total ignorance." After persuades himself that he is a God, this declaration, all desired that a con- therefore the serpent said, God doth elusion should be made from the things know, that, in the day when ye shall canvassed; and this was made: " That eat of the fruit of that tree, your eyes man is born into no science, in order that will be opened, and ye will be as God, he may be able to come into them all, knowing good and evil, Gen. iii. 5. and advance to intelligence,and through By eating from those trees is signified this to wisdom; and that man is born reception and appropriation; by eating into no love, in order that he may be from the tree of life, the reception of able to come into all, by applications eternal life; by eating from the tree of the sciences from intelligence, and of the knowledge of good and evil, the into love to God through love towards reception of damnation. By the serthe neighbor, and thus to be conjoined pent is meant the devil, as to the love to God, and by that means to become a of self, and the pride of one's own inman, and to live to eternity." telligence; and that love is the posAfter this, they took the paper, and sessor of that tree, and the men who read the third object of investigation, are in pride from that love, are those which was, WHAT DOES THE TREE OF trees. They are, therefore, in an LIFE SIGNIFY; WHAT THE TREE OF enormous error, who believe that THE KNOWLEDGE OF GOOD AND EVIL; Adam was wise, or did good from himAND WHAT THE EATING FROM THEM? self, and that this was his state of inAnd they all requested, that those who tegrity; when, yet, Adam himself were from the East would unfold this on account of that belief, was cursmystery, because itis of deeper under- ed; for this is signified by eating of standing, and because those who are the tree of the knowledge of good and from the East are in flammeous light, evil; wherefore, he then fell from the that is, in the wisdom of love; and this state of integrity which he had from wisdom is meant by the garden of this, that he believed that he was wise Eden, in which those two trees were and did good from God, and not at placed. And they answered, "We all from himself; for this is meant by will speak; but, because man does not eating from the tree of life. The Lord take any firom himself, but from God, alone, when He was in the world, was we will speak from Him, but still Jrom wise from Himself, and did good from ourselves, as from ourselves." And then Himself, because the Divine Itself, th6y said, "A tree signifies man, and from nativity, was in Him, and was Concerning the Omnipotence of God. 45 his; wheretore also by his own pow- if lhe ascribes all the good of love, an6 er, He became a Redeemer and Sa- all the truth of wisdom, to God, he be. vior." From all these things, they comes a living man; but if he ascribes made this conclusion; that "By the them to himself, he becomes a dead tree of life, and by the tree of the man." This they wrote on a new paknowledge of good and evil, and by per, and laid it upon the table; and lo, eating from them, is meant, that the suddenly the angels came in a bright life of man is God in him, and that cloud, and carried the paper away into then he has heaven and eternal life, heaven; and, after it was read there, and that the death of man is the per- those who sat upon the seats heard suasion and belief that the life of man thence the words, " Well, well, wrell." is not God, but himself, whence he has And immediately there appeared one hell and eternal death, which is damna- thence, as it were flying, who had, as tion." it were, two wings about the feet, and After this, they looked at the paper two about the temples, bringing the which was left by the angels upon the prizes, which were robes, caps, and table, and saw written underneath, wreaths of laurel; and he alighted, JOIN THOSE THREE TOGETHER INTO ONE and gave to those towards the North, SENTENCE; and then they collected robes of an opaline color; to those them, and saw that those three cohered towards the West, robes of a scarlet in one series, and that that series or color; to those towards the South, sentence is this; that " Man was cre- caps, whose borders were adorned with ated, that he might receive love and bands of gold and pearls, and the el(. wisdom from God, and yet in all like- vations of the left side with diamlonds, ness as from himself, and this for the cut in the form of flowers: but to tho me sakeof reception and conjunction; and towards the East he gave wreaths that, therefore, man is not born into of laurel in which were rubies and any love, nor into any science, nor sapphires. And they all, decorated even into any power of loving and be- with these rewards, left the school coming wise from himself; wherefore, of wisdom, and went home with joy.CONCERNING THE OMNIPOTENCE, OMNISCIENCE AND OMNIPRESENCE OF GOD. 49. WE have treated of THE DIVINE nipotence, omniscience and omnipresALOVE AND THE DIVINE WISDOi'I, and ence appertain to the Divine Essence. shown that these two are the DIVINE But because those three universal predESSENCE: it follows now to treat of the icables of the Divine Essence have Omnipotence, Omniscience and Om- not hitherto been understood, because nipresence of God, because these their progression, according to their three proceed from the Divine Love own ways, which are the laws of order, and the Divine Wisdom, scarcely oth- was unknown, it is proper to exhibit erwise than the power and presence of them here by distinct articles, which the sun in this world, and in all and will,be, I. That Omnipotence, Omnisevery part of it, by means of light and cience and Omnipresence are of the heat. The heat also from the sun of the Divine T/Visdomfrom the Divine Love. spiritual world, in the midst of which II. That the Omnipotence, Omnnis. is Jehovah God, in its essence, is Di- cience and Omnipresence of God can vine Love, and the light thence is Di- not be known, unless it be known what vine Wisdom; whence it is manifest, Order is, and unless these properties of that as infinity, immensity and eterni- it be known, that God is Order, ana ty appertain to the Divine Esse, so om- that, at the creation. He introduced Or. 46 Concerning God the Creator. der into the universe, and into all and t.ere was nothing made that was made every part of it. III. That the Om- In Him was life, and the life was the nipotence of God in the universe, and light of men; and the world was made in all and every part of it, proceeds by Him; and the TVord became flesh, and operates according to the laws of i. 1, 3, 4, 10, 14. By the WTord there, his Order. IV. That God is omnis- is meant the Divine Truth, or, what cient, that is, perceives, sees and knows amounts to the same, the Divine Wis. all and every thing, even to the most dom; wherefore it is also called life minute, which is done according to Or- and light; and life and light are no der; and thence also whatever is done other than wisdom. contrary to Order. V. That God is 51. Since, in the Word, justice is omnipresent from the frsts to the lasts predicated of the Divine Love,, and of his Order. VI. That man was judgment of the Divine Wisdom, created aform of Divine Order. VII. therefore some passages shall be adThat man is so far in power against duced to prove, that the government of the evil and the false from the Divine God is effected in the world by means Omnipotence, and that he is sofar in of those two; which passages arewisdom concerning the good and the JEHOVAH, JUSTICE and JUDGMENT are true from the Divine Omniscience, and the support of thy throne, Psalm lxxxix. that he is so far in God from the Di- 15. Let him who glorieth, glory in vine Omnipresence, as he lives accord- this, that JEHOVAIi doeth JUDGMENT ing to Divine Order. But these arti- and JUSTICE in the earth, Jerem. ix. cles are to be explained one by one. 23. Let JEHOVAH be exalted, because 50. I. THAT OMNIPOTENCE, OMNIS- He hath filled the earth with JUDGMENT CIENCE AND OMNIPRESENCE ARE OF and JusTICE, Isaiah xxxiii. 5. JUDGTHE DIVINE WISDOM FROM THE DI- MENT shallyJow as water, and JUSTICE VINE LOVE. as a mighty torrent, Amos v. 24. JEThat omnipotence, omniscience HOVAH, thy JUSTICE is as the nmounand omnipresence are of the Divine tains of God, thy JUDGMENTS are as a Wisdom from the Divine Love, is an great abyss, Psalm xxxvi. 7. JEHOarcanum from heaven, which has not VAH will bring forth his JUSTICE as the hitherto shone in the understanding of light, and his JUDGMENT as the noonany one; because no one has yet known day, Psalm xxxvii. 6. JEHOVAH will vwhat love is in its essence, nor what judge his people in JUSTICE, and his wisdom thence is in its essence, and still miserable ones in JUDGMENT, Psalm less concerning the influx of one into lxxii. 2. TWVen I shall have learned the other, which is, that love, with all the JUDGMENTS of thy JUSTICE, Psalm and every thing of it, flows into wis- cxix. 7, 164. Iwill betroth thee unto dom, and resides in it, as a king in Me in JUSTICE and JUDGMENT, Hosea his kingdom, or as a master in his ii. 19. Zion shall be redeemed in Jushouse, and relinquishes all the govern- TICE, and her converts in JUDGMENT, ment of justice to judgment; and be- Isaiah i. 27. He shall sit upon the cause justice is of love, and judgment throne of David, and upon his king. is of wisdom, he relinquishes all the dom, to establish it in JUDGMENT ania government of loveto his wisdom; but JUSTICE, Isaiah ix. 7. I will raise this arcanum will receive additional unto David a righteous branch, who light in what follows: in the mean shall reign as king, and shall lo JUDGtime, let it serve for a canon. That MENT and JUSTICE in the earth, Jerem. God is omnipotent, omniscient, and xxiii. 5; xxxiii. 15: andin other places omnipresent, by means of the wisdom it is said, that they ought to do Jus. of his love, is also meant by these TICE and JUDGMENT, as in Isaiah i. 21 words in John; In the beginning was v. 16; lviii. 2; Jerem. iv. 1: ixii. 3, the TVord, and the Word was with God, 13, 15; Ezekiel xviii. 5; xxxiii. 14, and the IVord was God. All things 16, 19; Amos vi. 12; Mich. vii. 9: were made by Hrim, and without Him Deut. xxxiii. 21; John xvi. 8, 10. II Concerning the Omnipotence of Goea. 47 52. 1I. rHAT THE OMNIPOTENCE, God is Order itself, and that, from HlimONMNISCIENCE AND OMNIPRESENCE OF self, lHe introduced order into the uniGoD CANNOT BE KNOWN, UNLESS IT verse, and also into all and every part BE KNOWN I HAT ORDER IS, AND UN- of it, and that He introduced the mos LESS THESE PROPERTIES OF IT BE perfect order, because all things whvthc KNOWN, THAT GOD IS ORDER, AND He created were good, as it is read in THAT, AT THE CREATION, HE INTRO- the book of Creation. It will be deDUCED ORDER INTO THE UNIVERSE, monstrated in its proper place, that AND INTO ALL AND EVERY PART OF evils began to exist at the same tinme IT. with hell, thus after creation. But How many and how great absurdi- now to such things as more readily enties have crept into the minds of men, ter, more clearly enlighten, and more and thence, through the heads of in- gently affect, the understanding. novators, into the church, in conse- 54. But what the order is, in which quence of their not understanding the the universe was created, cannot'be Order in which God created the uni- fully explained but by many pages: verse, and all and every part of it, will some sketch of it will be exhibited in be evident from the bare mention of the following Lemma concerning crethem in the following pages. But ation. It is to be held, that all here we will first explain Order, by a things in the universe were created in general definition of it. Order is the their orders, so that they may subsist quality of the disposition, determi- each one by itself, and that from the nation and activity of the parts, sub- beginning they were so created, that stances or entities which make the form, they may conjoin themselves with the whence is the state, whose perfection universal order, tothe intent, that each 2wisdom fromt its love produces, or particular order may subsist in the uniwhose imperfection the insanity of versal, and thus make one. But to reason froem cupidity forges. In refer to some examples: Man is creatthis definition, substance, form and ed according to his order, and also state are mentioned; and by substance, every particular part of him, accordwe at the same time mean form, be- ing to its order; as the head and the cause every substance is a form, and body, each according to its order; the the quality of the form is its state, the heart, the lungs, the liver, the pancreas, perfection or imperfection of which re- the stomach, according to their orders; sults from order. But these things, every organ of motion, which is called because they are metaphysical, cannot a muscle, according to its order; and but be in darkness; but this will be every organ of sense, as the eye, the ear, dispersed in what follows by applica- the tongue, each respectively, according tions to examples, which will illustrate to its order; nay, there is not the smallthe subject. est artery or fibril there, which is not ac53. That God is Order, is because cording to its order; and yet these inHe is Substanceitself and Form itself; numerable parts conjoin themselves Substance, because all things which with the whole, and so insert themsubsist, existed and exist from Him; selves in it, that they together make Form, because every quality of sub- one. The case is similar with other stances arose and arises from Him: things, the bare mention of which is quality is derived from no other source sufficient for illustration;' every beast than from form. Now, because God is of the earth, every bird of the air, evethe very, the only, and the first Sub- ry fish of the sea, every reptile, nay, stance and Form, and, at the same time, every worm, even to the moth, is creatthe very and the only Love, and the very ed accoirding to its order; in like manand the only Wisdom, and becausewis- ner, every tree, every grove, every dom from love makes form, and the shrub, and every herb, according to its state and quality of this is according order; and moreover every stone and to the order therein. it follows that every mineral, even to every particle 48 Concerning God the Creator. of the dust of the earth, is according the sphere of the extension of good, to its order. which is infinite; for this sphere, from 55. Who does not see, that there is the inmost, fills the universe and all not an empire, kingdom, dukedom, re- and every thing there; and, from the public, state, or family, which is not inmost, governs those things which are established by laws, which make the without, as far as they conjoin themorder, and thus the form, of its govern- selves according to their orders; and if Inent? In each of them, the laws of they do not conjoin themselves, still it justice are in the highest place, politi- sustains them, and with all effort labors cal laws in the second, and economi- to bring them into order, according to cal laws in the third: if these are corn- the universal order in which God is pared with man, the laws of justice in his omnipotence; and if this is not make his head, political laws his body, effected, they are cast out from Him. and econonlical laws his dress; where- where, nevertheless, He sustains them fore also these, like the dress, may be from the inmost. From this it is evichanged. But as to what concerns dent, that the Divine Omnipotence the order, according to which the can by no means go out from itself to church is established by God, it is this; the contact of any thing evil, nor prothat God is in all and every part of it; mote it from itself, for evil turns itself and the neighbor is he towards whom away; thence it is, that evil is entirely order is to be exercised. The laws of separated from Him, and cast into hell, that order are as many as there are between which and heaven, where He truths in the Word; the laws which is, there is a great gulf. From these relate to God will make its head, the few things it may be seen how delirilaws which relate to the neighbor will ous they are, who think, and more so make its body, and the ceremonies who believe, and still more so who wrill make the dress; for unless these teach, that God can condemn any one, hold the others together, in their order, curse any one, cast any one into hell, it would be as if the body were strip- predestinate the soul of any one to ped naked, and exposed to the heat in eternal death, avenge injuries, be ansumlmer, and to the cold in winter; or gry, or punish. He cannot even turn as if the walls and roof should be re- away his face from any one, or look at moved from a temple, and thus the him with a stern countenance; these sacred asylum, the altar, and the pul- and similar things are contrary to his pit, should stand without protection, essence, and what is contrary to this, exposed to various violences. is contrary to Himself. 56. III. THAT THE OINIPOTENCE 57. It is, at this day, a prevailing OF GOD, AS WELL IN THE UNIVERSE opinion, that the omnipotence of God 4S IN ALL AND EVERY PART OF IT, is like the absolute power of a king in PROCEEDS AND OPERATES ACCORDING the world, who can at his pleasure do TO0 THE LAWS OF HIS ORDER. whatever he twills, absolve and condemn God is omnipotent, because He has whom he pleases, make the guilty inall power from Himself, and all others nocent, declare the faithless faithful, from Him. His power and will are one; exalt the unworthy and undeserving and because He wills nothing but what above the worthy and deserving; nay, is good, therefore He can do nothing that he can, under any pretext, deprive but what is good. In the spiritual his subjects of their goods, and senworld, no one can do any thing con- tence them to death; besides other trary to his own will; this they derive similar things. From this infatuated there from God, whose power and will opinion, faith and doctrine, concerning are one. God also is Good itself; where- the divine omnipotence, as many falsifobre, whilst He does good, He is in ties, fallacies and chimeras have flowed Himself, and He cannot go out of Him- into the church, as there are changes, self. Thence it appears, that his om- articulations, and generations of faith nipotence proceeds and operates within therein; and as many more may yet Concerning the Omnipotence of God. 49 fow in, as would equal the number of would it not be possible, nay, easy, for pitchers which might be filled with God to elevate all hell into heaven, and water from a large lake, or of serpents to convert devils and satans into angels, which creep out of their holes, and re- and to purify every sinner upon earth gale on a sunny day in the desert of in a moment from his sins, to renew, Arabia. What need is there of more sanctify and regenerate him, and from than two words, omnipotence and a child of wrath to make a child of faith; and then to spread before the grace, that is, to justify him; which vulgar conjectures, fables and trifles, would be done merely by the applicasuch as fall into the senses of the body? tion and imputation of the righteousFor reason is utterly banished, and ness of his Son? But God by his when reason is banished, in what does omnipotence cannot do this, because it the thought of man excel that of a is contrary to the laws of his order in bird that flies over his head; or what the universe, and at the same time is the spirituality, which man has above contrary to the laws of order prescribthe beasts, but something like the ed to every man, which are, that they stench in the dens of beasts, which is should conjoin themselves by a mutual agreeable to the wild beasts, but not to inclination; that it is so, will be seen man, unless he be like them? If the in the sequel of this work. From that extension of the divine omnipotence infatuated opinion and faith concernwere to do evil as well as good, what ing the omnipotence of God, it woull would be the distinction between God result, that God could convert every and the devil? Would it be any other man-goat into a man-sheep, and, of his than that between two monarchs, one good pleasure, remove him from his of whom is a king, and at the same left to his right side; also, that He time a tyrant, and the other a tyrant, could change the spirits of the dragon whose power is restrained, whence he into the angels of Michael, and that is not to be called a king; or that be- He could give to a man, whose under. tween two shepherds, one of whom is standing is like that of a mole, tht permitted to act the part of a sheep, sight of an eagle; in a word, from a and also of a leopard; and the other is man-owl, make a man-dove. These not permitted to do so? Who may not things God cannot do, because they know that good and evil are opposites, are contrary to the laws of his own and that if God, from his omnipotence, order, although He continually wills could will the one and the other, and, and endeavors to effect them. If liHe from willing, could do them, He could could have done such things, He would do nothing at all? Thus He would have not have permitted Adam to obey the no power, much less omnipotence. serpent, and take fruit from the tree of This would be as if two wheels, in a the knowledge of good and evil, and contrary motion, should mutually act put it to his mouth; if He could have against each other, from which re-ac- done it, He would not have permitted tion, both wheels would stop anad be Cain to kill his brother, David to numentirely at rest; or like a ship in a ber the people, Solomon to build temtorrent driving it contrary to its course, ples to idols, and the kings of Judah which, unless it rest at anchor, would and Israel to profane the temple, as be carried away and lost; or like a they so often did; nay, if He could man who has two wills opposed to each have done it, He would have saved other, one of which must necessarily the whole human race, without excepbe at rest, while the other acts; but if tion, through the redemption of his both should act at the same time, de- Son, and would have extirpated all lirium or giddiness would seize his hell. The ancient gentiles ascribed mind. such omnipotence to their gods and 58. If the omnipotence of God were, goddesses, whence arose their fabulous according to the faith at this day, abso- stories, as concerning Deucalion and lutte for doing evil as well as good, Pyrrha, that the stones thrown behind 7 .50 Concerning God the Crealto. them became men and women; con- from all the several parts; for the seve. cerning Apollo, that he changed Daph- ral parts, taken together, are called a ne into a laurel; concerning Diana, universal, as the particulars are called a that she changed a hunter into a stag; general; and a universal, together with and that another of their gods turned all its several parts, is a work cohering the virgins of Parnassus into magpies. as one, so that one part cannot be touchThere is, at this day, a similar belief ed and affected, without communicatconcerning the divine omnipotence, ing tothe rest some sensible perception whence so many fanatical, and thence of it. It is from this quality of order heretical opinions, have been'introduc- in the universe, that there is something ed into the world, in every country similar in all created things in the uniwhere there is any religion. verse; but this will be illustrated by 59. IV. THAT GOD IS OMNISCIENT, comparisons taken from visible things. THAT IS, PERCEIVES, SEES AND KNOWS In the whole man, there are general ALL AND EVERY THING, EVEN TO THE things and particular things, and the MOST MINUTE, WHICHI IS DONE ACCORD- general include the particular therein, ING TO ORDER, AND. THENCE ALSO and unite themselves together by such WHAT IS DONE CONTRARY TO ORDER. a connection, that one depends upon That God is omniscient, that is, another: this is done by this, that there perceives, sees and knows all things, is a general covering about every memis, because he is Wisdom itself, and ber there, and that this insinuates itself Light itself; and Wisdom itself per- into every part therein, so that they ceives all things, and Light itself sees make one in every office and use. For all things. That God is Wisdom itself, example, the covering of every muscle was shown above; that He is'Light enters into every moving fibre, and itself, is because He is the sun of the from itself clothes them; in like manangelic heaven, which enlightens the ner, the coverings of the liver, the understandings of all angels and all pancreas and the spleen, enter into all men; for, as the eye is enlightened by the particular parts which are within; the light of the natural sun, so the un- in like manner the covering of the derstanding is enlightened by the light lungs, which is called the pleura, into of the spiritual sun; nor is it only en- the interior parts of the lungs; and in lightened, but it is also filled with in- like manner the pericardium, into all telligence, according to the love of and every part of the. heart; and, genreceiving it, since this light, in its erally, the peritonaeum, by anastomoessence, is wisdom; wherefore in David ses, with the coverings of all the visceit is said, that God dwelleth in light ra; in like manner the meninges of the inaccessible; and in the Revelation, brain; these, by threads emitted from!hat, in the New Jerusalem, they have them, enter into all the glands below no need of a candle, because the Lord them and, through these, into all the God enlighteneth them; and in John, fibres, and, through these, into all parts that the Word which was in the begin- of the body; thence it is, that the head, ning with God, and was God, is the from the brains, governs all and every light, which enlighteneth every man that thing subject to itself. These things cometh into the world. By the Word are adduced, merely for the purpose is meant the Divine Wisdom. Thence that;, from visible things, some idea it is, that the angels, as far as they are may be formed, how God perceives, in wisdom, are so far in the brightness sees and knows all things, even to the O-f light; and thence also it is, that in most minute, which are done according the Word, where light is mentioned, to order. wisdom is meant. 61. That God, from those things 60. That God perceives, sees and which are according to order, perceive-, knows all things, even to the most sees and knows all and every thing, minute, which are done according to even to the most minute, which is done order, is, because order is universal contrary to order, is, bezause God does Concerrning the Omansctence of God. 51 not hold man in evil, but withholds him time of night, with lanterns in their from evil; thus he does not lead him, lands, and see nothing but the nearest but strives with him. From that per- objects, and the forms of these indispetual striving, struggling, resistance, tinctly, and their colors confusedly. repugnance, and reaction of the evil A man who is in some light of truth, and the false, against his good and and yet in evil of life, while he is in truth, thus against Himself, He per- the delight of his love of evil, does not ceives both their quantity and qual- at first see truths, otherwise than as a ity. This follows from the omnipresence bat sees linen, hanging in a garden, to of' God, in all and every part of his which it flies, as to its place of refuge; order, and, at the same time, from his and afterwards he becomes as a bird perfect knowledge of all and every of night, and at length as an owl; and thing there; comparatively, as he who then he becomes like a chimney-sweephas an ear for music and harmony, er, sticking close to a black chimney, accurately notices every discordant who, when he raises his eyes upwards, and unharmonious sound, as soon as sees the sky beyond the smoke, and it enters; in like manner, he whose when he looks downwards, he sees the senses are in their delight, readily per- fire from which the smoke arises. ceives what is undelightful; or, as the 62. It is to be observed, that the eye, which is looking at a beautiful ob- perception of opposites differs from the ject, sees it distinctly while any thing perception of relatives; for opposites ugly is at the side of it; wherefore it are without, and contrary to those things is customary for painters to place an which are within; for an opposite begins ugly face at the side of a handsome to be, when one thing entirely ceases to one. It is similar with the good and be any thing, and another thing rises the true, while they strive against the up with the effort of counteracting the evil and the false; for they are distinct- former, as a wheel which acts against ly perceived from their opposites; for a wheel, or a stream against a stream; every one, who is in good, can perceive but relatives have respect to the dispowhat is evil; and he who is in truth, sition of many and various things in can see what is false; the cause is, convenient and agreeable order, as of because good is in the heat of heaven, precious stones of divers colors in the and truth in its light; but evil is in stomacher of a queen, or of different the cold of hell, and the false in its colored flowers in an ornamental gardarkness; which may be illustrated by land. There are, therefore, relatives this, that the angels of heaven can see in each opposite, in the good as well whatever is done in hell, and what as in the evil, and in the true as well monsters are there; but, on the other as in the false; thus in heaven as well hand, the spirits of hell cannot see any as in hell; but the relatives in hell are thing at all that is done in heaven, and all opposite to the relatives in heaven. not even the angels, any more than a Now, because God perceives and sees, blind man, or more than an eye looking and thence knows, all the relatives in into the naked air, or ether. Those heaven, from the order in which He is, whose understandings are in the light and thence perceives, sees and knows of wisdom, are like those who, at all the opposite relatives in hell, as it noon-day, stand upon a mountain, and follows from what was said above, it is see clearly all things that are below; and manifest that God is omniscient in hell those who are in still superior light, as well as in heaven, and likewise are, comparatively,, like those who, among men in the world; thus that through telescopes, see the objects He perceives, sees and knows their around and below them, as if they were evils and falses, from the good and the present; but those who are in the in- true, in which He is, and whi-h, in fatuated light of hell, from the confir- their essence, are Himself; for it is mation of falsities, are like those who read, If I ascend into heaven, Thoue stand upon the same mountain, in the art there; if I lay me down in Abell, be 52 Concerning God the Creator. hold Thou art there, Psalm cxxxix. 8; and also to those who are in the planets and in another place, If they dig in other systems, out of this solar sys through into hell, thence shall my hand tem. By virtue of this presence, not take them, Amos ix. 2, 3. of place, but of the appearance of place, 63. V. T1AT GOD IS OMNIPRESENT, 1 have conversed with apostles, deceas. FROM THE FIRSTS TO THE LASTS OF ed popes, emperors and kings; with IS ORDER. the founders of the present church, That God is omnipresent, from the Luther, Calvin and Melancthon; and firsts to the lasts of his order, is by with others from distant countries. means of the heat and light of the sun Since such is the presence of angels of the spiritual world, in the midst of and spirits, what limits can be set to which He is: by means of this sun, the Divine presence in the universe. order was made, and from it He sends which is infinite! The reason thai forth heat and light, which pervade the angels and spirits have such presence, universe, from the firsts to the lasts of is, because every affection of love, and it, and produce the life of men and thence every thought of the underevery animal, and also the vegetative standing, is in space without space, soul in every germ upon the earth; and in time without time; for any one and those two flow into all and every can think of a brother, relation or thing, and cause every thing to live friend in the Indies, and then have him, and grow, according to the order im- as it were, present to him; in like manpressed upon them at the creation; and ner, he may be affected with their love by because God is not extended, and yet recollection. By these things, becaus;e fills all the extenses of the universe, they are familiar to every one, the diHe is omnipresent. That God is in vine omnipresence may, in some deall space without space, and in all time gree, be illustrated; and also by human without time, and that thence the uni- thoughts, as, when any one recalls to verse, as to essence and order, is the his remembrance what he has seen fullness of God, has been elsewhere upon a journey in various places, he is, shown; and because it is so, by omni- as it were, present at those places. presence He perceives all things; by Nay, the sight of the body emulates that omniscience He provides all things; same presence; the eye does not perand by omnipotence He operates all ceive distances, except by intermediate things; whence it is manifest, that objects, which, as it were, measure omnipresence, omniscience and omnip- them. The sun itself would be near otence make one, or that one supposes the eye, nay, in the eye, unless inanother, and thus that they cannot be termediate objects discovered that it is separated. so distant: that it is so, writers on op. 64. The divine omnipresence may tics have also observed in their books be illustrated by the wonderful presence Such presence has each sight of man, of angels and spirits in the spiritual both intellectual and corporeal, because world. In this world, because there is his spirit sees through his eyes; but no space, but only an appearance of no beast has similar presence, because space, an angel or a spirit may, in a. they have not any spiritual sight. moment, become present to another, From these things, it is evident, that provided he comes into a similar affec- God is omnipresent, from the firsts to tion of love, and thence thought, for the lasts of his order: that He is also these two make the appearance of omnipresent in hell, was shown in the space. That such is the presence of preceding article. all there, was manifest to me from this, 65. VI. TIAT MAN WAS CREATED that I could see Africans and Indians A FORM OF DIVINE ORDER. there very near me, although they are That man was created a form of so many miles distant upon earth; nay, divine order, is because he was crethat I could become present to those ated an image and likeness of God, who are in other planets of this system, and because God is Order itself, he was Concerning thtl Omntpotence J'f God. 5Gd created an image and likeness of or- the affections, and thence the thoughts, dler. There are two things from which in every man, are various and manifold, order exists, and by which it subsists- and some of them represent the affecDivine Love and Divine Wisdom; and tion of one animal, and some of another; man was created a receptacle of them; therefore, images of their affections wherefore, also, he was created in the are thus exhibited. But more will be order according to which those two seen concerning these things in the act in the universe, and principally following member concerning Creaaccording to which they act in the an- tion. From these things also appears gelic heaven; thence all that heaven the truth, that the end of creation was is, in the greatest effigy, a form of divine an angelic heaven from the human order; and that heaven is, in the sight race; consequently man, in whom of God, as one man; and, also, there God may dwell as in his receptacle; is a plenary' correspondence between thence is the reason why man was crethat heaven and man; for there is not ated a form of divine order. any society in heaven, which does not 67. God, before the creation, was correspond to some member, viscus or Love itself and Wisdom itself, and organ in man. Wherefore it is said these two in the effort of doing uses; in heaven, that this society is either in for love and wisdom, without use, are the province of the liver, or the pan- only volatile things of reason, and they creas, or the spleen, or the stomach, or also fly away, unless they apply themthe eye, or the ear, or the tongue, &c.; selves to use. The two former also, the angels themselves also know in separate from the third, are like birds what jurisdiction of any part of man which are flying over a great ocean, they dwell. That it is so, has been and at length, being wearied with flygiven me to know to the life. I have ing, they fall down, and are drowned. seen a society, consisting of several Thence it is evident, that the universe thousands of angels, as one man; was created by God, that uses might whence it was manifest, that heaven, exist; wherefore also the universe in the complex, is an image of God, may be called a theatre of uses; and and an image of God is a form of di- because man was the principal end of vine order. creation, it follows, that all and every 66. It is to be observed, that all thing was created for the sake of man thiings which proceed from the sun of and thence that all and every thing of thLe spiritual world, in the midst of order was brought together into him, Wrhich is Jehovah God, have some re- and concentrated in him, that God semblance to man, and that thence, might do primary uses through him. whatsoever things exist in that world,. Love and wisdom, without their third, conspire to the human form, and, in which is use, may be compared to the their inmost, they exhibit it; whence heat and light of the sun, which, unall the objects, which are presented to less they operated upon men, animals the eyes there, are representatives of and vegetables, would be empty things; man. There appear there animals of but they become real, by influx into every kind, and they are likenesses of them, and operation in them. There the affections of the love, and thence are also three things, which follow each of the thoughts, of the angels; and other in order, end, cause and effect; likewise shrubberies, flower-gardens, and it is known, in the learned world, and green fields there; and it is given that the end is not any thing, unless to know what affection this and that it have respect to the efficient cause, object represents; and, what is won- and that the end and this cause are derful, when their inmost sight is open- not any thing, unless the effect be ed, they know their own image in those produced; the end and the cause may, things; and this is the case, because indeed, be abstractly contemplated in every man there is his own love, and the mind, but still for the sake of some thence his own thought; and because effect, which the end intends and the 54 Concerning' God the Creator. cause procures. It is similar with tence, and from this, protection against love, wisdom and use; and use is what hell; and, moreover, unless man, on.ove intends and produces by the cause; his part, fights with the evil in himself and when the use is produced, love (for this together with that is of order), and wisdom really exist, and make for he cannot but be immersed and overthemselves a habitation and abode in whelmed in hell, and there be driven it, and rest, as it were, in their own about by evils, one after another, as a house. It is similar with the man in boat on the sea is driven about by temwhom are the. love and wisdom of God, pests. while he is doing uses; and that he 69. The reason that man is so far in may do the uses of God, he is created an wisdom, concerning the good and the image and likeness, that is, a form, of true, from the divine omniscience, as he divine order. lives according to divine order, is, be6S. VII. THAT MAN IS SO FAR IN cause all the love of good, and all the POWER AGAINST THE EVIL AND THE wisdom of truth, or all the good of FALSE, FROM THE DIVINE OMNIPO- love, and all the truth of wisdom, are TENCE, AND THAT HE IS SO FAR IN WiIS- from God. That it is so, is also ac)DOM CONCERNING THE GOOD AND THE cording to the confession of all the TRUE,FROM THE DIVINE OMNISCIENCE, churches in the Christian world AND THAT HE IS SO FAR IN GOD FROM whence it follows, that man cannot be THE DIVINE OMNIPRESENCE, AS HE interiorly in any truth of wisdom unLIVES ACCORDING TO DIVINE ORDER. less from God, because God is OmnisThe reason that man is so far in cience, that is, infinite wisdom. The power against the evil and the false, human mind is distinguished into three from the divine omn'potence, as he lives degrees, like the angelic heaven, and &according to divine order, is, because thence it may be elevated to a degree no one can resist evils, and the falses higher and higher, and also it may thence, but God alone; for all evils, and be let down to a degree lower and the falses thence, are from hell; and in lower; but as far as it is elevated to hell they cohere as one, just as all goods, the higher degrees, so far it is elevated and the truths thence, do in heaven; into wisdom, because into the light for, as was said above, the whole heav- of heaven; and this cannot be done, en is, in the sight of God, as one man, except by God; and as far as it is eleand, on the other hand, hell as one vated thither, so far it is a man; and giant, which is a monster; wherefore, as far as it is let down to the lower deto act against one evil and one false grees, so far it is in the infatuated light thence, is to act against that monstrous of hell, and so far it is not a man, but giant, or hell; and this no one can do ~a beast. Man, also, for this reason, but God, because He is omnipotent; stands erect upon his feet, and looks whence it is manifest, that man, un- towards heaven with his face, and can less he goes to the omnipotent God, elevate it to the zenith; but a beast has, from himself, no more power stands upon his feet, in a posture paragainst the evil, and the false thence, allel with the earth, and with his whole than a fish has against the ocean, than countenance looks thither; nor can a flee against a whale, or than a parti- he, without difficulty, raise it up tocle of dust against a falling mountain, wards heaven. The man who elevates and much less than a locust has against his mind to God, and acknowledges an elephant, or a fly against a camel. that all the truth of Wisdom is from And, moreover, man has still less pow- Him, and, at the same time, lives acer againstthe evil, and the false thence, cording to or iler, is like one who stands because he is born in evil, and evil upon a high tower, and sees a populous cannot act against itself. Hence it city below him, and, at the same time, follows, that unless a man lives accord- whatever is done there in the streets; ing to divine order, that is, unless he but the man who confirms in himself acknowledges God and his omnipo- the idea, that all the truth of wisdom Concerning the Omnipotence of God. 55) is from the natural light with him, thus evil as well as good, but that man is from himself, is like one who stays in a not in God, unless he lives according cavern under that tower, and looks, to order; for the Lord says, that H%/ through the holes there, into the same willeth that man should be in Him, and city; he sees nothing but the walls of He in man, John xv. 4. That man one house in that city, and how the is in God, by a life according to order, bricks there cohere. Again, the man is because God is omnipresent in the who derives wisdom from God, is like universe, and in all and every part of a bird flying aloft, which looks about it, in the inmost of those parts, for upon all things that are in the gardens, these are in order; but in those things woods and villages, and flies to those which are contrary to order, which are things which are of use to it; but the such only as are out of the inmost, man who derives such things as are God is omnipresent by a continual of wisdom, from himself, without a struggle with them, and by a continual belief that they are still from God, is effort to bring them back to order: like a hornet, which flies along near wherefore, as far as man allows himthe ground, and when it sees a heap self to be brought back to order, so far of dung, it flies to it, and regales itself God is omnipresent in the whole of with its stench. Every man, as long him; consequently, so far God is in} as he lives in the world, walks in the him and he in God. The absence of midst between heaven and hell, and God from man is no more possible thence is in equilibrium, so that he than the absence of the sun, by means has freedom of will to look upwards to of heat and light, from the earth; the God, or downwards to hell: if he looks objects of the earth, however, are not upwards to God, he acknowledges that affected by the sun's virtue, except so all wisdom is from God, and he, as to far as they receive the light and heat his spirit, is actually with the angels in proceeding from it, as is done in the heaven; but he who looks downwards, time of spring and summer. These as every one does who is in the false'things may be thus applied to the omfrom evil, is, as to his spirit, actually nipresence of God; that man is so far with the devils in hell. in spiritual heat, and, at the same time, 70. That man is so far in God, from in spiritual light, that is, in the good the divine omnipresence, as he lives of love and in the truth of wisdom, as according to order, is because God is he is in order. Spiritual heat and omnipresent, and because where He light, however, are not like natural is, in his order, there He is as in Him- heat and light; for natural heat reself; because He is Order itself, as was cedes from the earth in the time of shown above. Now, because man was winter, and light in the time of night; created a form of divine order, God is and this is the case, because the earth, in him, and, so far as he lives accord- by its rotations about its axis, and its ing to divine order, fully; but if he revolutions about the sun, makes those does not live according to divine order, times. But spiritual beat and light are still God is in him, but in the highest not so; for God, by means of his sun, parts of him, and gives him the power is present with both, and does not unto understand truth and to will good; dergo changes, as the sun of the world that is, He gives him a faculty for un- apparently does. Man himself turns derstanding, and an inclination for himself away, comparatively, as the loving; but as far as man lives contra- earth turns from its sun; and when he ry to order, so far he shuts up the low- turns himself away from the truths of er parts of his mind, or spirit, and wisdom, he is like the earth turned thus prevents God from descending and from its sun in the time of night; and iiii;ng the lower parts of him with his when he turns himself away from the presence; thence God is in him, but goods of love, he is like the earth turnhe not in God. It is a general canon ed from its sun in the time of winter in heaven, that God is in every man, Such is the correspondence between 56 Concerning God the Creator. the effects and uses from the sun of the 1 said,"I. That God is Order itself spiritual world, and the effects and uses II. That HIe created man from order from the sun of the natural world. in order and to order. III. That He created his rational mind according to the order of the whole spiritual 71. To the above shall be added three world, and his body according to the RELATIONS. FIRST. I once heardun- order of the whole natural world; der me, as it were, a roaring of the sea; wherefore man was called, by the an. and I asked, "What is this?" And cients, a little heaven, and a little world some one said to me, that it was a IV. That thence it is a law of order, tumult amongst those who are gathered that man, from his little heaven, or littogether in the lower part of the earth, tle spiritual world, should govern his which is next above hell; and present- little world, or his little natural world, iy the ground, which made a cover- as God, from his great heaven, or spiring over them, opened wide, and lo itual world, governs the great world, or through the opening, there flew out in natural world, in all and every part of flocks, birds of night, which spread it. V. That it is a law of order thence themselves to the left hand; and imme- resulting, that man ought to introduce diately after them, rose up locusts, himself into faith by truths from the which leaped upon the grass of the Word, and into charity by good works, ground, and made a desert wherever and thus to reform and regenerate they came; and a little afterwards, I himself. VI. That it is a law of orheard alternately from those birds of der, that man should purify himself night, as it were a howling, and at the from sins by his own labor and power, side a horrid screaming, as it were from and not stand still in a belief of his spectres in the woods. After this, I inability, and expect that God should saw beautiful birds from heaven, which immediately wipe away his sins. VI1. spread themselves to the right hand: It is also a law of order, that man those birds were remarkable for their should love God with all his soul, and wings as of gold, interspersed with with all his heart, and his neighbor as streaks and spots as of silver, and upon himself, and not wait and expect that the heads of some of them were crests such love should be infused into his in the form of crowns. Whilst I was mind and his heart,imlnediately,by God,,coking and wondering at these things, as bread from the baker is put into his suddenly a spirit raised himself up mouth; besides many similar things." tfrom the lower part of the earth where When the satan had heard these things, that tumult was, who could trans- he replied, with a mild voice, in which form himself into an angel of light; there was inwardly craft, " What and he cried, "Where is he who speaks is it that you say? that man, of his and writes concerning the order, to own power, is to introduce himself which the omnipotent God has tied into order, by obeying its laws? Do himself, in relation to man? We have you not know, that man is not under heard these things below, through the the law, but under grace? that all covering." While he was above that things are given to him freely? and earth, he ran through a paved street, that he cannot take any thing to himand at length came to me, and imme- self, unless it be given him from heavdiately feigned himself an angel of en? and that man, of himself, has no heaven, and speaking in a tone not his more power to act than the statue, Lot's owin, he said, "Are you the man who wife, or no more than Dagon, the thinks and speaks concerning order? idol of the Philistines at Ekron? and Tell me, briefly, what order is, and that thus it is impossible for man to some thingswhich are of order." And justify himself, which must be done [ replied, "I will tell you the general by faith and charity?" In reply to things, but not the particulars, because these questions, I only said, " It is alsc you cannot comprehend them." And a law of order, that man, by his own Concerning the Omnipotence of God. 67 labor and power, should procure to piety of the worsshippersof God i What himself faith, by means of truths from is easier for God than to bestow faith, the Word, and yet he should believe, and thus salvation, upon all? What is that not a grain of faith is from him- necessary for this but a single word? self, but from God; and also that man, And if all are not saved, does He not by his own labor and power, should act contrary to his own words, which justify himself, and yet he should be- are, that He desires the salvation of lieve, that not a jot of justification is all, and the death of none? Say, there. fiom himself, but from God. Is it not fore, from whom, and in whom, is tile commanded, that man should believe cause of the damnation of those who in God, and love God with all his perish." And then one of the Dutchstrength, and his neighbor as himself? men, a Supralapsarian Predestinarian, Think, and say how these things could said, "Is not this according to the have been commanded by God, if man good pleasure of the Almighty? Shall had no power to obey and do them." the clay find fault with the potter, beWhen the satan had heard this, he was cause he has made of it a vessel of dischanged asto his face,which from white honor?" And another said, "The became at first dark, and then black; salvation of every one is in His hand and, speaking from his own mouth, he as a balance in the hand of him who said, " You have spoken paradoxes uses it." There stood at the sides against paradoxes;" and then he in- some who were simple in faith and stantly sunk down to his companions, upright in heart, some of them inand disappeared. And the birds on flamed in their eyes, some as it were the left hand, together with the spec- amazed, some as it were intoxicattres, uttered unusual sounds, and cast ed, and some as it were suffocatthemselves into the sea, which is there ed, muttering amongst themselves, called the Sea Suph, and the locusts "What have we to do with those followed them by leaps; and the air deliriums? Their faith has infatuatwas purified, and the earth was cleared ed them, which is, that God the of those wild creatures, and the tumult Father imputes the righteousness of below ceased, and it became tranquil his Son to whomsoever and whensoand serene. ever He pleases, and sends the Holy 72. SECOND RELATION. I once Spirit to give assurances of that rightheard an unusual murmur at a dis- eousness; and, lest man should claim lance, and I, in the spirit, followed the any thing to himself, in the work of direction of the sound, and approached salvation, he must be altogether like a to it. When I came to the beginning stone in the business of justification, of it, behold there was a company of and like a stock in spiritual things." spirits reasoning about IMPUTSTION and And one of them thrust himself into PREDESTINATION. They were Dutch- the company, and speaking with a loud men and Englishmen; and some from voice, he said, " 0 you simpletons, other nations were intermixed, who, your reasoning is futile. You are at the conclusion of every argument, totally ignorant that the omnipotent exclaimed, "Wonderful! Wonderful!" God is Order itself, and that the laws The question discussed was, "Why God of order are myriads, even as many as does not impute the merit and righte- there are truths in the Word, and that ousness of his Son to all and every one God cannot act contrary to them, becreated and afterwards redeemed by cause to act contrary to them, would Him. Is He not omnipotent? Could be to act contrary to Himself, and thus He not, if He would, make Lucifer, not only contrary to his justice, but the dragon, and all the goats, archan- also contrary to his omnipotence.' gels? Is He not omnipotent? Why And he saw at his right hand, as it does He permit the injustice and im- were a sheep, and a lamb, and a dove piety of the devil to triumph over the flying; and at his left hand, as it were righteousness )f his Son, and over the a goat, a wolf, and a vulture; and he 8 58 Concerntng God the Creator said, "Do you suppose that God, by and also like Nero. After we began virtue of his omnipotence, could change to think of omnipotence tied up b) that goat into a sheep, or that wolf into laws, we became, as it were, drunken a lamb, or that vulture into a dove, or and are ready to fall into a swoon, un the contrary? No; for it is contrary to less a remedy be quickly applied; for the laws of his order, of which not according to our faith, we have prayed even a tittle can fall to the ground, that God the Father would have meraccording to his own words, How, cy on us, for the sake of his Son; and then, can He insert the righteousness we believed, that He could have mercy of his Son's redemption into any one on whom He would, and remit sins to who rebels against the laws of his whom He pleased, and save whom He righteousness? How can Righteous- would; and we durst not take away ness itself commit unrighteousness, the least particle from his omnipotence. predestinate any to hell, cast any into Wherefore, to bind God with the chains the fire, at which the devil stands with of any of his own laws, we regarded torches in his hand to feed it? O as great wickedness, because it seem simpletons, destitute of the spirit! ed contradictory to his omnipotence.' your faith has seduced you. Is it not Having said these words, they looked as a snare in your hands for catching at me, and I at them, and I saw that doves?" A certain magician, hearing they were amazed; and I said, "I these words, formed a snare, as it were, will pray to the Lord, and thence will from that faith, and hung it upon a bring to you a remedy, by illustrating tree saying, "You will see that I this subject; but now only by examshall catch that dove." And presently ples." And I said, "The omnipoa hawk flew up, and put his neck into tent God created the world, from the the snare, and was caught; and the order in Himself, and thus into the ordove, seeing the hawk, flew away. der in which He is, and according to The by-standers wondered, and ex- which He governs; and He stamped claimed, " Even this sport is a proof of upon the universe, and upon all an( justie'' every part of it, its proper order; up 73. The next day there came to me on man, beast, bird, fish, worm an( several from the company who were tree of every kind; nay, upon the gras; in the faith of predestination and im- its own order. But, to illustrate b; putation, and they said, " We are, as examples, I will briefly adduce the fol it were, drunken, not with wine, but lowing: The laws of order, prescrib with the discourse of that man yester- ed to man, are, that man should ac day. He spoke concerning omnipo- quire for himself truths from the Word tence, and, at the same time, concern- and think of them naturally, and, as ing order; and concluded that, as far as he can, rationally, and thus prothere is divine omnipotence, so also cure for himself natural faith: the laws there is divine order, nay, that God of order, then, on the part of God, himnself is Order; and he said, that are, that He should approach and fill there are as many laws of order as the truths with his divine light, and there are truths in the Word, which thus man's natural faith, which is only are not only thousands, but myriads of science and persuasion, with his divine myriads, and that God is bound to his essence; thus, and not otherwise, savlaws there, and man to his. What, then, ing faith is produced. The case i; is the divine omnipotence, if it is tied similar with charity; but we will menup by laws? for thus all that is absolute tion some particulars. God cannot, recedes from omnipotence; and, in according to the laws of his order, that case, is not the power of God less remit sins to any man, except so fai than that of a king in the world, who as man, according to his laws, ceases is a monarch? for he can change the from them. God cannot spiritualij laws of justice at his pleasure, and act regenerate man, except so far as Inan absolutely, like Octavius Augustus, according to his laws, naturally regen Concerning the Omnnpotence of God. 59 erates himself. God is in the perpet- civil order; all these were men of ual effort of regenerating, and thus of science and erudition; anld, moreover saving man; but this He cannot effect, I saw some with turbans, who were except as man prepares himself a re- illiterate. I approached, and heard ceptacle, and thus prepares the way for them conversing together concerning God, and opens the door; a bride- Divine Power without limits, saying, groom cannot enter into the chamber that if it proceeded according to any of a virgin not betrothed to him; she established laws of order, it could not shuts the door, and keeps the key with be without limits, but limited, and thus her within; but after the virgin has power, and not omnipotence. But who been betrothed, she gives the key to does not see, that no law of necessity the bridegroom. God could not, by can compel omnipotence to do so, and his omnipotence, have redeemed men, not otherwise? Certainly, while we unless He had become man; nor could think of omnipotence, and at the same He have made his Human Divine, un- time of the laws of order, according less his Human had been, at first, as to which it is obliged to proceed, our the humanof an infant, and afterwards preconceived ideas concerning omnas the human of a boy; and unless nipotence fall, like a hand when its the Human afterwards had formed it- staff is broken. When they saw me self into a receptacle and habitation, near them, some of them ran up to me, into which its Father might enter; and, with some vehemence, said, "Are which was done by fulfilling all things you the man that has circumscribed of the Word, that is, all the laws of God with laws, as with bonds? How order there; and as far as He did this, insolent this is! Thus you have also so far He united Himself to the Father, torn to pieces our faith, upoii which ouar and the Father united Himself to Him. salvation is founded, in the midst of But these are a few things, adduced which we place the righteousness of for the sake of illustration, that you may the Redeenler; upon that, the omsee, that the divine omnipotence is in nipotence of God the Father; and we order, and that its government, which make the operation of the Holy Spirit is called Providence, is according to an appendage; and the efficacy of it order; and that it acts continually and is in the absolute impotency of man, in eternally according to the laws of its spiritual things, for whom it is enough order; and that it cannot act contrary to speak of the fullness of' justification, to them nor change them, as to a sin- which is in that faith, from the omgle tittle, because order, with all its nipotence of God. But we have heard laws, is Himself." When these words that you see vanity in it, because there were spoken, a radiant light, of a is in it nothing of divine order on the golden color, flowed in through the part of man." On hearing these roof, and formed cherubs flying in the words, I opened my mouth, and, speakair; and the effulgence thence en- ing with a loud voice, I said, " Learn lightened the temples of some towards the laws of divine order, and afterthe occiput, but not as yet towards the wards open that faith, and you will see forehead; for they muttered, "We are a vast desert, and in it an oblong and still ignorant what order is." And I crooked Leviathan, and all around it, said, " It will be revealed to you, when nets, as it were, entangled into an inthe things hitherto said to you shall explicable knot; but do you, as it is have received some light." read of Alexander, when he saw the 74. THIRD RELATION. I saw, at Gordian knot, that he drew his sword, a distance, several gathered together, and cut it in two, and thus loosed its with caps on their heads; some with entanglements, and threw its thongs caps bound around with silk and who on the ground, and trampled them un. were of the ecclesiastic order; some der his feet." At these words, the with caps whose borders were adorned congregation bit their tongues, wishing with bands of gold, who were of the to sharpen them for invectives; but 60 (C,'oncernt'ng God the Creator. they durst not, because they saw heav- inscribed on love from wisdom lhut it is en o)en above me, and heard a voice a contradiction, that God call act con thence —" Listen with moderation to trary to the laws of his own jastice and hear, for the first time, what is the or- love; and this would not be from judgder, according to the laws of which ment and wisdom. Such a contradic. the omnipotent God acts. God from tion is implied in your faith, which is, Himself, as Order, in order and into that God can, out of mere grace, jus. order, created the universe, and like- tify the unjust, and endow him with wise man, in whom He fixed the laws all the gifts of salvation and the reof his order, by which he became an wards of life. But I will say, in a few image and likeness of God; which laws, words, what the omnipotence of God in the sum, are, that he should believe is. God, by his omnipotence, created in God and love his neighbor, and as the universe, and, at the same time, infar as he does those two things by nat- troduced order into all and every part ural power, so far he makes himself a of it; God also, by his omnipotence, receptacle of the divine omnipotence, preserves the universe, and watches and so far God conjoins Himself to over the order there, with all its laws, him, and him to Himself; thence his perpetually, and when any thing gets faith becomes living and saving, and out of order, He puts it back again, his practice becomes charity, also liv- and re-establishes it. Moreover, God, ing and saving. But it should be by his omnipotence, established the known, that God is perpetually present, church, and revealed the laws of its and continually strives and acts in man, order in the Word; and when it fell and also touches his free will, but never from order, He re-established it, and violates it; for if He should violate the when it fell totally, He came down into free will of man, man's dwelling in the world,and,by assuming the Human God would perish, and there would be He clothed himself with omnipotence, that of God only in man; and this and restored it. God, by his omnipodwelling is in all, as well in those who tence, and also his omniscience, exare upon the earth as in those who are amines every one after death, and prein the heavens, and also in those who pares the righteous, or the sheep, for are in the hells; for thence is their their places in heaven, and forms heav. power to will and understand. But en from them; and He prepares the there is no reciprocal dwelling of man unrighteous, or the goats, for their in God, except with those who live places in hell, and forms hell from according to the laws of order pre- them; and He disposes both heaven scribed in the Word; and these become and hell into societies and congregaimages and likenesses of Him, and to tions, according to all the varieties of them paradise is given for a possession, their love, which,in heaven, are as many and the fruit of the tree of life for as the stars in the firmament of the food. But the rest gather themselves world; and He joins the societies in together around the tree of the knowl- heaven together into one, that they may edge of good and evil, and talk with be as one man in his sight; in like manthe serpent there, and eat; but after- ner, the congregations in hell, that they wards they ale driven out of paradise; may be as one devil; and He separates yet God does not leave them, but they the former from the latter by a gulf, leave God." Those in caps under- lest hell should do violence to ieaven, stood and approved these words; but and lest heaven should occasioV torthose in turbans denied, and said, "Is ment in hell; for those who are in hell not omnipotence thus limited? and is are tormented in proportion as heaven,ot limited omnipotence a contradic- flows in. Unless God, by his omnipotion?" But I replied, "It is not a tence, should every instant act in heavcontradiction to act omnipotently ac- en and in hell, the bestial nature would cording to the laws of justice, and with enter into men to such a degree, that judgment, or according to the laws they could no longer be restrained by Concerning the Creation of the Universe. 61 the laws of any order, and thus the caps under their arms, praising Gd; tbo human race would perish. These and in that world, the intelligent wear cips similar things would happen, unless Not so those who wore turbans, oe God were Order, and omnipotent in or- cause they are bald, and baldness signi4 der." C)n hearing these words, those fies dullness or stupidity; and these wenm ho wore caps went away, with their away to the left, but those to the right. CONCERNING THE CREATION OF THE UNIVERSE. 75. SINCE, in this first chapter, we each world there are three degrees, treat of God the Creator, we ought al- which are called derees of altitude, so to treat of the creation of the uni- and thence three regions, according to verse by Him; as, in the following which the three angelic heavens are chapter concerning the Lord the Re- arranged, and according to which huleemner, we shall also treat of Redemp- man minds are arranged, which thus tion. But no one can obtain for him- correspond to the three angelic heav self a just idea concerning the crea- ens; and that other things are arrang tion of the universe, unless some uni- ed in like manner, both here and there, versal knowledges, previously acquired, V. That there is a correspondence be. put the understanding into a state of tween those things which are in the perception; which knowledges will be spiritual world, and those things which the following: I. That there are two are in the natural world. VI. That worlds, the spiritual world, in which there is an order, into which all and angels and spirits are; and the natural every thing in both worlds was creatworld, in which men are. II. That in ed. VII. That an idea concerning each world there is a sun, and that the these things ought first of all to be obsun of the spiritual world is pure love tained; and, unless this be done, the from Jehovah God, who is in the midst human mind, from mere ignorance of it; and that from that sun proceed concerning them, may easily fall into heat and light; and that the heat the idea of the creation of the universe thence proceeding, in its essence, is by nature, and say, only from the aulove, and that the light thence pro- thority of the church, that nature was ceeding, in its essence, is wisdom, and created by God; but because it knows that those two affect the will and un- not how, if it inquires into it more inderstanding of man, the heat his will, teriorly, it falls headlong into naturaland the light his understanding; but ism, which denies God. But because that the sun of the natural world is it would be the work of a large volpure fire, and that therefore the heat ume, to explain and demonstrate those thence is dead; in like manner, the things in a proper manner, one by one, light; and that they serve for clothing and, also, as it does not properly enter and support to spiritual heat and into such a system of theology as this, light, that they may pass to man. III. as a lemma, or an argument, I will Then, that those two things, which only adduce some RELATIONS, from proceed from the sun of the spiritual which an idea of the creation of the world, and thence all the things which universe by God may be conceived, exist there by means of them, are sub- and from conception, some birth, restantial, and are called spiritual; and presenting it, may be produced. that the two similar things, which proceed from the sun of the natural world, and thence all the things which exist 76. FIRST RELATION. On a cerhere by means of them, are material, tain day, I was engaged in meditation and are called natural. IV. That in about the creation of the universe; and S2 (Concerning God the Creator. because this was perceived by the an- that the sun, from which all natural gels wlto were.above me on the right things proceed, is pure fire. Knowing side, where were some who had sev- these things, on a certain time, when I eral times meditated and reasoned on was in illustration, I was enabled tc the same subject, therefore one de- perceive that the universe was created scended and invited me, and I became by Jehovah God, by means of the sun in the spirit, and accompanied him; in the midst of which He is; and beand after I entered, I was conducted cause love cannot exist, except together to the prince, in whose palace I saw with wisdom, that the universe was several hundreds assembled, and the created by Jehovah God, from his love prince in the midst of them. And by his wisdom. That it is so, is evinced then one of them said, "We perceiv- by all and every thing that I have seen ed here, that you were meditating in the world where you are, and that about the creation of the universe, and I have seen in the world where I am, we have several times been in a simi- as to the body. But to explain how lar meditation, but could never come the progress of creation was made, to a conclusion, since in our thoughts from its beginning, would be too prolix; was fixed the idea of a chaos; that this but, when I was in illustration,. I perwas, as it were, a great egg, out of ceived, that by means of the light and which proceeded all and every thing heat from the sun of your world, spirof the universe in their order; when itual atmospheres, which in themselves yet we now perceive, that so great a are substantial, were created one from universe could not have been thus pro- another; and because there were three, duced. Then, also, there was fixed and thence three degrees of them, in our minds another idea, which was, three heavens were made; one for the that all things were created by God angels who are in the highest deout of nothing; and yet we now per- gree of love and wisdom, another for ceive, that nothing is made out of noth- the angels who are in the second deing; and our minds have not yet been gree, and the third for the angels able to extricate themselves from these who are in the lowest degree: but, two ideas, and to see creation in any because this spiritual universe cannot light, how it was effected; wherefore, exist without a natural universe, in we have called you out from the place which it may produce its effects and where you were, that you may disclose uses, that then the sun, from which all your meditation concerning this sub- natural things proceed, was created at iect." On hearing these words, I re- the same time, and by this, in like plied, "I will do so." And I said, manner, by means of light and heal, "I meditated on this subject for a long three atmospheres, encompassing the time, but to no purpose; but after- former, as the shell does the kernel, wards, when I was admitted by the or the bark of a tree the wood; and at Lord into your world, I perceived last, by means of these, the terraque. that it would be vain to conclude any ous globe, where are men, beasts and thing concerning the creation of the fishes, also trees, shrubs and herbs, universe, unless it be first known, that was formed of different kinds of earths, there are two worlds, one in which which consist of loom, stones and minangels are, and another in which men. erals. But this is a very general are; and that men, at death, pass out sketch of the creation and its progres-, of their world into the other; and then sion; but the particulars and singulars also I saw, that there were two suns, cannot be explained, except by volumes one from which all spiritual things of books; but all things lead to the proceed, and the other from which all conclusion, that God did not create tile natural things proceed; and that the universe out of nothing, because, as sun, from which all spiritual things you said, Nothing is made out of noth. proceed, is pure love from Jehovah ing; but by means of the sun of the God, who is in the midst of it; and angelic heaven, which is fromn his Concerning the Creatwon of the Unlvcerse. 63 Esse, and thence is pure love, together ning, and the clapping of the air, like with wisdom. That the universe, by thunder, were correspondences, and which is meant both worlds, the spir- thence appearances of the conflict and itual and the natural, was created from collision of arguments, on one side in the divine love, by the divine wisdom, favor of God, and on the other in faall and every part of it testifies and vor of nature. The beginning of this proves; and you, if you consider the spiritual combat was this: There were parts of the universe in their order some satans in hell, who said amongsb and connection, from the light in themselves, "O that we might be aIwhich the perceptions of your under- lowed to speak with the angels of standings are, may clearly see it. But heaven, and we would completely ana it should be kept in mind, that the love fully demonstrate, that what they call and wisdom, which in God make one, God, from whom are all things, is naare not love and wisdom, in an abstract ture; thus, that God is only a word, sense, but in Him as a substance; for unless nature be meant." And beGod is the very, the only, and thence cause those satans believed this, with the first Substance and Essence, which the whole heart, and the whole soul, is and subsists in itself. That all and and wished to speak with the angels of every thing was created from the di- heaven, it was given to them to ascend vine love and the divine wisdom, is out of the filth and darkness of hell, meant by these words in John; The and to speak with two angels then deWord was with God, and the Word scending from heaven. They were in was God; all things were made by the world of spirits, which is in the Hint; and the world was made by midst, between heaven and hell. The fHim, i. 1, 3, 10. God there, signi- satans, when they saw the angels there, fies the divine love, and the Word ran quickly to them, and cried wvith a signifies the divine truth, or the di- furious voice, " Are you the angels of vine wisdom; wherefore the Word heaven, with whom we are allowed to there is called light, and by light, engage in reasoning concerning God when spoken of God, is meant the di- and nature? You are called wise, bevine wisdom." After this, when I cause you acknowledge God; but oh, was saying farewell, rays of light, from how simple you are! Who has ever the sun there, descended through the seen God? or who understands what angelic heavens, into their eyes, and God is? Who can conceive that God through them into the habitations of reigns, and that He can govern the their mind; and, when thus illustrated, universe, and all and every part of it? they favored the things that had been Who, except the vulgar and the lowest said by me, and afterwards followed of the people, acknowledges what he me into the outer court, and my former does not see and understand? What companion to the house where I was, is more evident than that nature' is all and from thenice he reascended to his in all? Who has seen any thing with society. the eye, but nature? Who has heard 77 SECOND RELATION. One morn- any thing with the ear, but nature? ing, when I had awaked from sleep, Who has smelt any thing with the and was meditating in the serene twi- nose, but nature? Who has tasted any light of the morning, before it was thing with the tongue, but nature broad day-light, I saw through the Who has perceived any thing with the window, as it were a flash of light- touch of the hand or body, but nature I ring, and presently I heard, as it were, Are not the senses of the body our a clap of thunder. While I was won- witnessesoftruths? Whocannotswea dering whence this was, I heard from from those things, that it is so'? Is not heaven, that there were some not far respiration, by which our body lives, al. from me, who were reasoning sharply so a witness? What else do we breathe, concerning GOD and NATURE, and but nature? Are not our heads and that the flashing of the light, like light- yours in nature? Whence is there 64 Concerning' God the C'eator. influx into the thoughts of our heads, that the sun of the world, whicih is but from nature? And if nature be pure fire, is that from which nature taken away, can you think any thing?" exists and subsists? and that the sun of Beside many other things of a similar heaven, which is pure love, is that from kind. The angels, on hearing these which life itself, which is love together things, replied, "You speak in this with wisdom, exists and subsists? manner, because you are merely sen- and thus, that nature, which you make sual. All in hell have the ideas of a god or a goddess, is entirely dead? their thoughts immersed in the senses You can, if a guard be given to you, of the body, nor are they able to ele- ascend with us into heaven; and we vate their minds above them; where- can, if a guard be given, descend with fore we forgive yoc. The life of evil, you into hell; and you will see in and the faith of the false, have so heaven magnificent and splendid closed up the interiors of your minds, things, but in hell, vile and filthy that elevation above sensual things, things; that difference is, because all with you, is not possible, except in a in heaven worship God, and all in hell state removed from evils of life and worship nature; and those magnificent fialses of faith; for a satan can under- and splendid things in the heavens stand the truth, when he hears it, as well are correspondences of the affections as an angel, but he does not retain it, of the love of good and truth; but because evil obliterates the truth and those vile and filthy things in the hells induces the false. But we perceive are correspondences of the affections that you are in a state thus removed, of the love of the evil and the false. and so you can understand the truth From all these things now conclude, which we speak; wherefore attend to whether God or whether nature be all those things which we shall say." And in all." To this the satans replied, they said, "You have been in the "In the state in which we are now, natural world, and you have departed we can conclude, from what we have thence, and now you are in the spirit- heard, that there is a God; but when ual world; did you ever before know the delight of evil fills our minds, we any thing concerning a life after death? see nothing but nature." Those two Did you not before deny it, and make angels and the satans were standing yourselves like the beasts? Did you not far from me, wherefore I saw and before know any thing concerning heard them; and, behold, I saw around heaven and hell? or any thing con- them many who had been celebrated cerning the light and heat of this for erudition in the natural world, and world? or concerning this, that you I wondered, that those scholars should are no longer within nature, but above stand now near the angels, and now it? For this world, and all the things near the satans, and that they should of it, are spiritual; and spiritual things favor those near whom they were are above natural things, so that not standing; and it was said to me, that even the least thing of nature, in the changes of their situation were which you were, can flow into this changes of the state of their mind. world. But you, because you believed which sometimes favored one side, nature to be a god or a goddess, also and sometimes the other; for they believe the light and heat of this world were, as to faith, like Vertumni, or to be the light and heat of the natural changelings. " And we will tell you world, when yet it is not so; for natu- a secret: we looked down upon the ral light here is darkness, and natural earth at those who were celebrated for heat here is cold. Did you know erudition, and we found six hundred any thing concerning the sun of this in a thousand in favor of nature, and world, from which our light and our the rest in favor of God: and these heat proceed? Did you know that this in favor of God, because they had fresun is pure love, and that the sun of quently said,-notfrom the understandthe natural world is pure fire? and ing, but from what they had heard. Concerning the Creation of the Universe. 65 that nature is from God; for the prac- were seen, he said, " Turn your face tice of speaking from memory and re- towards the east." And I saw a garcollection, although not at the same den, in which were fruit-trees, as time from thought and intelligence, orange-trees, citrons, olives, vines, figproduces an appearance of faith." Af- trees, pomegranates, and also shrubs, ter this, a guard was given to the sa- which bore berries. Afterwards he tans, and they ascended with the two said, " Look now towards the south." angels into heaven, and they saw mag- And I saw fields of grain of various nificent and splendid things; and then, kinds-wheat, oats, barley and beans; in the illustration from the light of and round about them, beds of roses, heaven there, they acknowledged that exhibiting colors beautifully variegated; there is a God, and that nature was but, towards the north, groves full of created to be subservient to the life chestnut-trees, palm-trees, linden-trees, which is from God; and that nature plane-trees, and other trees, all in the in itself is dead; and that thus it does richest foliage. When I had seen nothing from itself, but is actuated by these, he said, " All those things which ife. Having seen and perceived these you have seen are correspondences of things, they descended; and, while the affections of the love of the angels, they were descending, the love of evil who are in the vicinity." And they returned, and closed their understand- told me to what affections every thing ing above, and opened it below; and corresponded; and, moreover, that not then there appeared above it, as it only those things, but also all the other were, a dark shade, sparkling from things which are presented to our infernal fire; and., as soon as they eyes as objects of sight, are corretouched the earth with their feet, the spondences; such as houses and the ground under them opened, and they furniture in them, tables and meats sunk down again to their companions. and clothes, and also coins of gold and 78. THIRD RELATION. The next silver, as also diamonds adcl other day, an angel came to me from another precious stones, with which wives and society of heaven, and said, "We virgins in heaven are adorned. " From have heard there, that, in consequence all these things, we perceive what of meditating on the creation of the each one is as to love and wisdom. universe, you were invited into a soci- Those things which are in our houses, ety near ours, and that there you said and serve for uses, constantly remain such things about the creation as they there; but to the eyes of those who favored then, and have since recollect- wander from one society to another, ed with pleasure. I will now show such things are changed according to you how animals and vegetables of consociation. These things have been every kind were produced by God." shown to you, in order that you might And he led me along into a large green see the whole creation in a particular field, and said, "Look around." And type; for God is Love itself and WVisI looked around, and saw birds of the dom itself; and the affections of his most beautiful colors, some flying, love are infinite, and the perceptions of some perching upon the trees, and his wisdom are infinite; and of these, some upon the ground, plucking little all and every thing that appears upon leaves from the roses; amongst the the earth are correspondences; thence birds were also doves and swans. Af- are birds and beasts, thence trees and ter these things vanished from my shrubs, thence corn ano other grain, sight, I saw, not far from me, flocks of thence herbs and grass of every kind, sheep with lambs, and of goats and for God is not extended, but still He is kids; and round about those flocks, in the extense every where; thus in V saw herds of cows and calves, and the universe from its firsts to its lasts; also of camels and mules; and in a and because He is omnipresent, such certain grove, stags with high horns; correspondences of the affections of and also unicorns. After these things his love and wisdom are in the whole 9 66 Concerning God the Creator. nat iral world; but in our world, which diles; and where there is any spot of is called the spiritual world, there are grass, there grow briers, nettles, thorns similar correspondences with those and thistles, and some poisonous plants, who receive affections and perceptions which at times vanish, and then appear from God; the difference is, that such only heaps of stones, and bogs in, which things, in our world, are created by frogs croak. All these things are God instantaneously, according to the also correspondences; but, as was said, affections of the angels; but in your correspondences of the affections of world, they were created in like man- their love, which are the lusts of evil. ner at the beginning; but it was pro- Yet such things were not created there vided, that, by generations of one from by God, nor were they created in the another, they should be perpetually re- natural world, where similar things exnewed, and thus that creation should ist; for all things that God created and be continued. The reason why crea- creates, were and are good; but such tion. in our world, is instantaneous, things upon the earth arose togethez and in yours continued by generations, with hell, which exists from men, who, is, because the atmospheres and earths by aversion from God, after death beof our world are spiritual, and the at- came devils and satans. But because mospheres and earths of your world these direful things began to hurt our are natural; and natural things were ears, we averted our thoughts from created that they might clothe spiritual them, and recollected the things which things, as the skin clothes the bodies we had seen in the heavens. of men and animals, and the rind and 79. FOURTH RELATION. Onc-, bark clothe the trunks and branches when I was engaged in thinking (fi' of trees, the maters and rneninges the the creation of the universe, there came.)rain, the coats the nerves, and the to me some from the Christian world, ielicate membranes,the nervous fibres, who, in their time, were philosophers &c. Thence it is, that all those among the most celebrated, and reputthings which are in your world are ed wise above the rest; and they said, constant, and constantly return every "We perceive that you are thinking of year." To this the angel added, the creation; tell us what your mind " Relate these things, which you have is about it." But I replied, " Tell first seen and heard, to the inhabitants of what yours is." And one said, "AMy your world, because hitherto they have mind is, that creation is from nature, and been in entire ignorance concerning thus that nature created itself, and that the spiritual world; and without some it was from eternity; for there is not, knowledge of it, no one can know, nor and cannot be, a vacuum. But what even guess, that creation is continual do we see with our eyes, hear with our in our world, and that it was similar to ears, smell with our nostrils, and rethis in yours, while the universe was ceive into our breast by respiration, excreated by God." cept nature, which, because it is withAfter this, we talked upon various out us, is also within us?" Another, subjects, and at last concerning hell; hearing these words, said, "You talk as, that no such things as are in heav- of nature, and make it the creator of en appear there, but only the oppo- the universe; but you do not know sites; since the affections of their love, how nature operates in producing the which are the lusts of evil, are opposite universe; wherefore I will tell you. It to the affections of the love in which folded up itself into vortexes, which,he angels of heaven are. Wherefore, dashed against each other, like clouds, with those in hell, and generally in or like houses when they fall together their deserts, there appear birds of night, in an earthquake; and, by means of as bats, and various kind" of owls, and that collision, the denser parts collectalso wolves, leopards, tigers, rats and ed themselves together, whence was mice; moreover, venomous serpents of formed the earth; and the looser every kind, such as dragons and croco- parts separated themselves from these Concerninng the Creation of the Universe. 67 and also collected themselves together, he saw one at the side of him who whence were formed seas; and the spoke; and then he replied, saying, parts still lighter separated themselves " I also confess, that all nature is from from these, whence were formed the God, but" —And then he went away, air and ether; and from the lightest of and, whispering to his companions, he these, the sun. Have you not seen, said, "I said this because the priest that when oil, water and dust of the was present; but you and I know that earth are mixed together, they sepa- nature is from nature; and because rate of their own accord, and arrange thus nature is God, I said that all nathemselves in older, one above an- ture is from God. But "-Then the other?" Then another, hearing that, priest, hearing their whispering, said, said, "You speak from fancy. Who " Your wisdom, which is merely philodoes not know, that the first origin sophical, has seduced you, and has so of all things was chaos, which, in closed the interiors of your minds, that magnitude, filled a fourth part of the no light from God and from his heaven universe; and that in the midst of it could flow in and enlighten you; you was fire; and round about it, ether; have extinguished it. Consider," said and around this, matter; and that that he, " and decide among yourselves, chaos was shivered, and through the whence are your souls, which are imchinks burst out fire, as from AEtna mortal, whether they were from na and Vesuvius, whence originated the ture, or whether they were at the same sun; and that, after this, the ether time in that great chaos." On hearingj Evolved and diffused itself, whence this, the former went away to his conioriginated the atmosphere: and at last panions, requesting that they, together the residue of matter collected itself with him, would solve this knot of a into a globe, whence originated the question; and they concluded, that the earth? As to the stars, they are human soul is nothing but ether, and only luminaries in the expanse of the that thought is nothing but a modificauniverse, which sprung from the sun tion of ether, by means of the sun's and its fire and light; for the sun, at light; and ether is of nature. And first, was, as it were, an ocean of fire, they said, " Who does not know that which, lest it should burn the earth, we speak by means of the air, and that severed from itself little shining flames, thought is nothing but speech in a which, being located in the circumfer- purer air, which is called ether; thence ence, completed the universe; thence it is, that thought and speech make originated its firmament." But there one. Who cannot perceive this from stood one among them who said, man while he is an infant? He first' You are mistaken; you appear to learns to speak, and, by degrees, to yourselves to be wise, and I appear to speak with himself, and this is to you simple; but still, in my simplicity, think. What then is thought, but a I have believed, and do believe, that modification of ether? and what else is the universe was created by God; and the sound of speech, but a modulation because nature is of the universe, that of air? Whence we conclude, that all nature was then created at the same the soul, which thinks, is of nature." time. If nature created itself, would But some of them dissented not, indeed, it not have been from eternity? But from the rest, but illustrated the state oh, what folly!" And then one of of the question, saying, that "Souls those wise men, so called, ran up nearer sprung into existence when the ether and nearer to him who spoke, and put gathered itself together from that great his left ear to his mouth, for his right chaos, and then, in the highest region, ear was stopped up, as it were with divided itself into innumerable indicotton, and asked what he said; and vidual forms, which infuse themselves he repeated the same; and then he into men, while they begin to think who ran up, looked around to see from purer air, which are then called whether any priest were present; and souls' Hearing this, another said. 68 (Concerntng God the Creator. "I grant that the individual forms, your souls. But still every man, the formnned by the ether in the higher re- bad as well as the good, ma!, as to the gion, may have been innumerable; understanding, be elevated even into but still the men born since the crea- the light in which the angels of heav. tion of the world, have exceeded their en are, and then see that there is a number; how, then, could those ethe- God, and that there is a life after real forms suffice? Wherefore I have death, and that the soul of man is not thought with myself, that the souls, ethereal, and thus from the nature of which go out of the mouth of men that world, but spiritual, and there. when they die, may return to the same, fore that it will live to eternity. The and begin and end a life similar to the understanding may be in that angelic former; that many of the wise men light, provided natural loves, which believe similar things and a metemp- are from the world, and for it and its sychosis, is known." Besides these, nature, and from the body, and for it other conjectures were broached by and its proprium, be removed;"-and the rest, which, because they were ut- then, in an instant, those loves were terly foolish, I pass by. After an removed by the Lord; and itwas given hour or so, the priest returned; and them to speak with the angels, and then he, who before spoke of the crea- from their conversation, while in that tion of the universe by God, told him state, they perceived that there is a their decisions concerning the soul; on God, and that, after death, they live in hearing which, the priest said to them, another world; wherefore they were "You have spoken just as you thought covered with shame, and exclaimed in the world, not knowing that you are "We have been mad, we have been not in that world, but in another, mad!" But because this was not which is called the spiritual world; all their proper state, and thence, after those who have become sensual cor- some minutes, it became tedious and poreal, by confirmations in favor of irksome, they turned themselves away nature, know no otherwise than that from the priest, and would not hear his they are in the same world in which speech any longer; and thus they rethey were born and educated: the rea- turned into their former loves, which son is, because there they were in a were merely natural, worldly and cormaterial body, but here they are in a poreal; and they went away to the substantial body; and a substantial left, from society to society, and at man sees himself and his companions length came to a way where the dearlound him, just as a material man lights of their loves blew upon them, s, es himself and his companions and they said, "Let us go this way;' around him; for the substantial is the and they went, and descended, and at primitive of the material; and because length came to those who were in the you think, see, smell, taste and speak delights of similar loves, and farther. in like manner as in the natural world, And because their delight was the detherefore you suppose, that the same light of doing evil, and in the way they nature is here, when yet the nature of also did evil to many, they were imthis world is as different and'distant prisoned, and became demons: and from the nature of that world, as the then their delight was changed into substantial is from the material, or the what is undelightful, because they spiritual from the natural, or the prior were curbed and restrained, by punishfrom the posterior; and because the ments and the fears of them, from their nature of the world in which you be- former delight, which made their nafore lived is respectively dead, there- ture; and they asked those who were fore you, by confirmations in favor of in the same prison, whether they were it, are become, as it were, dead; but in about to live so to eternity. Some there respect to those things which are of replied, "We have been here sever. God, heaven and the church, and al ages, and we are to remain for also in respect to that which relates to ages of ages; since the nature, which Concerning the Creation of the Universe. 69 we contracted in the world, cannot be heaven, angels, and the like, about changed nor expelled by punishments; which many tell maiay stories in this and whenever it is expelled by them, still, world, are empty words and fictions after a short lapse of time, it returns. taken from meteors, which play before 80. FIFTH RELATION. Once a sa- the eyes of mlany here. Are not all tan, by permission, ascended out of the things which appear upon the earth hell, together with a woman, and came created by the sun? Are not worms, to the house where I was; on seeing with wings and without wings, prowhom, I shut the window, but yet duced at every coming of the sun, in lhrough it I talked with them, and the time of spring? And do not the asked the satan whence he came. He birds, from his heat, mutually love each said, "From the company of his asso- other, and breed? ciates." And I asked, " Whence came "Does not the earth, warmed by. the woman?" He said, "From the his heat, bring forth seeds into same." She was from a company of plants, and at length into fruits, as an Sirens, who know how to induce upon offspring? Is not thus the universe a themselves, by means of fantasies, all God, and nature a Goddess; and does the habits and figuresof beauty and or- not she, as a wife, conceive, bring nament: at one time, they figure the forth, educate and nourish them?" beauty of Venus; at another, graceful- Moreover, I asked what he and his ness of person, as it were of a nymph of society believed concerning religion. Parnassus; at another, they adorn them- He replied, that " Religion, with those selves, as it were, with the crowns and of us who are learned above the vulgar, robes of a queen, and walk magnificent- is nothing but a charm for the common y, leaning upon asilver cane. Such, in people, which, about the sensitive and the world of spirits, are harlots, and imaginative powers of their mind, is they study fantasies. Fantasy is as it were, an aura, in which the ideas of produced by sensual thought, whilst piety fly like butterflies in the air; and ideas from any interior thought are their faith, which connects those ideas, shut up. I asked the satan whether as it were, into a chain, is like a silk. she was his wife. He replied, " What worm, in a silken envelope, from which is a wife? I do not know what a wife it flies forth as the king of butterflies. is, nor does my society. She is my Vor the common herd of the illiterate harlot." And then she breathed lascivi- love images above the sensual things ous desire into the man, which also of the body and of the thought thence, Sirens know how to do dexterously; on account of a strong desire that they and he, on receiving it, kissed her, and may fly; thus, also, they make fbo said, "Ah, my Adonis!" But to pro- themselves wings, that they may eleceed to serious things: I asked the vate themselves like eagles, and boast satan what was his employment; and before the inhabitants of the earth, he said, "My employment is the pur- saying,' Look at me.' But we believe sulit of learning: do you not see the what we see, and love what we touch." laurel upon my head?" for this his And then he touched his harlot, and Adonis had formed by her art, and, said, "I believe this, because I see standing behind, she placed it upon and touch it; but as for such ludicrous his head. And I said, " Since you are things, we cast them out through our come from a society where there are windows, and drive them away with a schools of learning, tell me what you blast of ridicule." Afterwards, I askbelieve, and what your associates be- ed what he, together with his associ. lieve, concerning God." He replied, ates, believed concerning heaven and "Our God is the universe, which also hell. He replied, with a loud laugh, we call nature, and which the simple "What is heaven, but the ethereal amongst us call the atmosphere, which firmament in its light? and what are to them is air; but the wise call it the the angels there, but spots wandering ztmospher, which also is ether. God, about the sun? and the archangels, but 70 Concernrng God the Creator. comets with a long tail? And what is a man? Do you not speak, see, hear hell, but bogs, where are frogs and and walk? Recollect that you once crocodiles, which, in the imagination of lived in another world, which you have those people, are devils? Besides these forgotten, and that now, after death, ideas concerning heaven and hell, all you live, and that you have been talkthe rest are trifles, introduced by some ing just as you did before." And reprimate, for the purpose of acquiring collection was given to him, and he glory from an ignorant populace." But remembered, and then he was ashamed, all these things he spoke just as he and cried, "I am mad: I have seen had thought concerning them in the heaven above, and heard the angels world, not knowing that he was living there speaking ineffable things; but after'death, and having forgotten all this when I had recently arrived here; that lie heard, when he first enter- but now I will retain this in order to ed the world of spirits; wherefore, to relate it to my companions, from whom the question concerning a life after I came, and perhaps they likewise will death, he replied, that " It is an ima- then be ashamed." And he kept in his ginary entity; and that perhaps some mouth, that he would call them mad; effluvia, arising from a dead body in but, as he descended, forgetfulness ex. the tomb, in form as a man, or some- pelled recollection, and when he was thing which is called a spectre, about there, he was as mad as ever, and callwhich some people tell fabulous stories, ed those things which he heard from had introduced some such thing into me nonsense. Such is the state of the imaginations of men." On hear- thought and speech of satans after ing these words, I could no longer re- death. Those are called satans, who strain my laughter from bursting forth, have confirmed themselves in the belief and I said, " Satan, you are raving of falses; and those devils, who have mad Why, now, are you not in form confirmed evils in themselves by life. Concerning the Lord the Redeemer. 71 CHAPTER II. CONCERNING THE LORD THE REDEEMER. 81. IN the former chapter, we have n. 18 to 26, and n. 27 to 35. For this treated of God the Creator, and at reason, here and in what follows, by the same time of creation; but in the Lord, we mean Jehovah in his Hu. this chapter we are to treat of the Lord man. Now, because knowledge conthe Redeemer, and at the same time cerning the Lord exceeds, in excelalso of redemption; and in the fol- lence, all the knowledges which are.owing chapter, of the Holy Spirit, and given in the church, and even those it the same time of the divine opera- which are in heaven, the arrangement Lion. By the Lord the Redeemer, we shall be so ordered, that that knowledge mean Jehovah in the Human; for that may come into the light, which thereJehovah himself descended and as- fore will be this: I. That Jehovah, sumed the Human, for the purpose of the Creator of the universe, descended accomplishing redemption, will be de- and assumed the Human, that lie might monstrated in what follows. The rea- redeem and save men. II. That He son why it is said the Lord, and not descended as the Divine Truth, which Jehovah, is because Jehovah, in the is the Word, and yet that He did not Old Testament, is called the Lord in separate the Divine Good. III. That the New, as is evident from these pas- He assumed the Human according to sages: It is said in Moses, Hear, 0 his divine order. IV. That the HuIsrael, JEHovAH your God is one Jeho- man, by which lie sent Himself into vah; and thou shalt love JEHOVAH thy the world, is what is called the Son of God with all thy heart and with all God. V. That the Lord, by acts of thy soul, Deut. vi. 4, 5; but in Mark; redemption, made Himself righteousThe LORD your God is one LORD, and ness. VI. That by the same acts, He thou shalt love the LORD thy God with united Himself to the Father, and the all thy heart and with all thy soul, xii. Father Himself to Him; also accord29, 30. Also in Isaiah; Prepare a ing to divine order. VII. That thus way for JEHOVAH; make smooth in the God became Mian, and Man God, in desert a path for our God, xl. 3; but one person. VIII. That the progresin Luke; Thou shalt go before the sion to union was the state of his exface of the LORD, to prepare a way inanition, (or humiliation,) and that for Him, i. 76; besides in other the union itsclf is the state of his glo. passages. And also the Lord com- rification. IX. That hereafter no one manded his disciples to call Him Lord, among Christians can come into heaven, and therefore He was so called by the unless he believes in the Lord God the apostles, in their Epistles, and after- Savior, and goes to Him alone. But wards by the apostolic church, as ap- these things shall be explained one by pears from their creed, which is called one. the " Apostles' Creed." The reason 82. I. THAT JEHOVAH, THE CREAwas, because the Jews durst not use TOR OF THE UNIVERSE, DESCENDED the name Jehovah, on account of its AND ASSUMED THE HUMAN, THAT HE sanctity; and also, by Jehovah is meant MIGHT REDEEM AND SAVE MEN. the Divine Esse, which was from eter- In the Christian churches at this nity, and the Human, which He as- day, it is believed that God, the Crea. sumed in time, was not that Esse. tor of the universe, begat a Son from What the Divine Esse, or Jehovah, is, eternity, and that this Son descended was shown in the foregoing chapter, and assumed the Human, to redeem 72 Concerning the Lord the Redeenmer. and save men; but this is erroneous, besides in many passages, where the and falls of itself to the ground, while coming of the Lord is called THE DAY it is considered that God is one, and OF JEHOVAH, as Isaiah xiii. 6, 9. 13, 22. that it is more than fabulous in the eye Ezek. xxxi. 25. Joel i. 15. ii. 1, 2, 11 of reason, that the one God should iii. 24. iv. 1, 4, 18. Amos v. 13, 18, have begotten a Son from eternity, and 20. Zeph. i. 7 to 18. Zech. xiv. 1, 4 also that God the Father, together with to 21; and in other places. That the Son and the Holy Ghost, each of Jehovah himself descended and assumwhom singly is God, should be one ed the Human, is very evident in Luke, God. This fabulous representation is where are these words: Mary said to entirely dissipated, while it is demon- the angel, How shall this be done, since strated from the Word, that Jehovah I know not a man? To whom the anGod himself descended, and became gel replied, The Holy Spirit shall MAN. and also Redeemer. As it re- come upon thee, and the virtue of the gards the first-lThat Jehovah God him- lMost High shall overshadow thee; self descended and became Man, is evi- whence the Holy Thing that is born of dent from these passages: Behold a thee, shall be called the Son of God, i. Virgin shall conceive and bring forth 34, 35. And in Matthew: The angel a Son, who shall be called GoD WITH said to Joseph, t7e bridegroom of Jlary, U;s, Isaiah vii. 14. Matt. i. 22, 23. A in a dream, That which is born in her child is born to us, a Son is given is of the Holy Spirit; and Joseph to tus, rupon whose shoulder shall be the knew her not, until she brought forth a government, and his name shall be call- Son, and called his name Jesus, i. 20, ed T/Vonderful, GOD, Hero, FATHIER 25. That by the Holy Spirit is meant OF ETERNITY, the Prince of Peace, the Divine which proceeds from JehoIsaiah ix. 6. It shall be said in that vah, will be seen in the third chapter day, Lo, this is our GOD, whom we have.of this work. Who does not know, expected to deliver us; this is JEHOVAH, that the child has the soul and life from whom we have expected; let us exult the father, and that the body is from and rejoice in his salvation, xxv. 9. the soul? What, therefore, is said The voice of one crying in the wilder- more plainly, than that the Lord had ness,Prepare a wayfor JEHOVAH; make his soul and life from Jehovah God? smooth in the desert a path for our and, because the Divine cannot be GOD; and all flesh shall see together, divided, that the Divine itself was his xl. 3, 5. Behold, the LORD JEHOVAH is soul and life? Wherefore the Lord so coming in the mighty one, and his arm often called Jehovah God his Father, shall rule for Him; behold, his reward and Jehovah God called Him his Son. is with Him, and he shallfeed his fock What, then, can be heard more ludilike a SHEPHERD, xl. 10, 1. 1. JEHOVAH crous, than that the soul of our Lord said, Sing and rejoice, 0 daughter of was from the mother Mary, as both the Zion; behold, I am coming to dwell in Roman Catholics and the Reformed at the midst of thee; then many nations this day dream, not having as yet been shall cleave to JEHOVAH in that day, awaked by the Word. Zech. ii. 14, 15. I JEHOVAH have 83. That a Son, born from eternity, called thee in righteousness, and I will descended and assumed the Human, give thee for a covenant of the people; I evidently appears as erroneous, and is AM JEHOVAH; THIS IS MY NAME, AND dissipated, from the passages in the MY GLORY I WILL NOT GIVE TO Word, in which Jehovah himself says, ANOTHER, Isaiah xii. 6, 7, 8. Behold, that He himself is the Savior and the the days are coming, when I will raise Redeemer, which are the following: up unto David a righteous BRANCH, Am not I JEHOVAH? and there is no God who shall reign king, and do judg- else besides Me; a just God and a SAment and justice in the earth, and this VIOR THERE IS NOT BESIDES ME, Isaiah is his name, JEHOVAH OUR RIGHTEOUS- xlv. 21,22. Iam JEHOVAH, and BESIDES NESS, Jerem. xxiii. 5, 6. xxxiii 15, 16: ME THERE IS NO SAVIOR, xliii. II. lam C(oncerning the Lord the Redeemer. 73 JEHOVAH THY GOD, and thou shalt not from damnation and hell, except by acknowledge a God besides Me; THERE the assumed Human; for redemption IS NO SAVIOR BESIDES ME, Hosea xiii. was the subjugation of the hells, and 4. That allJlesh may know that I JEHO- the establishment of order in the heavVAH am thy SAVIOR and thy REDEEM- ens, and, after this, the institution of a ER, Isaiah xlix. 26. Il. 16. Asfor oUR church: these things, God by his omREDEEMER, JEHOVAH OF HOSTS IS HIS nipotence could not effect, except by NAME, xlvii. 4. THEIR REDEEMER IS means of the Human; as no one can MIGHTY; JEHOVAH OF HOSTS IS HIS work unless he has an arm; also his NAME, Jerem. 1. 34. JEHOVAH, my Rock Human is called in the Word, the Arm and my REDEEMER, Psalm xix. 15. of Jehovah, Isaiah xl. 10; liii. 1; an(l Thus said JEHOVAH, THY REDEEMER, also as no one can attack a fortifie( the Holy One of Israel, I am JEHOVAH city, and destroy the temples of the THY GOD, Isaiah xlviii. 17. xliii. 24. idols which are therein, except by xlix. 7. Thus said JEHOVAH thy RE- means of proper powers. That, in this DEEMER, I am JEHOVAH, that maketh divine work, God had omnipotence by all things, even alone by myself, xliv. 24. means of his Human, also is manifest Thus said JEHOVAH, the King of Israel, from the Word; for God, who is in the andhis REDEEMER, JEHOVAH OF HOSTS, inmost, and thus the purest things, other. lam the First and the Last, and besides wise might have passed in vain into the Me there is no God, xliv. 6. THOU,JE- ultimates in which the hells are, and HOVAH, art our Father, our REDEEMER in which the men of that time were, from eternity is thy name, lxiii. 16. comparatively as the soul cannot do With the mercy of eternity I will have any thing without a body, or as no mercy, thus said Jehovah thy REDEEM- one can conquer enemies, which do ER, liv. S. THOU HAST REDEEMED me, not come into his sight, or to which he JEHOVAH, GOD OF TRuTH, Psalm xxxi. 6. cannot come and approach with any Let Israel hope in JEHOVAH, because in arms, as spears, shields, or muskets. JEH:OVAH is mercy, and with Him is To accomplish the work of redempplenteous REDEMPTION, and He will tion without the Human, was as imREDEEM Israel from all his iniquities, possible for God, as it is for man to cxxx. 7, 8. JEHOVAH GOD, and THY RE- subjugate the Indies, and not transDEEMER the Holy One of Israel, THE port soldiers thither by means of ships, GOD OF THE WHOLE EARTH SHALL HE or as it is to make trees grow only by BE CALLED, Isaiah liv. 5. From these the heat and light of the sun, unless passages and very many others, every the air were created, through which man who has eyes, and a mind opened by the heat and light might pass, and un means of them, may see that God, who is less the earth were created, out of one, descended and became Man, for the which they might be produced; nay, purpose of accomplishing the work of re- it is as impossible, as to cast nets into demption. Who cannot see this, as in the air, and catch fishes there, and not the morning light, while he attends to in the water; for Jehovah, as He is in those very divine declarations, which Himself, cannot, by his omnipotence, have been adduced? But those who touch any devil in hell, nor any devil are in the shade of night, from confir- upon earth, and repress him and his mation in favor of the birth of another fury, and subdue his violence, unless God from eternity, and concerning his He be in the lasts, as Ile is in the descent and redemption, close their firsts: He is in the lasts in his Human; eyelids at those divine declarations, and wherefore, in the Word, IHe is called in that state think how they may apply the First and the Last, the Alpha and them to their falses, and pervert them. the Omega, the Beginning and the End. 84. There are several reasons, 85. II. THAT JEHOVAH DESCENDED which will be explained in the course AS THE DIVINE TRUTH, WHICH IS THE of the following pages, why God could WORD, AND YET THAT HE DID NOT not redeem men, that is, deliver them SEPARATE THE DIVINE GOOn. 1(1 74 Concerning the Lord the Redeemer. There are two things which make sented Himself as that IWord, in his the essence of God, the Divine Love and transfiguration before the three disthe Divine Wisdom; or, what is the ciples on the mount (Platt. xii. MIark same, the Divine Good and the Divine ix. and Luke ix.), and also before Truth. That these two are the essence John (Rev. i, 12 to 16), will be seen in of God, was demonstrated above, n. the chapter concerning the SACRED 36 to 48. These two, in the Word, SCRIPTURE. That the Lord, in the are meant also by Jehovah God; by world, was the Divine Truth, appear; Jehovahl, the Divine Love or the Divine from his own words: I am the /Va~l Good, and by God, the Divine Wisdom the TRUTH and the Life, John xiv or the Divine Truth; thence it is, that, 6; and from these, We know that in the Word, they are distinguished in the Son of God hath come, and giver various ways, and sometimes only Je- us understanding, that we may knou hovah is named, and sometimes only the TRUTH, and we are in the TRUTH, God; for where it is treated of the Di- IN HIS SON JESUS CHRIST: This is the, vine Good, there it is said Jehovah; true God and eternal life, 1 John v and where of the Divine Truth, there 20, 21; and still further by his heino God; and where of both, there Jeho- called the LIGHT, as in these passages: vah God. That Jehovah God de- He tas the TRUE LIGHT, which enliglit. scended as the Divine Truth, which is eneth every man that cometh into the the Word, is evident in John, where world, John i. 4, 9. Jesus said, Yet are these words; In the beginning was for a little while the LIGHT is with your the Word, and the Word was with walk while ye haveLIGHT, lest darkness God, and the Word was God. All overtake you: while ye have LIGHT, bcthings were made by Him, and without lieve in the LIGHT, that ye may be sons Hinm was nothing made that was made. of the LIGHT, Xii. 35, 36, 46. I an the And the Word became flesh, and LIGHT of the world, ix. 5. Simeon dwelt amongst us, i. 1, 3, 14. That by said, AIine eyes have seen thy salvation, the Word is there meant the Divine a LIGHT for the revelation of the getn. Truth, is because the Word, which is in tiles, Luke ii. 30, 31, 32. This is the the church, is the Divine Truth itself; judgment, that LIGHT hath come into for it was dictated by Jehovah Himself, the world; he who doeth the TRUTII, and what is dictated by Jehovah, is cometh to the LIGHT, John iii. 19, 21: purely the Divine Truth,and can be no besides other places, where by theother; but, because that passed through light is meant the Divine Truth. the heavens, even into the world, it be- 86. The reason why Jehovah God came accommodated to the angels in descended into the world as the Divine heaven, and also to men in the world. Truth was, that lie might do the work Thence there is, in the Word, a spirit- of redemption; and redemption was ual sense, in which Divine Truth is in the subjugation of the hells, the estabthe light, and a natural sense, in which lishment of order in the heavens, and, Divine Truth is in the shade; wherefore after this, the institution of a church. the Divine Truth, in this Word, is what The Divine Good is not competent to efis meant in John. This appears still fect those things, but the Divine Truth more clearly from this, that -the Lord from the Divine Good: the Divine Good, came into the world that He might ful- considered in itself, is as the round fill all things of the Word; wherefore hilt of a sword, or as blunt wood, or as it is so often read, that this and that a naked bow; but the Divine Truth was done by Him that the Scripture from the Divine Good, is as a sharp might be fulfilled. No other than the sword, and as wood in the form of a Divine Truth is meant by the Messiah spear, and as a bow with arrows, or Christ; nor any other by the Son of which are serviceable against an eneMan; nor any other by the Comforter, my. By swords, spears, and bows, the Holy Spirit, which the Lord sent in the spiritual sense of the Word, after his departure. That He repre- also are meant truths fighting: see Concerntng the Lord the Redeemer. 7X "Apocalypse Revealed," n. 52, 298, standing and its truths. In the spirit436, where this is demonstrated: nor ual world, the power of truth is most could the falses and evils in which the conspicuous; an angel who is in divine hells were and perpetually are, be at- truths from the Lord, although, as to tacked, conquered and subjugated the body, he is as weak as an infant, othelvwise than by the divine truth can put to flight, pursue to hell, and from the Word; nor could the new thrust into the caverns there, even a heaven, which also was then made, be troop of infernal spirits, who appear as founded, formed and arranged in order the Anakim and the Nephalim, that is, by any other means; nor could the as giants; and when they go out of the New Church upon earth be instituted caverns, they dare not approach the by any other means. Moreover, all angel. Those who are in divine truths the strength, all the virtue, and all the from the Lord are in that world as lipower of God, is of the divine truth ons, althougi, as to their bodies, they from the divine good. This was the are no stronger than sheep. It is reason why Jehovah God descended as similar with men who are in divine divine truth, which is the Word; there- truths from the Lord, against evils and fore it is said in David, Gird thy sword falses, consequently against phalanxes upon thy thig'h, 0 MIGHTY, and in of devils, who, considered in their thy honor ascend; RIDE UPON THE essence, are no other than evils and WORD OF TRUTH; thy right hand will falses. The reason why there is such teach thee wonderful things; thine ar- strength inherent in divine truth is, rows are sharp; thine enemies shallfall because God is Good itself and Truth under thee, Psalm xlv. 4, 5, 6. These itself, and He created the universe by words are concerning the Lord, and the divine truth; and all the laws of' concerning his combats with the hells, order, by which He preserves the uniand concerning his victories over them. verse, are truths. Wherefore it is 87. What good without truth is, said in John, that By the Word a71 and what truth from good is, appears things were made, and without it nothmanifestly from man; all his good ing was made that was made, i. 3, 10; resides in the will, and all his truth in and in David, By the Word of Jchothe understanding; and the will from vah the heavens were made, and all the its good cannot do any thing except by host of them by the breath of his the understanding; it cannot work, it mouth, Psalm xxxiii. 6. cannot speak, it cannot feel; all its S8. That God, although He devirtue and power is by means of the scended as the divine truth, still did understanding, consequently by means not separate the divine good, is evi. of truth, for the understanding is the dent from the conception, concerning receptacle and habitation of truth. which it is read, that The virtue of The case is similar with these as with the Most Hiigh overshadowed HIary, the operation of the heart and lungs in Luke i. 35; and by the virtue of the the body; the heart, without the respi- Most High, is meant the divine good. ration of the lungs, does not produce The same is evident from the pasany motion or any sensation, but the sages, where He says that the Father is respiration of the lungs from the heart in Him, and He in the Father; that al_ does both; which is evident in swoons things of the Father are his; and that with those who are suffocated and the Father and He are one; besides drowned in water, in whom respiration many other things; by the Father is ceases, while the systolic activity of the meant the Divine Good. heart still continues; that such have 89. III. THATGOD ASSUMED THE Huneither motion nor sensation, is known. MAN ACCORDING TO HIS DIVINE ORDER. It is similar with embryos in the womb In the section concerning the divine of the mother; the reason is, because omnipotence and omniscience, it was the heart corresponds to the will and shown, that God, at the creation, ints goods: and the lungs to the under- troduced order into the universe, and 76 Concerning the Lord the Redeemer. into all and every part of it; and that 90. Those who do not know, that therefore the omnipotence of God, in the divine omnipotence proceeds and the universe and in all and every part operates according to order, may hatch of it, proceeds and operates according out of their fancy many things oppo. to the laws of his divine order, concern- site and contradictory to sound reason, ing which we have treated above in a as why God did not assume the Human series from n. 47 to 74. Now, because immediately, without such a progresGod descended, and because He is sion; why He did not create or comOrder itself, as also was there demon- pose for Himself a body out of the strated, in order that He alsc might elements, from the four quarters of the actually become Man, He could not world, and thus exhibit himself to be but be conceived, carried in the womb, seen as God-Man, before the Jewish brought forth, educated, and succes- people, nay, before the whole world; sively learn the sciences, and by them or, if He would be born, why He did be introduced into intelligence and not infuse into the embryo itself, or into wisdom. Wherefore, as to the Human, Himself as an infant, all his Divine; He was an infant as an infant, a boy or why lie did not, after his birth, as a boy, &c.; with this difference raise Himself up to the stature of a only, that He perfected those progres- perfect man, and speak immediately sive states sooner, more fully and more from the divine wisdom. Such and perfectly, than others. That He ad- similar things those may conceive and vanced thus progressively according to bring forth, who think concerning the order, is evident from these words in divine omnipotence without order; and Luke; And the Child Jesus grew, and thus may fill the church with deliriums was strengthened in spirit, and increas- and trifles, as also has been done; as ed in wisdom, in age, and in favor with that God could beget a Son from eterGod and man, ii. 43, 50. That He nity, and cause that a third God also did so sooner, more fully and more should then proceed from Himself and perfectly, than others, appears from the Son; then that He could be angry those things which are said of Him in with the human race, give them over the same Evangelist; as that when He to execration, and be willing to be was a Boy of twelve years, He sat in the brought back to mercy by his Son, and temple in the midst of the doctors, and this by his intercession and the rememtaught; and that all who heard Him brance of his cross; and, moreover, were astonished at his intelligence and that He could put into man the righteanswers, ii. 46, 47; and afterwards, iv. ousness of his Son, and insert it in his 16 to 22, 32. This was done, because heart, as a simple substance, according the divine order is, that man should to Wolfius, in which, as the author prepare, himself for the reception of himself says, are all things of the Son's God; and as he prepares himself, so merit; but that it cannot be divided, God enters into him, as into his habi- since, if it be divided, it falls into tation and house; and that preparation nothing; and, moreover, that He can, is made by means of knowledges con- as by a papal bull, remit sins to whom. cerning God, and concerning the spir- soever He will, or purify the most im itual things which are of the church, pious person from his black evils, ano and thus by intelligence and wisdom; thus make one who is black as a devil, for it is a law of order, that as far as white as an angel of light, without man accedes and approaches to God, man's moving himself any more than which he should do altogether as from a stone, or while he stands still as a himself, so far God accedes and ap- statue or as an idol; besides many proaches to man, and in the midst of other foolish notions, which those who him conjoins Himself with him. That maintain that the divine power is abthe Lord lroceeded according to this or- solute, without any knowledge or acder, even to union with his Father, will knowledgment of order, may scatter be filrther demonstrated in what follows about as a winnower scatters chaff in Concerning the Lord the Redeemer. 77 the air. These, in spiritual things, man has, is from the father, and all which are of heaven and the church, the material is from the mother; as to and thence of eternal life, may wander the Lord, the Divine which He had froIn divine truths, like a blind man in was from Jehovah, the Father, and the the woods, who now falls upon stones, human was from the mother; these now dashes his forehead against a two united are the Son of God. That tree, now entangles his hair in its it is so, appears clearly from the nativbranches. ity of the Lord, concerning which this 91. Divine miracles also have been is written in Luke: The angel Gabriel done according to divine order, but ac- said to Mary, The Holy Spirit shall cording to the Order of the Influx of come upon thee, and the virtue of the the Spiritual World into the Natural; Most High shall overshadow thee; concerning which order no one has whence the Holy Thing that is born of hitherto known any thing, because no thee shall be called the Son of God, one has known any thing of the spir- i. 35. The Lord called Himself Sent itual world. But what that order is, by the Father, also for this reason, be. will be made manifest in its time, when cause by sent is signified the like as we treat of DIVINE MIRACLES, and of by angel; for angel, in the original MAGICAL MIRACLES. language, is sent: for it is said in Isaiah, 92. IV. THAT THE HUMAN, BY THE ANGEL OF THE FACES OF JEHOWHICH GOD SENT HIMSELF INTO THE VAH delivered them; in his love and WORLD, IS THE SON OF GOD. his pity he redeemed them, lxiii. 9; and The Lord frequently said, that the in Malachi; THE LORD, whom ye seek, Father sent Him into the world, and shall suddenly come to his temple, AND that He was sent by the Father; as THE ANGEL OF THE COVENANT, whom Matt. x. 40. xv. 24. John iii. 17, 24. ye desire, iii. 1; besides other places. v. 23, 24, 36, 37, 38. vi. 29, 39, 40, That the Divine Trinity, God the 44, 57. vii. 16, 18, 28,'29. viii. 16, 18, Father, the Son, and the Holy Spirit, is 29, 42. ix. 4; and in many other places; in the Lord, and that the Father in Him and this He says, because by being is the Divine from which [are all things], sent into the world, is meant to de- the Son, the Divine Human, and the scend and come amongst men; and Holy Spirit, the proceeding Divine, this was done by the Human, which will be seen in the third chapter of He assumed by means of the virgin this work, where we shall treat of the Mary; and also the Human is actually Divine Trinity. the Son of God, because it was con- 93. Since it was said to Mary, by clived of Jehovah God, as a Father, the angel Gabriel, the Holy Thling according to Luke, i. 32, 35. He is which shall be born of thee shall be called the Son of God, the Son of Man, called the Son of God, passages shall and the Son of Mary; and by the Son be adduced from the Word to show of God is meant Jehovah God in his that the Lord, as to the Human, is Human; by the Son of Man, the Lord called THE HOLY ONE OF ISRAEL, as to the Word; and by the Son of which are Iwas seeing in visions; lo, Mary, properly the Human, which He a twatcher and a HOLY ONE descending assumed. That by the Son of God, from heaven, DMn. iv. 10, 20. God and by the Son of MIan, those two will come from Teman, and THE HOLY things are meant, will be demonstrated ONE front mount Paran, Hab. iii. 3. in what follows; that by the Son of IJehovah, THE HOLY ONE, the CrcaMary is meant the merely Human, is tor of Israel, YOUR HOLY ONE, Isaiah manifest from the generation of men, xliv. 11, 15. Thus said Jehovah, the that the soul is from the father, and the Redeemer of Israel, HIS HOLY ONE, xlii. body from the mother; for the soul is 7. IJehovah thy God, THE HOLY ONE in the seed of the father, and it is OF ISRAEL, thy Savior, xliii. 3. As for clothed with a body in the mother; or, our Redeemer, Jehovah of hosts is his what is the same, all the spiritual that name, THE HOLY ONE OF ISRAEL, xlvii ,(8 Concerning the Lord the Redeemer. 4. Said Jehovah your Redeemer, THE Lord, our Savior, the Son of Mlary HOLY ONE OF ISRAEL, xliii. 13. xlviii. and rarely the Son of God, unless they 17 Jehovah of hosts is his name, and then mean a Son of God, born from thy Redeemer, THE HOLY ONE OF eternity: the reason of this is, because ISRAEL, liv. 5. They tempted God and the Roman Catholics have sanctified THE HOLY ONE OF ISRAEL, Psalm Mary, the mother, above the rest, and lxxviii. 41. They forsook Jehovah, have exalted her as a goddess, or queen andprovoked THE HOLY ONE OF ISRA- over all their saints; when yet the EL, Isaiah 1. 4. They said, Make THE Lord, when He glorified his Hlumnan, HOLY ONE OF ISRAEL cease from our put off all of his mother, and put on faces; therefore, thus said THE HOLY all of the Father, which will be fully ONE OF ISRAEL, XXX. 11, 12. Who say, demonstrated in the following parts of Let him hasten his work, that we may this work. From this common saying see, and let the counsel of THE HOLY in the mouth of all, that He is called ONE OF ISRAEL approach and come, the Son of MIary, many enormities v. 19. In that day they shall lean upon have flowed into the church; especially JEHOVAH, THE HOLY ONE OF ISRAEL, with those who have not admitted into in truth, x. 20. Cry out and sing aloud, their judgment those things which aret 0 daughter of Zion, because great in said in the Word concerning the Lord, the midst of thee is THE HOLY ONE as that the Father and He are one; OF ISRAEL, xii. 6. The saying of the that He is in the Father, and the _PaGod of Israel; In that day his eyes ther in Him; that all things of the Fa.shall look to THE HOLY ONE OF ISRAEL, ther are his; that He called Jehovah ia is xvii. 7. The poor of men shall exult Father, and Jehovah the Father called in THE HOLY ONE OF ISRAEL, xxix. Him his Son. The enormities which 19. xli. 16. The earth is full of guilt- have flowed into the church from this, incss against THE HOLY ONE OF ISRA- that they name Him the Son of Mary, EL, Jerem. 1. 29; and, moreover, Isaiah and not the Son of God, are,that conlv. 5. lx. 9, and in other places. By cerning the Lord, the idea of divinity is THE HOLY ONE OF ISRAEL is meant lost, and with this, all that which is said the Lord as to the Divine Human; for in the Word concerning Him as the Soi the angel said to Mary, THIE HOLY of God; then that through that enters THING which shall be born of thee Judaism, Arianism, Socinianism, Calshall be called THE SON OF GOD, Luke vinism, such as it was in the beginning, i. 35. That JEHOVAH and THIE HOLY and at length Naturalism, and with ONE OF ISRAEL are one, although they this the fancy that He was the Son of are distinctly named, may be evident Mary by Joseph, and also that he had from the passages also here adduced his soul from the mother, and thence to show that Jehovah is that Holy One that He is called the Son of God, and of Israel. That the Lord is called the is not so. Let every one, clergyman GOD OF ISRAEL, is evident also from as wvell as layman, consult himself, very many passages, as Isaiah xvii. 6. whether he has conceived and cherishes xxi. 10, 17. xxiv. 15. xxix. 23. Jerem. any other idea concerning the Lord, vii. 3. ix. 14. xi. 3. xiii. 12. xvi. 9. as the Son of Mary, than as of a mere xix. 3, 15. xxiii. 2. xxiv. 5. xxv. 15, man. Since such an idea began to 27. xxix. 4, 8, 21, 25. xxx. 2. xxxi. prevail amongst Christians in the third 29. xxxii. 14, 15, 36. xxxiii. 4. xxxiv. century, when the Arians arose, there2, 13. xxxv. 13, 17, 18, 19. xxxvii. 7. fore the Nicene council, to vindicate xxxviii. 17. xxxix. 16. xlii. 9, 15, 1S. the divinity of the Lord, feigned a Son xliii. 10. xliv. 2, 7, 11, 25. xlviii. 1. 1. of God born from eternity; but, by 18. li. 33. Ezek. viii. 4. ix. 3. x. 19,20. this fiction, the Human of the Lord xi. 2. xliii. 2. xliv. 2. Zeph. ii. 9. Psalm was indeed elevated then, and with xli. 13. lix. 6. lxviii. 9. many also at this day it is elevated, to 94. In the Christian churches at the the Divine; but not with those who, present time, it is common to call the by the hypostatic union, understand Concerning the Lord the Redeemer. 79 a union as between two, of whom one which was done in the spiritual world is above, and the other is below. But and then separated the evil from the what else results thence than that the good, and the goats from the sheep, whole Christian church should perish, and expelled from heaven those who which was founded solely upon the made one with the beasts of the dragon, worship of Jehovah in the Human, and of the worthy He founded a new consequently upon God-Man. That no heaven, and of the unworthy a hell, one can see the Father, nor know Him, and successively reduced all things in nor come to Him, nor believe in Him, both to order; and, moreover, instituted unless through his Human, the Lord a new church. These acts were the declares in many passages. If this is acts of redemption, by which the Lorl not done, all the noble seed of the made Himself righteousness; for rightchurch is turned into ignoble seed; eousness is to do all things according the seed of the olive into the seed of to divine order; and to reduce to orthe pine; the seed of the orange, the der those things which have fallen out citron, the apple and the pear, into the of order; for righteousness is divine seed of the willow, the elm, the linden order itself. Those things are meant and the holm-oak; the vine into the by these words of the Lord: It is mnet bulrush of the bog; the wheat and bar- for Me to fulfll all the RIGHTEOUSNESS ley into chaff; nay, all spiritual food OF GOD, Matt. iii. 15; and by these in becomes as the dust which serpents the Old Testament; Behold the days eat; for in man the spiritual light be- will comae, when I shall raise unto D6'comes natural, and at length sensual vid a RIGHTEOUS BRANCI, who sha i corporeal, which, viewed in itself, is reign King, and Do RGHTEOUSNESS i,.l the light of infatuation; yea, man then the earth, and this is his name, JEH'.. becomes as a bird, which, while it flies VAH OUR RIGHTEOUSNESS, Jerem. xxiil. on high, when its wings are clipped 5, 6. xxxiii. 15, 16. I speak in RIGHTwill fall to the earth, where walking, it EOUSNESS, great to save, Isaiah lxiii. 1. sees no more around it than what lies He shall sit upon the throne of David. before its feet; and then concerning to establish it injudgment and RIGHTthe spiritual things of the church, EOUSNESS, ix. 7. Zion shall be redeem. which will be for eternal life, he thinks ed in RIGHTEOUSNESS, i. 27. no otherwise than asoothsayer. These 96. Our countrymen who bear rule things take place while man regards in the church, describe the righteousthe Lord God, the Redeemer and ness of the Lord quitedifferently; and Savior, as the mere Son of Mary, thus also, by the inscription of it upon man, as a mere man. they make their faith saving; when 95. V. THAT THE LORD, BY ACTS OF yet the truth is, that the righteousness REDEMPTION, MADE HIMSELF RIGHT- of the Lord, because it is such and EOUSNESS. thence, and in itself purely divine, That the Lord alone had merit and cannot be conjoined to any man, and righteousness by the obedience which thus cannot produce any salvation, Ile yielded to the Father, and especial- any more than the divine life, which is ly by the passion of the cross, is said the divine love and the divine wisdom. mnd believed at this day in Christian The Lord with these enters into every churches; but it is supposed, that the man; but, unless man lives according to passion of the cross was the very act order, that life is in him, indeed, bul of redemption, when yet that was not it contributes nothing at all to his salthe act of redemption, but the act of vation; it only gives the faculty of linthe glorification of his Human, of derstanding truth, and of doing good which we shall treat in the following To live according to divine order, is to Lemma concerning REDEMPTION.- live according to the commandments of The acts of redemption, by which the God; and when man so lives and c oes, Lord made Himself righteousness, were then he procures for himself righteous. that He executed a last judgment, ness; not the righteousness of the re-, 80 Concerning the Lord the Redeemer. demption of the Lord, but the Lord him- That the union was effected by acts self as righteousness. These are they, of redemption, is because the Lord per who are meant by these words: Unless formed them by means of his Human YOUR RIGHTEOUSNESS shall abound and as He operated, so the Divine, above that of the Scribes and Pharisees, which is meant by the Father, came ye shall not enter into the kingdom of the nearer, assisted and co-operated, and at heavens Matt. v. 520. In the consum- length They so conjoined Themselves, mation oJ the age, the angels will go that They were not two, but one; and forth, and separate the wicked from this union is the glorification, of which the midst of the righteous, xiii. 49; in the following pages. besides other places. By the RIGHT- 98. That the Father and the Son, EOUS, in the Word, are meant those that is, the Divine and the Human in who have lived according to divine or- the Lord, are united like the soul and der, since the divine ordef is righteous- body, is, indeed, according to the ness. The righteousness itself, which, faith of the church at this day, and by acts of redemption,the Lord became, also according to the Word; but still cannot be ascribed to man, inscribed scarcely five in a hundred, or fifty in upon him, adapted and conjoined to a thousand know this: the reason is, him, otherwise than light can be to the the doctrine of justification by faith eye, sound to the ear, will to the mus- alone, which most of the clergy, who cles of one acting, thought to the lips seek the reputation of learning, on acof one speaking, air to the lungs of count of honors and riches, have emone breathing, heat to the blood, &c., braced with all zeal, until that docwhich, that they flow in and adjoin trine has got complete possession of themselves, besides that they conjoin the minds of thoWe at this day; and themselves, every one of himself per- because this has intoxicated their ceives. But righteousness is acquired thoughts, like the vinous spirit called so far as man exercises righteousness; alcohol, therefore, like men intoxicatand he exercises righteousness as far ed, they have not seen this most essenas he acts with his neighbor from the tial thing of the church, that Jehovah love of what is just and true: in the God descended and assumed the Hugood itself, or in the use itself, which man; when yet, solely by this union, is he does, righteousness dwells; for the given to man conjunction with God; Lord says, that every tree may be and by conjunction, salvation. That known by its fruit. Who does not salvation depends on the knowledge know another by his works, if he at- and acknowledgment of God, may aptends to them, from what end and pur- pear evident to every one who considpose of the will, and from what cause ers that God is all in all of heaven, and and intention they are done? All the thence all in all of the church; conangels attend to these things, and also sequently, all in all of theology. But all the wise men in our world. In first it shall here be demonstrated, that general, every shrub and plant is known the union of the Father and the Son, by its flower and seed, and by its use; or of the Divine and the Human in the every metal, by its goodness; every Lord, is as the union of the soul and stone by its quality; every field, every the body; and afterwards, that that kind of food, every animal of the earth, union is reciprocal. A union like that and every bird of the air, by their qual- of the soul and the body has been ity: why not man? But concerning established in the Athanasian creed, the quality of the works of man, which is received, in all the Christian whence it is, will be opened in the world, for the doctrine concerning God. chapter concerning faith. There these words are read: Ou? 97. VI. THAT THE LORD, BY THE Lord Jesus Christ is Gsod and l Man, SAME ACTS, UNITED HIMSELF TO still there are not two, but there is one TIIE FATHER, AND THE FATHER Christ: He is one, because the Divine HIMSELF TO HIM. took the Human to itself; yea, fHe i.s Concerntng the Lord the Redeemer. 81 altogether one, and He is one person; will one thing; thence is effected for as the soul and body is one man, so something homnogeneous, sympathetic, God and Man is one Christ. But here unanimous and concordant in every it is meant that there is such a union part of each. Such is the reciprocal of a Son of God from eternity with the conjunction of the soul and body with Son born in time; but, because God is every man; such is the conjunction of one, and not three, while that union is the spirit of man with the organs of meant with the one God from eternity, sensation and motion of his body; such that doctrine agrees with the Word. is the conjunction of the heart and In the Word these things are read, lungs; such is the conjunction of the that He was conceived of Jehovah, the will and understanding; such is the Father, Luke i. 34, 35; thence his conjunction of all the members and soul and life; wherefore lie says, that viscera in and amongst each other in lie and the Father are one, John x. 30; man; such is the conjunction of minds, that He who seeth and knoweth Him, amongst all those who inwardly love seeth and knoweth the Father, xiv. 9; each other, for it is inscribed on all If ye had known me, ye would also love and friendship, for love wishes to have known my Father, viii. 19; He love, and wishes to be loved. There is who receiveth me, receiveth Him who a reciprocal conjunction of all things sent me, xiii. 20. that He is in the bo- in the world, that are fully conjoined sonm of the Father, i. I; that All with each other; similar is the conthings whatsoever the Father hath are junction of the heat of the sun with his, xvi. 15; that He is called the Fa- the heat of wood and of stone; of th e ther of eternity, Isaiah ix. 6; that vital heat with the heat of all the ar cThlence He hath power over all flesh, mal fibres in animals; similar is th it John xvii. 2; and all power in heaven of a tree with its root, by the root withll and in earth, Matt. xxviii. 18. From the tree, and by the tree with the fruit: these and several other passages in the. such is that of the magnet with iron, Word, it may be clearly seen, that the &c. Unless conjunction be effected union of the Father and Him is like reciprocally and mutually by the acthat of the soul and body; wherefore cession of one to another, only an ex. also, in the Old Testament, He is often ternal conjunction is effected, and not named Jehovah, Jehovah of hosts, and an internal one; anu this in time is Jehovah the Redeemer: see above, n. 83. spontaneously and mutually dissolved, 99. That that union is reciprocal, and sometimes so that they no longer is very evident from these passages in know each other. the Word: Philip, believest thou not 100. Now, because a conjunction that I am in the Father, and the which is a conjunction, cannot be efFather in Me? Believe Mie, that I am fected, unless it be done mutually and in the Father, and the Father in Mie. reciprocally, therefore the conjunction John xiv. 6, 11; That ye may know of the Lord and man is no other, as is and believe that the Father is in Mfe, very manifest fiom these passages: and I in the Father, x. 36, 38; That He that eateth my flesh, and drinketh they all may be one, as Thou, Father, ray blood, ABIDETH IN ME, AND I IN HIM, art in Mle, andIin Thee, xvii. 21; Fa- John vi. 56. ABIDE IN ME, AND I IN tht.r, all mine are thine, and thine are you' HE THAT ABIDETH IN ME, AND mine, xvii. 10. That the union is re- I IN HIM, beareth much fruit, xv. 4, 5. ciprocal, is because no union or con- W.osoever openeth the door, I will come junction between two is given, unless in to him, and WILL SUJP WITH HIM, one mutually accedes to the other: eve- AND HE WITH ME, Rev. iii. 20; bery conjunction in the universal heaven, sides other places. This conjunction in the universal world, and in the is effected by man's acceding to whole of man, is from no other source the Lord, and the Lord to him; for it than from the reciprocal accession of is a fixed and immutable law, that as far one to another, and then that both as man accedes to the Lord, so fai 1! 82 Concerning the Lord the Redeemer. the Lord accedes to man: but more and in Isaiah, A Cdild is born to us will be seen concerning this in the chap- a Son is given to us, whose name is God ters concerning CHARITY and FAITH. the Father of eternity, ix. 5, 6. By 101. VII. THAT THUS GOD BECAME Son, also, is meant the Lord, as to the MAN, AND MAN GOD, IN ONE PERSON. Human, in David; 1will announce con. That Jehovah God became Man, and cerning the statute, Jehovah said, Man God, in one person, follows as a Thou art my Son; to-day I have begot. conclusion from all the preceding arti- ten thee. Kiss the Son, lest He be ancles of this chapter, particularly from gry, and ye perish in the way, Psalm these two; that Jehovah, the Creator ii. 7, 12. Here is not meant a Son of the universe, descended and assumed from eternity, but the Son born in the the Human, that He might redeem and world; for it is prophetical of the Lord, save men; of which above, n. 82, 83, who was about to come; wherefore it 84; and that The Lord, by acts of re- is called the statute concerning which denption, united Himself to the Fa- Jehovah announced to David; and in ther, and the Father Himself to Him, that Psalm it is written before, I have thus reciprocally and mutually; of anointed my King upon Zion, verse 6; which above, n. 97 to 100. From that and it follows, I will give to Him the reciprocal union, it is very manifest, nations for an inheritance, verse 8; that God became Man, and Man God, wherefore TO-DAY, there, is not from in one person. The same also follows eternity, but in time, for with Jehovah as a consequence of the union of both, the future is present. that it is like that of the soul and 102. It is believed that the Lord, as body: that this is according to the to the Human, not only was, but also is faith of the church at this day, accord- the Son of Mary; but in this the ing to the creed of Athanasius, may Christian world is under a delusion. be seen above, n. 89; also according That he was the Son of Mary, is true; to the faith of the evangelical Protes- but that He is so still, is not true; for tants, in their chief book of orthodoxy, by acts of redemption, He put off the which is called the FORMULA CONCOR- Human from the mother, and put on a DIr, where it is strongly confirmed, Human fiom the Father; thence it is, both from the Sacred Scripture, and that the Human of the Lord is Divine, from the fathers, and also by rational and that, in Him, God is Man, and a!guments, that the human nature of Man God. That He put off the HuChrist is exalted to divine majesty, man from the mother, and put on a o:nnipotence and omnipresence; and Human from the Father, which is the a.!so that, in Christ, Man is God, and Divine Human, may be seen from this, God Man; concerning this, see there, that He never called Mary his mother, p. 607, 765. Besides, in this chapter it as may be evident from these pashas been proved, that Jehovah God, as sages: The mother of Jesus said to tilm, to his Human, in the Word, is called They have no wine. Jesus saidl to her, Jehovah, Jehovah God, Jehovah of WOMAN, what is it to Me and thce? hosts, and also the God of Israel; My hour is not yet come, John ii. 4. wherefore Paul says, that In Jesus And in another place; Jesus from? the Christ all the fullness of the Godhead cross, seeing his mother, and the disciple dwelleth bodily, Col. ii. 9; and John, standing by,?v whom He loved, saith to that Jesus Christ, the Son of God, is his mother, WYoMAN, behold thy Sotn! the true God and eternal life, 1 John Then He saith to the, disciple, Behold v. 20, 21. That by the Son of God is thy mother! xix. 26, 27; and once properly meant his Human, may be that He did not acknowledge her; It seen above, n. 92, and the following. was told Jesus by some, saying, 7ahy And, moreover, Jehovah God calls mother and thy brethren are standing both Himself and Him Lord; for it is without, and wish to see Thee. Jesus, read, The Lord said unto my Lord, answering, said, My mother and?my Sit on my right hand, Psalm cx. 1; brethren are those who hear the TIord Concerning the Lord the Redeemer 83 of God, and do it, Luke viii. 20, 21; and his Redeemer, Jehovah of hosts, Matt. xii. 46 to 49; Mark iii. 31 to 35. I am the First and the Last, xliv. 6 Thus the Lord did not call her mother, xlviii. 12. but woman, and gave her to John as a 103. To the above I shall add this mother in other places, she is called arcanum, that the soul, which is from his mother, but not by his own mouth. the father, is the very man, and that This also is confirmed by this, that He the body, which is from the mother, is did not acknowledge Himself to be not man in itself, but from the soul: the Son of David, for it is read in the the body is only a covering of the soul, Evangelists, Jesus asked the Phari- composed of such things as are of the sees) saying, What think ye of natural world. Every man, after death, Christ? Wlhose son is He? They puts off the natural, which he had from say to Him, David's. He saith to the mother, and retains the spiritual, them, flow, then, doth David, in the which he had from the father, togethspirit, call Him his Lord, saying, The er with a kind of border -or circumLord said to my Lord, Sit on my right ambient accretion] from the purest hand, until I make thine enemies thy things of nature, around it; but this footstool. If, then, David calleth border, with those. who'come into Him Lord, how is He his Son? And heaven, is below, and the spiritual no one was able to answer Him a word, above; but that border with those Matt. xxii. 39 to 44; Mark xii. 35, 36, who come into hell is above, and the 37; Luke xx. 41 to 44; Psalm cx. 1. spiritual below; thence it is, that a To the above I shall add this news. man-angel speaks from heaven, thus It was once given me to speak with what is good and true; but that a Mary the mother. She passed by man-devil speaks from hell, while from some time since, and appeared in his heart, and, as it were, from heaven, heaven over my head, in white rai- while from his mouth; he does this ment, as of silk; and then, stopping a abroad, but that at home. Since the little while, she said that she was the soul of man is the very man, and is mother of the Lord, because He was spiritual from its origin, it is manifest born of her, but that, when He became whence it is that the mind, soul, disGod, He put off all the Human which position, inclination and affection of he had from her, and that therefore she the love of the father dwells in his worships Him as her God, and that she offspring, and returns and renders itself is not willing that any one should ac- conspicuous from generation to generknowledge Him for her son, because ation. Thence it is, that many famiin Him all is divine. From these lies, yea, nations, are known from their things, this truth shines forth, that thus first father; there is a general image Jehovah is Man, as in the firsts, also in the face of each descendant, which in the lasts, according to these words; manifests itself; and this image is not I am the Alpha and the Omega, the Be- changed, except by the spiritual things ginning and the End, He who is, and of the church. The reason that a who was, and who is to come, the Al- general image of Jacob and Judah still mighty, Rev. i. 8, 11. John, when he remains in their posterity, by which saw the Son of 3Ian in the midst of they may be distinguished from others, the seven candlesticks, fell at his feet is, because they have hitherto adhered as dead; but He put his right hand firmly to their religious principles; for upon him, saying, I am the First and there is in the seed of every one, from the Last, Rev. i. 13, 17; xxi. 6. Be- which he is conceived, a graft or offset hold, I come quickly, that I may give to of the father's soul, in its fullness, with. every one according to his work. I in a certain covering from the eleam the Alpha and the Omega, the Be- ments of nature, by which the body is ginning and the End, the First and the formed in the womb of the mother; Last, xxii. 12, 13. And in Isaiah, which may be made according to the Thlus said Jehovah, the King of Israel, likeness of the father, or according to 84 Concerning the Lord the Redeemer. the likeness of the mother, the image state when He was transfigured before of the father still remaining within it, his three disciples, and when Ile did which continually endeavors to bring miracles, and whenever He said that itself forth, and if it cannot do itin the the Father and He were one; that the first generation, it effects it the follow- Father is in Him, and He in the Faing. The reason that the image of ther; that all things of the Father are the father is in its fullness in the seed, his; and when the union was fully is, because, as was said, the soul is completed, that He had power over all spiritual from its origin, and what is flesh, John xvii. 2; and all power in spiritual has nothing in common heaven and in earth, Matt. xxviii. 18; with space; wherefore it is simi- besides many other things. lar to itself in a small, as well as in a 105. The reason that the Lord had large compass. With respect to the those two states of exinanition and glo. Lord, He, while He was in the world, by rification, was, because there is no othacts of redemption, put off the human er possible way of attaining to union. from the mother, and put on a Human since it is according to the divine order, from the Father, which is the Divine which is unchangeable. The divine Human; thence it is, that in Him, Man order is, that man should dispose him-'s God, and God Man. self for the reception of God, and pre104. VIII. THAT THE PROGRESS pare himself for a receptacle and habro UNION WAS THE STATE OF HIS itation, into which God may enter and EXINANITION [OR HUMILIATION], AND dwell, as in his temple. Man should [HAT THE UNION ITSELF IS THE do this from himself, but still he shouli STATE OF HIS GLORIFICATION. acknowledge that it is from God; lhe That the Lord, while He was in the should acknowledge this, because he world, had two states, which are called does not perceive the presence avnd states of exinanition and glorifica- operation of God, although God, being tion, is known in the church; the most perfectly present, operates in man former state, which was that of exina- all the good of love, and all the true of nition,isdescribed in many passages in faith. According to this order every the Word, especially in the Psalms of man proceeds and must proceed, that David, and also in the prophets, and he may, from natural, become spiritual. particularly in Isaiah liii., where it is In like manner the Lord, that He might said, that He poured out his soul unto make his Natural Divine; thence it death, verse 12. This same state was is, that He prayed to the Father; that the state of his humiliation before the He. did his will; and that all that H-Ie Father, for in it he prayed to the Fa- did and said, He attributed to Him:n ther, and He says that He does his and that upon the cross Hie said, lJfy will, and ascribes all that He did or God, my God, why hast Thou forsaken said to the Father. That He prayed Ale? for in this state, God appears abto the Father, is evident from these sent. But after this state, conies anpassages, Matt. xvii. 43; Mark i. 35; other, which is a state of conjunction vi. 46; xiv. 32 to 39; Luke v. 15; vi. with God; in this man acts in like 12; xxii. 41 to 44; John xvii. 9, 15, manner, but then from God; nor has 20. That He did the will of the Fa- he then need, in like manner as bether, John iv. 34; v. 30. That He fore, to ascribe to God all the good ascribed all that He did and said to the which he wills and does, and all the Father, John viii. 26, 27, 28; xii. 49, truth which he thinks and speaks, be50; xiv. 10. Yea, upon the cross He cause this is inscribed upon his heart, cried out, 3ly God, My God, why hast and thence it is inwardly in all his Thouforsaken Ale? Matt. xxvii. 47; actions and speech. In like manner, Mark xv. 34; and, moreover, without the Lord united Himself to his Father this state, He could not have been and the Father Himself to IIim; in a crucified. The state of glorification is word, the Lord glorified his Human, also a state of union. He was in this that is, made it divine, ir the same Concerning the Lord the Redeemer. 85 manner that the Lord regenerates obtains any office; of every student man, that is, makes him spiritual. who is preparing for the ministry, be. That every man, who from natural fore he becomes a priest; and of every becomes spiritual, undergoes two states, priest before he becomes a pastor; and and that through the first he enters then of every pastor before he becomes into the other, and thus from the a primate; also of every virgin before world to heaven, will be fully demon- she becomes a wife; and of every strated in the chapters concerning maid before she becomes a mistress; FREE-WILL, concerning CHARITY and in general, of every clerk before he FAITH, and concerning REFORMATION becomes a merchant; of every soldier and REGENERATION; here only, that in before he becomes an officer; of every the first state, which is called the state servant before he becomes a master. of reformation, man is in full liberty of The first of these is a state of servi. acting according to the rational of his tude, the other of one's own will, and understanding; and that in the second, thence understanding. Those twc which is the state of regeneration, he states are represented also by various Is also in similar liberty, but that then things in the animal kingdom; the he wills and acts, and thinks and first, by beasts and birds as long as speaks, from a new love and a new in- they are with their mothers and fathers, telligence, which are from the Lord; which they then follow constantly, and for, in the first state, the understanding are nourished and led by them; and the acts the first part, and the will the sec- other state, when they leave them, and ond; in the other, the will.acts the look out for themselves: in like manfirst, and the understanding the sec- ner by worms; the first, while they ond; but the understanding from the crawl and are nourished by leaves, the will, and not the will by the under- second, when they cast off their skins, standing. The conjunction of the and become butterflies. Those two good and the true, of charity and states are represented also in the subfaith, and of the internal and the exter- jects of the vegetable kingdom; the nal man, is not otherwise effected. first, when the vegetable springs up 106. Those two states are repre- from the seed, and is adorned with sented by various things in the universe; branches, buds and leaves; the other, the reason is, because they are accord- when it bears fruit, and produces new ing to divine order, and divine order seeds; this may be compared to the fills all and every thing, even to the conjunction of the good and the true, nlinutest things in the universe. The since all things which belong to a tree first state is represented with every correspond to truths, and the fruit to man by the state of his infancy and good. But the man, who stops in the childhood, even to his youth, adoles- first state, and does not enter the seccence and manhood, which is the state ond, is like a tree which bears only of his humiliation before his. parents, leaves, and not fruit, concerning which and then of obedience, and also of in- it is said in the Word, that it is to struction from masters and ministers; be pulled up, and cast into the fire. but the other state is represented by Matt. xxi. 19; Luke xiii. 6 to 10, the state of the same person when he John xv. 5, 6. And he is like a serbecomes his own master, and freely vant, that is not willing to be free, exercises his own will and understand- concerning whom it was commanded, ing, in which he has absolute power in that He should be brought to the door, his own house. The first state is also or to the door-post, and his ear should represented by the state of a prince, or be bored through with an awl, Exod. the son of a king, or of a duke, before xxi. 6. Servants are those who are he becomes a king or a duke; in like not conjoined to the Lord, but the free manner, by the state of every citizen are those who are conjoined to Him; before he becomes the person of a for the Lord says, If the Scn makes magistrate; of every subject before he you free, ye are trulyfree, John viii. 36 86 Conlceirntng tle Lord the Redeemer. 107 IX. THAT, HEREAFTER, NO believeth not, is already judgedl be, ONE CAN COME FROM CHRISTIANS INTO cause he hath not believed in the naime HEAVEN, UNLESS HE BELIEVES IN THE of the only BEGOTTEN SON OF GOD, LORD GOD THE SAVIOR, AND GOES iii. 18. He who BELIEVETH IN THE TO HIM ALONE. SON hath eternal life, but he who beIt is read in Isaiah, Behold, I create lieveth not the Son shall not see life, a niew heaven, and a new earth, and but the anger of God shall abide upon the former shall not be mentioned, nor him, iii. 36. The bread of God is He come upon the heart; and behold, I am that descended from heaven, and giv. about to create Jerusalem an exultation, eth life to the world; he who comneth to and her people a joy, 1xv. 17. And in Me shall never hunger, and he who bethe Revelation; I saw a new heaven lieveth in MI shall never thirst, vi. 33, and a new earth, and I saw the holy 35. This is the will of Hint who sent Jerusalem descendingfrom God out of MIe, that every one who seeth the Son, heaven, prepared as a bride for her and BELIEVETH IN HIM, may have eterhusband; and one sitting upon the nal life, and I will resuscitate him at throne said, Behold, Imake all things the last day, vi. 40. They said to Je. new, xxi. 1, 2, 5. And it is often said, sus, What shall we do that we may work that No others will enter into heav- the works of God? Jesus answered, en, than those who are written in the Titis is the work of God, that ye BELamb's book of life, Rev. xiii. 8; xvii. LIEVE IN HIM whom the Father hath 8; xx. 12, 15; xxi. 26. By heaven sent, vi. 28, 29. Verily I say unto there, is not meant the heaven which you, He who BELIEVETH IN ME hath is visible to our eyes, but the angelic eternal life, vi. 47. Jesus cried, saying, heaven; by Jerusalem, not any city If any one thirst, let him come to iMe from heaven, but the church, which and drink; whosoever BELIEVETH IN ME, will descend out of that heaven from out of his belly shall flow rivers of livthe Lord; and by the Lamb's book of ing water, vii. 37, 38. Unless ye belife, is not meant any book written in lieve that I am, ye shall die in your heaven, which will be opened, but the sins, viii. 24. Jesus said, I anm the resWord, which is from the Lord and urrection and the life; he who believ. concerning Him. That Jehovah God, eth in Me, although he die, shall live; who is called the Creator and Father, but every one who liveth and believeth descended and assumed the Human, in Me, shall never die, xi. 25, 26. Jealso for the purpose of enabling man sus said, I am come a light into the to approach Him, and to be conjoined world, that every one who believeth in to Him, has been proved, confirmed, Me may not abide in darkness, xii. 46, and established, in the preceding arti- viii. 12. As long as ye have light, cles of this chapter. For who, that believe in the light, that ye may be sons comes to a man, goes to his soul? and of the light, xii. 36. That they shou a. who can do this? But he goes to the abide in the Lord, and the Lord in man himself, whom he sees face to them, xiv. 20, xv. 1 to 5, xvii. 23 face, and with whom he speaks mouth which is done by faith. Paul testito mouth. The case is similar with fled, both to the Jews and to the Greeks. God the Father and the Son, for God repentance towards God, and FAITH IN the Father is in the Son, as the soul in OUR LORD JESUS CHRIST, Acts xx. 21 its body. That it is necessary to be- I am the way, the truth and the life; lieve in the Lord God the Savior, is no one coineth to the Father, but by 1Ae, evident from these passages in the John xiv. 6. That he who believes in Word: God so loved the world, that the Son, believes in the Father (since. lie gave his only begotten Son, that as above said, the Father is in Him. every one who believeth in Him may as the soul in the body), is evident from not perish, but have eternal life, John these passages If ye had known.Me, iii. 15, 16. He who BELIEVETH IN ye would also have known my Father, TIlE SON is not judged, but he wlho John viii. 19: xiv. 7. He who seet&l Concerning the Lord the Redeemer. 87 Me, seeth Him who sent Me, xii. 45. his prayer is like the perfume of in He who receiveth Me, receiveth Him who cense, still it does not ascend to the sent Me, xiii. 20. The reason is, be- angelic heaven, otherwise than as the cause No one can see the Father and smoke of a fire, which is drivenl back live, Exod. xxxiii. 20. Wherefore the by a violent tempest, into his eyes, oi Lord says, No one hath ever seen God; as the perfume from a censer under a the only begotten Son, who is in the monk's cloak: thus, after this time, it bosom of the Father, He hath mani- is with all piety which is determined to a fested Him, John i. 18. No one hath divided trinity, and not to one conjoinseen the Father, but He who is with the ed. That the divine trinity is conFather, He hath seen the Father, vi. joined in the Lord, is the principal ob46. Ye have never heard the voice of ject of this work. Here I will add this the Father, nor seen his shape, v. 37. news; that some months since, the But those who do not know any thing twelve apostles were called together by concerning the Lord, as most of those the Lord, and sent forth into all the in the two parts of the world, Asia spiritual world, as before they were and Africa, and also in the Indies, into the natural world, with the cornmthese, if they believe in one God, and mand, that they should preach this live according to the precepts of their gospel; and then every apostle had his religion, are saved by means of their province assigned to him; which comfaith and life; for imputation is to those mand, also, they are executing with all who know, and not to those who know zeal and industry. But concerning not, as it is not to the blind, when they this subject, we shall treat particularly stumble; for the Lord says, If ye in the last chapter of this work, where were blind, ye would not have sin; but we shall speak concerning THE CONnow ye say that ye see, therefore your SUAMMATION OF THE AGE, concerning sin remaineth, John ix. 41. THE COMTING OF THE LORD, and con108. To confirm this further, I will cerning THE NEW CHURCJI. relate what I know, because I have 109. A COROLLARY. Allthe churchseen, and therefore I can testify what es which had been before the coming follows; that the Lord, at this day, is of the Lord, were representative forming a new angelic heaven, and churches, which could not see divine that it is formed of those who believe truths, but as in the shade; but, after in the Lord God the Savior, and go the coming of the Lord into the world, immediately to Him; and that the a church was instituted by Him, which rest are rejected. Wherefore, if any saw, or rather was able to see, divine hereafter comes from Christendom into truths in the light. The difference is the spiritual world, into which every like that between evening and mornman does come after death, and does ing; the state of the church before the not believe in the Lord, and go to coming of the Lord is also in the Him alone, and then is not able to re- Word called evening, and the state of ceive this, because he has lived wick- the church after his coming, is called edly, or has confirmed himself in falses, morning. The Lord, before his cornhe is repelled at his first approach ing into the world, was indeed present towards heaven, and his face is thence with the men of the church, but meaverted, and turned towards the lower diately through angels, who representearth, whither he also goes, and con- ed Him; but since his coming, He is joins himself with those there, who present with the men of the church are meant in the Revelation by the immediately; for, in the world, He put dragon and the false prophet. Every on also the NATURAL DIVINE, in which man also in Christian countries, who He is present w th men. The glorifidoes not believe in the Lord, is not cation of the Lord is the glorification hereafter heard with acceptance; his of his Human, which He assumed in prayers, in heaven, are like ill-scented the world, and the glorified Human of odors, and like eructations from ulcer- the Lord is the NATURAL DIVINE ated lungs; and if he thinks that That it is so, is evident from this, that 88; Concerning the Lord the Redeemer. the Lord rose from the sepulchre with internal, he is like one that sleeps and his whole body, which He had in the dreams, and presently, when he awakes, world; nor did He leave any thing in he recollects the dream, and from it the sepulchre; consequently; that He he concludes various things, which took thence with Him, the natural hu- nevertheless, are imaginary. And he nan itself, from the firsts to the lasts is also like one walking in sleep, who of it; wherefore HIe said to the disci- thinks the objects which he sees aie ples, after the resurrection, when they seen in day-light. The difference besupposed that they saw a spirit, See my tween the state of the church before hands and my feet, that it is I myself; the coming of the Lord, and after his feel of Je, and see; for a spirit hath coming, is like the difference between not Jyesh and bones, as ye see Ale have, reading a writing in the night by the Luke xxiv. 37, 39. Whence it is light of the moon and stars, and readmanifest, that his natural body, by glo- ing it by the light of the sun; that the rification, was made divine. Where- eye, in the former light, which is only fore Paul says, that In Christ dwelleth pale, is liable to mistake, and in the all the fullness of the God-head bodily, latter, which is also flammeous, is not liaColoss. ii. 9; and John, that The Son ble to mistake, is well known. Whereof God, Jesus Christ, is the true God, fore it is read concerning the Lord, I Epist. v. 20, 21. Hence the an- The God of Israel said, the Rock of Isgels know, that the Lord alone, in the rael spoke to me, He is as the light of whole spiritual world, is fully IMAN. It the morning vwhile the sun arises, of a is known in the church, that all the morning without clouds, 2 Sam. xxiii. worship amongst the Israelitish and 3, 4. The God of Israel and the Rock Jewish nation was merely external, of Israel is the Lord. And in anothand that it shadowed forth the internal er place, The light of the moon shall be worship which the Lord opened, and as the light of the sun, and the light of that thus worship, before the com- the sun shall be seven-fold, as the light oJ ing of the Lord, consisted in types and seven clays, in the day when Jehovahl figures, which represented true wor- shall bind up the breach of his people, ship in its just effigy. The Lord him- Isaiah xxx. 25, 26. These things are self, indeed, appeared amongst the an- said concerning the state of the church, c,ents; for He said to the Jews, Abra- after the coming of the Lord. In a 4i rm, your father, exulted that he might word, the state of the church befort see my day, and he saw and rejoiced; the coming of the Lord, may be comr say unto you, before Abraham was, pared to an old woman, whose face has 1 am, John viii. 56, 58. But because been painted, and who, from the bright the Lord then was only represented, color of the paint, has appeared to herwhich was done by means of angels, self beautiful; but the state of the therefore all the things ofthe church with church after the coming of the Lord,'them were made representative; but may be compared to a virgin, beautiafter He came into the world, those ful from the native brightness of her representations vanished; the interior complexion. And also the state of the reason of which was, because the Lord, church, before the coming of the Lord, in the world, put on also the NATURAL may be compared to the rind of any DivINE, and from this He illustrates sort of fruit, as of an orange, an apple, not only the internal spiritual man, but a pear, or a grape, and to its flavor; also the external natural; which two, but the state of the church after his uiless they are at the same time illus- coming, may be compared to the innei trated, man is, as it were, in the shade; parts of those fruits, and to their flavor, but while both are at the same time besides with other similar things. The illustrated, he is, as it were, in the reason of this difference is, because day; for while the internal man alone the Lord, since He put on also the is illustrated, and not the external at Natural Divine, illustrates the internal the same time; or while only the ex- spiritual man, and the external natural, ternal, and not, at the same time, the at the same time; for while only the Concerning the Lord the Redeemer. s internal man is illustrated, and not at else, than what he had by confirmation the same time the external, there is impressed upon himself; this remains made a shade; in like manner, while fixed in him, and cannot be torn away only the external, and not at the same especially that which any one has time the internal. confirmed in himself concerning God, since every one in the heavens has a place according to his idea of God." 1 10i Here the following RELATIONS Then I asked, " By what he had con. will be adduced. FIRST. Once, in the firmed the idea, that the Father and spiritual world, I saw an ignis fatuus the Son were two." He said, " By in the air, falling to the earth, and a these things in the Word; that the lucid circumference around it; it was Son prayed to the Father, not only be. a meteor, which the vulgar call a dra- fore the passion of the cross, but also gon. I observed the place where it upon the cross; as also that He humfell; but this disappeared in the morn- bled Himself before his Father; how, ing twilight, before sunrise, as is the then, can they be one, as the soul and case with every ignis fatuus. In the body are one in man? Who prays, as morning, I went to the place where I to another, and humbles himself as saw it fall in the night, and behold! before another, while he himself is that the ground there was a mixture of sul- other? No one does so, much less phur, iron-filings and clay; and sud- the Son of God; and, besides, the denly there appeared two tents, one di- whole Christian church, in my time, directly over the place, and the other at vided the God-head into persons, and the side towards the south: and I each person is one by himself, and is looked up, and saw a spirit falling down defined to be what subsists in itself." from heaven, like lightning, and cast When I had heard these things from into the tent which stood directly over him, I replied, "I have perceived the place where the meteor fell; and I from your discourse, that you know in the other, which was near it to- nothing at all how God the Father and wards the south: in the door of this I the Son are one; and because you stood, and saw the spirit in the other know not how, you had confirmed also standing in the door of his tent; yourself in the falses, in which the and then I asked him why he thus church as yet is concerning God. Do fell down from heaven; to which he you not know that the Lord, when He replied, that he was cast down, as an was in the world, had a soul, as angel of the dragon, by the angels of every other man has? Whence had Michael, " because I spoke some things He this soul, but from God the Father? concerning my faith, in which I con- That it is so, appears abundantly from firmed myself in the world; amongst the Word of the Evangelists. What, which was this, that God the Father then, is that which is called the Son, and God the Son are two, and not one; but the Human, which was conceived for all in the heavens at this day be- from the Divine of the Father, and lieve that they are one, like the soul born of the virgin Mary'? A mother and body; and every word spoken cannot conceive a soul; this is totally against that, is like a sting in their nos- repugnant to the order, according to trils, and like an awl boring through which every man is born; nor can their ears, whence they have emotion God the Father impart a soul from and pain; and, therefore, whoever con- Himself, and then recede from it, as tradicts their belief, is commanded to every father in the world can, since go out, and, if he is backward, he is God is his own divine essence, and cast down headlong." On hearing this is one and individual, and bethis, I said to him, "Why did you cause it is individual, it is Himself. not believe as they did?" He answer- Thence it is, that the Lord says, that ed, that, " After departure out of the The Father and He are one; an d that world, no one can believe any thing the Father is in t1im and He in the 12 90 Concerning the Lord the Redeemer. Father; besides many similar things. are His. It is further to be held that The composers of the Athanasian the Lord alone is active with every man, creed also saw this at a distance; and that man of himself is merely pas. wherefore, after they divided God into sive; but that, by an influx of life from three persons, still they say, that In the Lord, he is also active; from this perChrist, God and Man, that is, the Di- petual influx from the Lord, it appears vine and the Human, are not two, but to man as if he were active from himone, like the soul and body in man. self; and because it is so, he also has That the Lord, in the world, prayed to free will, and this is given him, that he the Father as to another, and that he may prepare himself for receiving the humbled Himself before the Father, as Lord, and thus for conjunction, which before another, was according to the is not practicable, unless it he reciproorder established from creation, which cal, and it becomes reciprocal, while is immutable, according to which every man acts from his liberty, and yet from one must proceed to conjunction with faith attributes all activity to the God. That order is, that as man, by Lord." a life according to the laws of order, After this, I asked whether he, like which are the commandments of God, others his companions, confessed that conjoins himself to God, so God con- God is one. He replied that he did; joins Himself to man, and from natural and then I said, "But I am afraid that makes him spiritual. In like manner, the confession of your heart is, that the Lord united Himself to his Father, there is no God. Does not all the and God the Father Himself to Him. speech of the mouth proceed from the Was not the Lord, while an infant, like thought of the mind? Wherefore it an infant, and while a boy, like a boy? cannot be otherwise, than that the conIs it not read, that lie increased in fession of the mouth that God is one, wisdom andfavor; and afterwards, that should expel from the mind the thought He asked the Father that He would that there are three; and reciprocally, glorify his name, that is, his Human? that the thought of the mind should To glorify is to make divine by union expel from the mouth the confession with Himself. Thence it is manifest, that He is one. What else thence rethat the Lord, in the state of his ex- suits, than that there is no God? Is inanition, which was the state of his not all the intermediate region, which progress to union, prayed to the Fa- is from the thought to the mouth, and ther. That same order, from creation, from the mouth back to the thought, is inscribed on every man; that is, as thus rendered an empty void? And man, by means of truths from the Word, what else is then concluded by the prepares his understanding, so he mind concerning God, but that nature adapts it to the reception of faith from is God, and concerning the Lord,but that God; and as, by works of charity, he his soul was either from the mother, oprepares his will, so he accommodates from Joseph; from which two thing, it to the reception of love from God; as horrid and abominable, all the anfor as an artist cuts a diamond, so he gels of heaven turn themselves away." applies it to receive and emit the splen- When these things were said, that dor of light, &c. To prepare one's spirit was sent away into the abyss, self for the reception of God and con- mentioned in the Revelation, ix. 2, and junction, is to live according to divine the following, where the angels of the order; and the laws of order are all the dragon discuss the mysteries of their commandments of God; these the Lord faith. The next day, when I looked fulfilled to every tittle, and thus made towards the same place, I saw, instead himself a receptacle of the God-head in of the tents, two statues in the likeness all fullness. Wherefore Paul says, that of human beings, made of the dust of In Jesus Christ all the fullness of the the earth, which was a mixture of silt. God-head dwelleth bodily; andtheLord phur, iron and clay; and one statue himself, that All things of the Father seemed to have a sceptre in the left Concerning the Lord the Redeemer. 91 hand, a crown on the head, and a book who have not thought justly concerring in the right hand, and also a stomacher God and concerning the Lord." In obliquely tied across, and set with pre- the middle of the assembly were the cious stones, and behind, a robe flow- reformed, and many of the clergy ing to the other statue; but these things and next to them, the papists, with the were induced upon that statue by monks; and the former and the latter fantasy'; and then a voice was heard at first said, that " This is not hard thence, from a certain dragonist:- what necessity is there for one to spealk " This statue represents our faith as a otherwise than he thinks? and, if by queen; and the other behind it, charity chance he does not think justly, can as her maid-servant." This was comn- he not close his lips, and keep silence?' posed of a similar mixture of dust, and And one of the clergy said, " Who placed at the extremity of the robe does not think justly concerning God fowing down from the back of the and concerning the Lord?" But some queen; and she held in her hand a of the congregation said, "Let us try paper, upon which it was written, " Be- them." And they said to those who had ware lest you approach nearer and confirmed themselves in a trinity of touch the robe." But then, on a sud- persons concerning God, that they from den, a shower fell from heaven, and thought should say, One God; but they penetrated both the statues, which, could not. They twisted and folded because they were composed of a mix- their lips into many folds, and could ture of sulphur, iron and clay, began not articulate sound into other wordsl to bubble, as is the case with a mixture than such as were consonant to the of those ingredients while water is ideas of their thought, which wvere poured upon it; and being thus in- those of three persons, and thence of flamed by an intestine fire, they three Gods. Then it was said to those were reduced to ashes, and became who confirmed faith separate from charheaps, which afterwards lay upon ity, that they should name JEsvs; but the ground there like sepulchral they could not, although they all could mounds. say Christ, and also God the Father. i11. SECOND RELATION. In the They wondered at this, and inquired the natural world, the speech of man is reason, and found it to be this; that two-fold, because his thought is two- they had prayed to God the Father, for fold, external and internal; for man the sake of the Son, and had not pray. can speak from internal thought, and ed to the Savior himself; and Jesus sig at the same time from external thought, nifies Savior. Moreover, it was said and he can speak from external thought to them, that they should, from their and not from the internal, yea, contra- thought concerning the Human of the ry to the internal; thence originate Lord, say DIvINE HUMAN; but no one dissimulation, flattery and hypocrisy. of the clergy who was present there But, in the spiritual world, the speech could do it, although some of the laity of man is not two-fold, but single; he could; wherefore this was submitted speaks there as he thinks; or else the to a serious discussion; and then, I. sound grates, and hurts the ear; but These passages in the evangelists were still he can be silent, and so not divulge read to them: The Father hath given the thoughts of his mind. Wherefore all things into the hand of the Son, a hypocrite, when he comes among the John iii. 35. The Father hath given to wise, either goes away, or gets him- the Son power over all flesh, xvii. 2. self into a corner of the room, and All things are delivered to Aie by the makes himself unobserved, and sits in Father, Matt. xi. 7. All power is given silence. Once there were many as- to Me in heaven and in earth, xxviii sembled in the world of spirits, and 18. And it was said to them, "Keep were conversing together upon this thence in your thought, that Christ, as subject, saying, that "Not to be able to his Human, as well as to his Divine, to Speak, except as one thinks, is hard is the God of heaven and earth, and foi those in company with the good, thus pronounce DIVINE HUMAN;" bul 92 Concerning the Lord the Redeemer. still they could not; and they said, that, the Confession of Faith, named fron. indeed, they held thence something Athanasius,and acknowledged by counof thought from the understanding cils. And it was said to them, "You concerning it, but still not any thing of can from this, certainly, have an idea acknowledgment, and that therefore from acknowledgment, that the Human they could not. II. Afterwards it was of the Lord is divine, because His read to them from Luke i. 32, 34, 35, soul is divine; for it is from the doc. that the Lord, as to tile Human, was trine of your church, which you acthe Son of Jehovah God, and that he knowledged in the world; besides, the is there called the Son of the irost soul is the very essence of man, and High, and, in various other places, the the body is its form, and essence and Son of God, and also the Only-begot- form make one, as esse and existere, ten; and they requested that they and as the cause producing an effect, would keep this in their thought, and and the effect itself." They retained also that the Only-begotten Son of God that idea, and wished, from it, to proborn in the world, could not but be nounce DIvINE HUMAN; but they could God, as the Father is God, and speak not; for their interior idea concerning out DIVINE HUMAN. But they said, the Human of the Lord exterminated "' We cannot, because our spiritual and expunged this new adscititious thought, which is interior, does not idea, as they called it. V. Then this admit into the thought next to the passage from John was read to them; speech other than similar ideas, and Th]e [/Word was with God, and the that thence they perceived, that now Word was God, and the Word beit was not allowable for them to divide came flesh, i. 1, 14; and also this; Jesus their thoughts, as in the natural world." Christ is the true God, and eternal III. Then were read to them these L~fe, v. 21; and from Paul; In Jewords of the Lord to Philip-Philip sus Christ dwelleth all the fullness of said, Lord, show us the Father; and the Godhead bodily, Col. ii. 9: and it the Lord said, He who seeth Me seeth was said to them, that they should think the Father; believest thou not that I in like manner; that is, that God, who am in the Father, and thie Father in was the Word, became Man, that He lire, John xiv. S to 11; and also other was the true God, and that all the fullpassages, That the Father and He are ness of the Godhead dwelt in Him one, as John x. 30. And it was said bodily. And they did so, but only to them, that they should keep that in in external thought; wherefore the their thought, and thus say, DIVINE could not, on account of the resistance HUMAN; but, because that thought was of the internal, speak out DIVINE Hunot rooted in the acknowledgment, MAN, saying openly that they could not that the Lord was God even as to the have an idea of DIVINE HUMAN, heHuman, they twisted their lips into cause God is God, and man is man; folds, even to indignation, and wished and God is a Spirit, and concerning to force their mouth to speak out, but spirit we have thought no otherwise they could not do it: the reason was, than as concerning wind or ether. VI. because the ideas of thought, which At length it was said to them, "I ou flow from acknowledgment, make one know that the Lord said, Abide in Me, with the words of the tongue, with and I in you; he who abideth in Me, those who are in the spiritual world; and I in him, beareth much fruit; beand where those ideas are not, words cause without Mae, ye cannot do any are not given, for ideas become words thing," John xv. 4, 5; and because some in speech. IV. Moreover, there were of the clergy of England were present, read to them, from the doctrine receiv- it was read to them, from one of their ed in all the Christian world, these exhortations at the Holy Communion, words; that The Divine and the Hu- " For, when we spiritually eat the flesh man in the Lord are not two, but one; of Christ, and drink the blood, then we,/ea, one Person, united as the soul and dwell in Christ and Christ in us." body in man These words are from " If now you think that this cannot be Concerning the Lord the Redeemer. 93 given, unless the Human of the Lord be man is separable from the l)ivine, and Divine, say therefore DIVINE HUMAN that it is actually separated with the from acknowledgment in thought;" pope, to whom only his human, and but still they could not; for the idea not his divine power was transferred. was so deeply impressed on them, that they could not speak it. And then a the Divine could not be Human, and monk arose and said, that he could the Human could not be Divine, and think of a Divine Human in respec that his Divine was from the Divine of to the most holy virgin Mary, and alse a Son from eternity, and his Human in respect to a saint of his monastery. similar to the human of another man. And another monk came up, saying, But it was said to them, " How can you "I can, from the idea of my thougih think so? Can a rational mind ever which I now entertain, say DIVINE Huthink that any Son was born of God MAN, in respect to the most holy pope, from eternity?" VII. Afterwards they rather than in respect to Christ." But turned themselves to the evangelical, then some of the papists pulled him saying, that the Augsburg Confes- back, and said, "For shame on you!" sion and Luther taught, that the Son After this, heaven appeared open, and of God and the Son of Man, in Christ, there appeared tongues like little flames, is one Person, and that He, even as to descending and flowing in with some; the human nature, is omnipotent and and then they celebrated the DIVINE omnipresent; and that as to this, HUMAN OF THE LORD, saying, "ReHe sits at the right hand of God the move the idea of three Gods, and beFather, and governs all things in the lieve that in the Lord dwells all the heavens and in the earths, fills all things, fullness of the Godhead bodily, anid is with us, dwells and operates in us; that the Father and He are one, as thel and that there is no difference of ado- soul and body are one, and that God )s ration; because, through the nature not wind and ether, but that He is Maii, which is discerned, the Divinity which and then you will be conjoined to is not discerned is adored; and that, heaven, and, from the Lord, will be able in Christ, God is Man and Man God. to speak the name JEsus, and to say On hearing these things, they replied, DIVINE HUMAN." "Is it so?" And they looked around, 112. THIRD RELATION. Once, hav and presently said, " We did not know ing awaked just after the dawn, 1 went this before; wherefore we cannot say, out into the garden before the house, DIVINE HUMAN." But one and another and saw the sun arising in his splendor, said, "We have read it, and we have and round about him a girdle, at first written it, but still, when we thought faint, and afterwards more conspicuabout it in ourselves, they were only ous, shining as if from gold, and unwords, of which we had no interior der its edge a cloud ascending, which idea." VIII. At last, turning about to glittered like a carbuncle, from the the papists, they said, "Perhaps you flame of the sun; and then I fell into can say DIVINE HUMAN, because you a meditation respecting the fables of believe that, in your eucharist, Christ is the ancients, that they feigned Aurora. entire in the bread and wine, and in with wings of silver feathers, and in every part of them; and also you adore her face displaying the lustre of gold. Him, when you show and carry about When my mind was delighted in these the host, as the most holy God; also things, I became in the spirit, and because you call Mary Deipara, or the heard some talking among themselves, Mother of God; consequently you ac- and saying, " O! that we might be alknowledge that she brought forth God, lowed to speak with the innovator, who that is, the DIVINE HUMAN." And has thrown the apple of contention they then wished to speak it, but be- amongst the rulers of the church, cause there arose then a material idea which many of the laity have run after; concerning the body and blood of and, having picked it up, they have Christ, and also the faith, that his Hu- presented it to our eyes." Bv that ap. 94 Concerning the Lord the. Redeemer. ple, they meant a little pamphlet, enti- where this is said and corroborated tied, A BRIEF EXPOSITION OF THE by many things." Then that dictator DOCTRIN.E OF THE NEW CHURCH. turned himself towards the assembly, And they said, "It is indeed a schis- and asked whether they knew this. matical thing, which no one ever be- And they replied, "We have studied fore conceived." And I heard then one very little in that book concerning the of them exclaiming, " What! schismati- PERSON of CHRIST, but we have sweat cal? it is heretical." But some at his upon the article there concerning Jus. side replied, " Hush, hold your tongue; TIFICATION by faith alone. But still. it is not heretical; he quotes a great if that is read there, we acquiesce." many passages of the Word, to which And then one of them, recollecting, our strangers, by whom we mean the said, "It is read; and what is still laity, attend and assent." When I more, that the human nature of Chrls% heard these things, because I was in is exalted to divine majesty, and to all the spirit, I went to them, and said, its attributes, and also that in it Christ " Here I am; what is the subject?" sits at the right hand of the Father." And presently one of them, who, as I Having heard these words, they were afterwards heard, was a German, a silent; and after this consent, I spoke native of Saxony, speaking in a tone again, saying, "Since it is so, what of authority, said, "Whence had you then is the Father, but the Son, and the audacity to change the worship in what the Son, but the Father also?" the Christian world, established for so But because this again made an unmany ages, which was, that God the pleasant noise in their ears, I continFather should be invoked as the Crea- ued, saying, "Hear the very words tor of the universe, and his Son as the of the Lord, to which, if you have Mediator, and the Holy Ghost as the not attended before, attend now; for Operator? And you separate the first He said, The Father and I are one; and last God from our personality, when the Father is in Me, and I in the Fayet the Lord himself says, I4hen ye ther; Father, all mine are thine, and pray, pray thus; Our Father, who art all thine mine; he who seeth Me, seeth in the heavens, hallowed be thy name, the Father. What else do those words thy kingdom come. Thus is it not mean, than that the Father is in the commanded, that we should invoke Son, and the Son in the Father, and God the Father?" These things being that they are one, as the soul and body said, silence was made, and all who fa- in man, and thus that they are one vored him, stood like brave soldiers upon person? This also will be of your faith, ships of war when they see a hostile if you believe the Athanasian creed, fleet, ready to cry, Let us fight now; the where similar things are said. But victory is certain. And then I began take from the words adduced only this to speak, and said, "Which of you does declaration of the Lord; Father, all not knlow, that God descended from mine are thine, and all thine are mine; heaven, and became man? for it is what else is this than that the Divine read,'The Word was with God, and of the Father belongs to the Human the Word was God; and the Word of the Son, and the Human of the Son became flesh: also, which of you does to the Divine of the Father? consenot know (and I looked at the evan- quently that, in Christ, God is man, gelical, amongst whom was that dicta- and man God? and thus that they are tor who had just addressed me) that in one, as the soul and body are one. Christ, wvho was born of the virgin Every man also may say the like conMary, God is Man, and Man God?" cerning his soul and his body, viz.'All But at these words, the assembly made thine are mine, and all mine thine; a gleat noise; wherefore I said, "Do thou in me, and I in thee; he who you not know this? It is according to sees me, sees thee; we are one as to the doctrine of your confession, which person and as to life' the reason is, is called the FoRMULA CONCORDI E, because the soul is in the whole and Concerning the Lord the Redeemer. 95 in every part of man; for the life of words of that prayer." After these the soul is the life of the body, and things were said, I looked at thenm, there is a mutuality between them. and observed the changes of their Hence it is manifest, that the Divine countenances, according to the changes of the Father is the soul of the Son, of the state of their minds; some faw and that the Human of the Son is the voring and looking at me, and some body of the Father. Whence is the not favoring, and turning themselves soul of a son but from the father? and away from me; and then, on the right, whence is his body, but from the moth- I saw a cloud of an opal color, and on er? It is said, the Divine of the Fa- the left, a dusky cloud, and undei ther, and the Father himself is meant each, as it were, a shower, and under since He and his Divine are the same; the latter, as it were, a shower of rain this also is one and individual. That in the end of autumn, and under the it is so, is evident also from these words former, as it were, a shower of dew at of the angel Gabriel to Mary; The vir- the beginning of spring; and suddenly tue of the Most High shall overshadow then I came from the spirit into the thee, and the Holy Spirit come upon body, and thus returned from the spirthee, andthe holy Thing that shall be born itual world into the natural world. of thee, shall be called the Son of God; 113. FOURTH RELATION. I looked and just above He is called the Son of the into the spiritual world, and saw an Most High, and elsewhere, the only-be- army upon red and black horses gotten Son. But you, who only call Him Those who sat upon them appeared the Son of Mary, lose the idea of his like apes, turned, as to the face and divinity; but no others lose it, except breast, towards the loins and tails of the learned of the: clergy, and scholars the horses, and as to the back of the among the laity, who, while they elevate head and the back towards their necks their thoughts above the sensual things and heads, and the bridles were hangof the body, look at the glory of their ing about the necks of the riders, and own fame, which not only overshadows, they were crying against those who but also extinguishes the light, by rode upon white horses, and shaking which the glory of God enters. But the bridles with both their hands, and let us return to the Lord's prayer, thus were pullingthe horses back from where it is said, Our Father who art the battle, and this continually. Then in the heavens, hallowed be thy name, two angels descended from heaven, thiy kingdom come. You who are here and came to me, and said, "What do understand, by those words, the Father you see?" And I replied, that I saw in his Divine alone; but I, Him in his so ludicrous a company of horsemen; Human, and this also is the name of and I asked, " What is this, and who the Father; for the Lord said, Father, are they?" And the angels answered, glorify thy Name; that is, thy Human; "They are from the place which is and when this is done, the kingdom of called Armageddon (Rev. xii. 16), in God comes; and this prayer was corn- which are gathered several thousands manded for this time, in order that to fight against those who are of the God the Father may be approached Lord's New Church, which is called through his Human. The Lord also the New Jerusalem. They were talksaid, No one cometh to the Father but ing in that place about the church and by me; and in the prophet, A Child religion; and yet with them there was is born to us, a Son is given to us, not any thing of the church, because whose name is God, Hero, the Father not any spiritual truth; nor any thing of eternity; and in another place, of religion, because not any spiritual Thou Jehovah, our Father, our Re- good. They were talking there with deemer from an age is thy name; and the mouth and lips about the former in a thousand other places, where the and the latter, but to the end that they Lord our Savior is called Jehovah might, by means of them, have dominThis is the true explanation of the ion. They learnt, in tleir vouthll to 96 Concerning the Lord the Redeemer. confirm faith alone, and something is because a white horse signifies the concerning God; but when they were understanding of the Word as to truth promoted to higher offices in the and good; that they seemed, by their church, for a while they retained those neck, to pull back their horses, was, things; but because then they began because they feared the battle, lest the to think no more concerning God and truth of the Word should come to concerning heaven, but about them- many, and thus into the light. This selves and about the world, thus not is the interpretation." concerning eternal blessedness and fe- The angels further said, "We are licity, but about temporal eminence from the society of heaven, which is and opulence, they rejected the doc- called Michael, and we were colmtrinals, which they learnt in their manded by the Lord to descend into youth, from the interiors of the rational the place called Armageddon, whence mind, which communicate with heav- issued that company of horsemen, en, and thence are in the light of heav- which you saw. By Armageddon. en, to the exteriors of the rational amongst us in heaven, is signified the mind, which communicate with the state and disposition of fighting from world, and thence are in the light of falsified truths, arising from the love of the world; and at length they thrust dominion and eminence over all; and them down into the sensual natural re- because we perceive in you a desire of gion; whence the doctrinals of the knowing about that battle, we will rechurch, with them, became things of late something. After our descent the mouth only, and no longer of from' heaven, we came to the place thought from reason, and still less of called Armageddon, and saw there affection from love; and because they several thousands assembled; we did have made themselves such, they do not, indeed, enter into their assembly, not admit any divine truth, which is but there were some houses on the of the church, nor any genuine good, southern side of that place, where were which is of religion; the interiors of boys, with their masters; we entered their mind are become comparatively into them, and were courteously re. like bottles filled with iron filings, mix- ceived. We were delighted with their ed with the flour of sulphur, into which company; they were all, as to the face, if water is poured, there is at first a beautiful from the life in their eyes, heat and afterwards a flame, by which and from the zeal in their discourse; those bottles are burst; in like man- the life in their eyes was from the perner they, when they hear any thing ception of truth, and the zeal in theii concerning living water, which is the discourse from the affection of good; genuine truth of the Word, and this wherefore, also, we gave them caps, the enters through their ears, are violently borders of which were adorned with heated and inflamed, and reject it, as bands of golden threads interwoven something that would burst their heads. with pearls; and also we gave them These are they who appeared to you like garments variegated with white and apes, riding backwards upon red and blue." We asked them whether they black horses, with the bridles about ever looked into the neighboring place, their necks; since those who do not which is called Armageddon: they love the truth and good of the church said that they had looked through a from the Word, do not wish to look at window, which is under the roof of the the fore-parts of a horse, but at his house, and that they saw there an back-parts; for horse signifies the un- assembly, but under various figures; derstanding of the Word; a red horse,?ometimes as tall men, and sometimes the understanding of the Word, lost as not as men, but as statues and carved to good; and a black horse, the under- idols, and around them a multitude of standing of the Word, lost as to truth. people bending their knees': these That they cried to battle against those also appeared to us under various who were riding upon white horses, forms; some like men, some like leop Concerntng the Lordl the Redeemer. 97 ards, and some like goats, and these boys were with their masters, in the with horns pointing downwards, with middle of which grove there was a which they dug up the ground. Wein- plain, elevated like a place of exer terpreted those metamorphoses, whom cise; and they held each other by their they represented, and what they signi- hands, and entered into that place of fled. But to the point: —Those who exercise where we were, and we waitwere assembled, when they heard that ed for them. There were there green we had entered into those houses, said sods raised from the ground like little amongst themselves, " What business hillocks: upon them they seated themhave they amongst those boys? Let us selves, for they said one to another, send some of our company to turn " We will not stand in their presence, them out." So they sent; and when but we will sit down." And then one they came, they said to us, "Why of them, who could speak so that he have you entered into these houses? would appear as an angel of light, and Whence are you? We, by authority, who was appointed, by the rest, to command you to depart." But we re- speak with us, said, "You have pro. plied, " You cannot command that by posed to us that we should open our authority. You are, indeed, in your minds concerning the first words of the own eyes, like the Anakim, and those Lord's prayer, as we understand them. who are here are like dwarfs; but still I say, therefore, to you, that we under. you have no power and authority here, stand them thus; that we should pray to except by means of cunning, which God the Father; and because Christ yet will not avail; wherefore go and is our Mediator, and we are saved by tell your companions, that we were his merit, that we should pray to God sent hither from heaven, to see whether the Father from faith in his merit." there is any religion with you or not; But then we said to them, "We are if there is not, you will be cast out from a society of heaven which is from this place. Wherefore, propose called Michael, and we were sent to to them this, in which is the very es- visit and to inquire whether you, who sential of the church and of religion- are assembled in this place, have any how they understand these words in religion or not; for the idea of God the Lord's prayer, OuR FATHER, WHO enters into every thing of religion, and ART IN THE HEAVENS, HALLOWED BE by it conjunction is effected, and by conTHY NAME, THY KINGDOM COME." junction salvation. We in heaven read When they had heard these words, that prayer daily, as men do on earth; they said at first, "What is this?" and and then we do not think concerning afterwards, that they would propose God the Father, because He is invisi. it. And they went away, and told ble, but concerning Him in his Divine those things to their companions, who Human, because in this He is visible; replied, "What and of what quality and He in this is called by you Christ, is that proposition?" But they under- but by us the Lord; and thus to us the stood the secret which they wished to Lord is the Father in the heavens. know, whether those words confirm the The Lord also taught, that He and the way of our faith to God the Father; Father are one; that the Father is in wherefore they said, "The words are Him, and He in the Father; and that clear, that we ought to pray to God the he who sees Him, sees the Father; Father; and because Christ is our Me- also, that no one comes to the Father, diator, that we ought to pray to God except through Him; and, also, that it the Father for the sake of the Son." is the will of the Father, that men And then, in indignation, they determin- should believe in the Son; and that he ed that they would go to us, and dic- who does not believe in the Son, does not tate that, face to face, saying also that see life; yea, that the anger of God thev would pull our ears. So they abideth on him; from which it is manwent out of that place, and entered into ifest, that the Father should be ap. a grove near those houses in which the proached through Hin and in Him; 13 98, Concerning the Lord the Redeemer. and because it is so, He also taught is his name; and the Redeemer, the Holy that all power is given to Him in heav- One of Israel, shall be called the God of en and in earth. It is said in that the whole earth, Isaiah liv. 5. I saw, prayer, HALLOWED BE THY NAME, THY and, behold, one like the Son of man, to KINGDOM COME. We have demonstrat- whom was given dominion, glory, and ed from the Word, that his Divine Hu- a kingdom, and all people and nation, man is the name of the Father, and shall worship Him; his dominion is the that the kingdom of the Father then is, dominion of an age which shall not when the Lord is approached immedi- pass away, and his kingdom that which ately, and not when God the Father is shall not be destroyed, Dan. vii. 13, 14. approached immediately. Wherefore, When the seventh angel sounded, great also, the Lord commanded the dis- voices were uttered in the heavens, say-. ciples, that they should preach the ing, The kingdoms of the world have kingdom of God; and this is the king- become the kingdom of our Lord and of dom of God." Having heard these his Christ, and He shall reign to ages words, the antagonists said, "You re- of ages, Rev. xi. 15; xii. 10. And, be. cite many things from the Word, and sides, we instructed them from the we, perhaps, have read such things Word, that the Lord came into the there, but we do not remember; world not only that He might redeem wherefore open the Word before us, angels and men, but also that they and read them from it, especially this, might be united to God the Father by That the kingdom of the Father then Him and in Him; for He taught that comes when the kingdom of the Lord He is in those who believe in Him, does" And then they said to the and that they are in Him, John vi. boys, "Bring hither the Word." And 56; xiv. 20; xv. 4, 5. Having heard they brought it; and we read from it these things, they asked, " How, then, the following passages: John, preach- can your Lord be called Father?" We ing the gospel of the kingdom, said, said, "From those passages which The time is fui{lled; the kingdom of have been read, and also from these: God has come near, Mark i. 14, 15. A Child is born to us, a Son is given to Matt. iii. 2. Jesus himself preached us, whose name is God, Hero, the Fa. the gospel of the kingdom, and that the ther of eternity, Isaiah ix. 6. Thou kingdom of Godwas approaching, Matt. art our Father; Abraham doth not v. 17, 23; ix. 35. Jesus commanded know us, and Israel doth not acknowlthe disciples, that they should preach edgeus; Thou, Jehovah, art our Father, and tell the good news of the kingdom our Redeemer from an age is thy name, of God, Mark xvi. 15; Luke viii. 1, ix. Isaiah lxiii. 16. Did He not say to 6; in like manner the seventy whom Philip, who wished to see the Father, He sent forth, x. 9, 11; besides other Philip, hast thou not known Me? He places, as Matt. xi. 5; xvi. 27, 28. who seeth Me, seeth the Father, John Mark viii. 35; ix. 1, 27; x. 29, 30; xi. xiv. 9, xii. 45. Who else, then, is the 10. Luke i. 19; ii. 10, 1l; iv. 43; vii. Father, but He whom Philip saw with 22; xxi. 30, 31; xxii. 18. The king- his eyes?" To which we added this: dom of God, which was proclaimed, "It is said in the whole Christian was the kingdom of the Lord, and thus world, that those who are of the church, the kingdom of the Father: that it is make the body of Christ, and are in so, is manifest from these passages: his body: how, then, can the man of The Father hath given all things into the church go to God the Father, exthe hand of the Son, John iii. 35. The cept through Him in whose body He Father hath given to the Son power is? If otherwise, he must go entirely over all flesh, John xvii. 2. All things out of the body, and go to Him." At are delivered to Me by the Father, Matt. last we informed them, that the Lord xi. 27. All power is given to Me in is at this day instituting a NEW heaven and in earth, xxviii. 18. And CHURCH, which is meant by the New moreover from these: Jehovah of hosts Jerusalem in the Revelation, in which Concerning Redemptic l 99 will be the worship of the Lord alone, violation of our faith; wherefore, go as in heaven, and that thus every thing out from this place; and if not, you will be fulfilled, which is contained in shall be cast out." And, their minds the Lord's prayer from the beginning being inflamed, they came from threatto the end. We confirmed all from ening to attempting violence: but then, the Word, in the evangelists, and in the by a power given to us, we struck prophets, and from the Revelation, in them with blindness, in consequences which that church is treated of from of which, not seeing us, they rushed the beginning to the end, in so great forth, and, in their wandering, they ran abundance that they were tired of in different directions, and some fell hearing. into the abyss, which is mentioned in While hearing these things with in- the Rev. ix. 2, which is now in the dignation, the Armageddons desired, at southern region towards the east, where every turn, to interrupt our discourse; those are who confirm justification and at length they broke it, and ex- by faith alone; and those there who claimed, " You have spoken contrary confirm it from the Word, are sent to the doctrine of our church, which forth into a desert, in which they are is, that we should go to God the Father brought even to the extremity of the immediately, and believe in Him: thus Christian world, and mixed with vou have made yourselves guilty of a pagans. CONCERNING REDEMPTION. 114. THAT there are in the Lord the other, will be shown in what fol two offices, the office of priest and the lows. But, that' every thing may be office of king, is known in the church; distinctly perceived, the exposition of but few know in what the one and in it will be divided into canons or artiwhat the other consists; wherefore it cles, which will be, I. That redemption shall be told. The Lord, from the of- itself was a subjugation of the hells, fice of priest, is called Jesus; and from and an establishment of order in the the office of king, Christ: and also, heavens, and thereby a preparation for from the office of priest, He is called a New Spiritual Church. II. That in the Word, Jehovah and Lord; and without that redemption no man could from the office of king, God, and the have been saved, nor could the angels Holy One of Israel, as also King. These have subsisted in a state of integrity. two offices are distinguished from each III. That the Lord thus redeemed not other, as love and wisdom, or, what is only men, but also angels. IV. That the same, as good and truth, are dis- redemption was a work purely divine. tinguished from each other; where- V. That this redemption itself could fore, whatever the Lord did and oper- not have been effected but by God in. ated from divine love or divine good, carnate. VI. That the passion of the He did and operated from his priestly cross was the last temptation which He, office; but whatever from divine wis- as the greatest Prophet,sustained; and dom or divine truth, from his kingly that it was the means of the glorificaoffice. In the Word, also, priest and tion of his Humaan, that is, of union priesthood signify divine good; and with the Divine of his Father, and not king and royalty signify divine truth: redemption. VII. That the passion oJ those two things the priests and kings the cross is believed to have been rein the Israelitish church represented. demption itself, is a fundamental error As to what concerns redemption, that of the church; and that that error, topertains to both offices; but what part gether with the error, concerning three of it to the one, and what part of it to divine persons from starti l has per 100 Concerning the Lord the Redeemer. verted the whole church, so that not any thus reduced them under obedience to thing spiritual is left remaining in it. Him, is evident from many passages in These things viii now be unfolded one the Word, of which I shall select these by one. few in Isaiah: Who is this that comnth 115. I. THAT REDEMPTION ITSELF from Edlom, sprinkled as to his garwAS A SUBJUGATION OF THE HELLS, ments frjom Bozrah, who is honorable AND AN ESTABLISHMIENT OF ORDER in his apparel, marching in the multiIN THE HEAVENS, AND THEREBY A tudle of his strength? I who socak in PREPARATION FOR A NEW SPI:RITUAL righteousness, great to save. WhereCHURCH. fore art Thou red as to thy garment, That these three things are redemp- and thy garment as of one treading in tion, I can say in all certainty, since the wine-press? Ihave trodden the winethe Lord also at this day is performing press alone, and of the people not a a redemption, which He commenced in man with Me; therefore I trod them in the year 1757, together with the LAST my anger, and trampled them in my JUDGMENT, which was then performed. wrath; thence their victory was sprin. This redemption has continued from kled upon my garments; for the day that time even to this: the reason is, of vengeance is in my heart, and the because at this time is the SECOND year of my redeemed is come; mny arm COMING OF THE LORD; and a New brought salvation to me; I made their Church is to be instituted which can- victory descend to the earth. He said, not be instituted unless there be first Behold my people, they are children; a subjugation of the hells, and an therefore HIe became to themfor a Sa, establishment of order in the heavens; vior; for his love andfor his pity iHe and because it was given to me to see redeemed them; lxiii. 1 to 9. These all, I can describe how the hells were things are concerning the battle of the subjugated, and how the new heaven Lord against the hells; by the garment was ordered and established; but this in which lle was honorable, and which would be the subject of a whole work. was red, is meant the Word, to which But how the last judgment was per- violence was offered by the Jewish peoformed I have made known in a small pie. The battle itself against the hells, volume, published at London in the and the victory over them, is described year 1758. That the subjugation of by this, that He trod them in his anger, the hells, the establishment of order and trampled them in his wrath. That in the heavens, and the institution of He fought alone, and from his own a New Church, were redemption, is power, is described by these words: because without these no man could Of the people not a man with me; mZy have been saved: they follow, also, in arm brought salvation to me; I made order; for first the hells are to be subju- their victory descend to the earth. That gated before a new angelic heaven can thereby He saved and redeemed, by be formed; and this is to be formed be- these: Therefore He became to them fore a New Church upon earth can be for a Savior; for his love and for his instituted; for men in the world are so pity He redeemed them. That this was conjoined with the angels of heaven the cause of his coming, is meant by and the spirits of hell, that, in the inte- these: The day of vengeance is in my riors of the mind on both sides, they heart, and the year of my redeemed is make one: but concerning this we come. Again in Isaiah: Ie saw that shall speak in the last chapter of this there was not cany one, and was astonwork, where we shall treat, specifically, ished that there wras none interceding; of the CONSUMMATION OF THE AGE, therefore his asrm brought salvation to OF THE COMING OF THE LORD, AND Him, and righteousness roused Him up; OF THE NEW CHURCH. thence He put on righteousness as a 116. That the Lord, while he was in breastplate, and the helmet of salvation the world, fought against the hells, and upon his head, and He put on garments corlquered- 4itld Subjugated them, and of vengeance, and covered himself witv Concerning Redemption. 101 weal as with a cloak; then He came to the prophetical parts of the W\vord, was Zion a Redeemer, lix. 16, 17, 20. In written by mere correspondences; and Jeremiah: They were dismayed, their unless these had been made known by strong ones were knocked down; they the Lord, scarcely any one would have fled apace, neither dlid they look back; been able rightly to understand a single that day is to the Lord Jehovah of hosts verse there: but now, for the sake of the a day of revenge, that he may take New Church, all the things which are vengeance on his enemies, that the sword there, are made known in the APOCAmay devour and be satiated, xlvi. 5, 10. LYPSE REVEALED, published at AmsterThe latter and the former are concern- dam, in the year 1766; and those will ing the battle of the Lord against the see them who believe the Word of the hells, and concerning the victory over Lord in Matt. xxiv. concerning the state them. In David: Gird thy sword upon of the church at the present time, and thy thigh, 0 Mighty; thy arrows are concerning his coming. But this belief sharp, the people shallfall under Thee, is, as yet, only wavering with those who from the heart enemies of the King. have so deeply impressed on their hearts Thy throne is for an age and forever. the faith of the present church, conThou hast loved *righteousness, there- cerning a trinity of divine persons fromn fore God hath anointed Thee, Psalm eternity, and concerning the passion xlv. 4 to 7; besides in many other of Christ, that it was redemption itself, places. Since the Lord alone con- that it cannot be eradicated. But these quered the hells, without help from any (as was said in the RELATION above, angel, therefore He is called a HERO, n. 113) are like bottles filled with ironAND A MAN OF WARS, Isaiah xliv. 15; filings and flour of sulphur, into which ix. 6; THE KING OF GLORY, JEHOVAH if water be poured, there is first proTHE MIGCHTY, THE HERO.OF WAR, duced a heat, and afterwards a flame, Psalm xiv. 8, 10; THE MIGHTY ONE by which those bottles are burst: they OF JACOB, cxxxii. 2; and in many also, inlikemanner, when they hear any places, JEHOVAII SABAOTH, that is, JE- thing concerning living water, which is HOVAH OF HOSTS. And also his ad- the genuine truth of the Word, and this vent is called the day of Jehovah, enters through their eyes or ears, are viterrible, cruel, of indignation, of wrath, olently heated and inflamed, and reject of anger, of vengeance, of ruin, of it, as that which would burst their heads. war, of a trumpet, of a loud noise, of 117. The subjugation of the hells, tumult, &c. In the evangelists these the establishment of order in the heavthings are read: Now is the judgment ens, and afterwards the institution of a of this world; the prince of this world church, may be illustrated by various shall be cast out, John xii. 31. The similitudes. The hells may be illusprince of this world is judged, xvi. 11. trated by a comparison with an army Have confidence; I have overcome the of robbers or rebels, who invade a world, xvii. 33. I saw Satan as light- kingdom or a city, and then set fire to ning falling from heaven, Luke x. 18. the houses, plunder the goods of the inBy the world, the prince of the world, habitants, and divide the spoil amongst Satan and the devil, is meant hell. themselves, and then exult and triumph; Besides these things, it is described in but redemption itself may be illustratthe Revelation, from the beginning to ed by a comparison with a just king, the end, what the Christian church is who marches against them with his arat this day, and also that the Lord is my, puts a part of them to the sword, about to come again, and subjugate the shuts a part up in prisons, takes away iells, and make a new angelic heaven, their spoil, and restores it to his sub. and then to establish a New Church jects, and establishes order in the kingupon earth. All these things are there dom, and renders it safe from similar predicted, but they have not been dis- invasions. It may also be illustrated covered till the present time: the reason by a comparison with a herd of wild is, because the Revelation, as also all beasts, issuing out together from a for 102 Concerning the Lord the Redeemer. est, which attacks flocks and herds, the souls and minds of angels, and and also men; on account of which, those of the evil, with the souls and no man dares go out from the walls of minds of infernal spirits. They have his city to till the ground; whence the such union, that, if they were removed fields will be deserted, and the inhabit- from man, he would fall down dead as a ants of the city will perish by famine: stock; in like manner, angels and spirand redemption may be illustrated by its could not subsist, if men were withthe destruction and dispersion of those drawn from them. Thence it is mani. wild beasts, and the protection of the fest why redemption was performed fields and plains from further invasion in the spiritual world, and why heaven of such animals. It may also be illus- and hell were first to be restored to ortrated by locusts consuming every green der before the church on earth could be thing on the surface of the ground; and established. That it is so, is very maniby the means of preventing their fur- fest from what is said in the Revelather progress: also, by the little worms tion, that, after the new heaven was in the first part of summer, which de- made, the New Jerusalem, which is prive the trees of leaves, and thus, also, the New Church, came down out of of fruits, so that they stand naked as in that heaven; xxi. 1, 2. the midst of winter; and by shaking 119. The reason that angels could them off, and thus restoring the garden not have subsisted in a state of integto the state of its bloom and fruitfulness. rity unless redemption had been perThe case would be similar with the formed by the Lord, is because the church, unless the Lord, by redemption, whole angelic heaven, together with had separated the good from the evil, the church on earth, is before the and cast the latter into hell, and raised Lord as one man, whose internal is the former into heaven. What would the angelic heaven, and whose exterbecome of an empire or a kingdom, if nal is the church; or, more particularthere were no justice nor judgment, by ly, the highest heaven constitutes the which the evil might be taken away head; the second and the last constifrom the midst of the good, and the tute the breast and middle region of good protected from violence, so that the body; and the church on earth, the every one might live securely in his loins and feet; and the Lord Himself sown house, and, as it is said in the is the soul and life of the whole of this Word, might sit under his own fig-tree man: wherefore, unless the Lord had and vine in tranquillity? performed redemption, this man would 118. II. THAT WITHOUT THAT RE- have been destroyed, as to the feet and DEMPTION, NO MAN COULD HAVE BEEN loins, by the seceding of the church on SAVED, NOR COULD THE ANGELS HAVE earth; as to the gastric region, by the SUBSISTED IN A STATE OF INTEGRITY. seceding of the lowest heaven; as to In the first place, it shall be told the breast, by the seceding of the secwhat redemption is. To redeem sig- ond heaven; and then the head, havnifies to liberate from damnation, to de- ing no correspondence with the body, liver from eternal death, to rescue from would fall into a swoon. But this shall hell, and take away captives and pris- be illustrated by similitudes. It is as oners out of the hand of the devil. when a mortification attacks the feet, This was done by the Lord, in that He and, in its ravages, gradually ascends, subjugated the hells, and formed a new and infects first the loins, then the visheaven. That man could not other- cera of the abdomen, and at length it wise have been saved, is because the invades the vicinity of the heart; and spiritual world has such a connection it is known, that man then falls a vicwith the natural world that they can- tim to death. It may also be illustratnot be separated. This connection is ed by a comparison with diseases of principally with the interiors of men, the viscera, which are below the diawhich are called their souls and minds: phragm, that when they have any those of the good are connected with breach or rupture, the heart begins to Concerning Redemption. 103 palpitate, and the lungs to pant heavily, low servants also, and their brethreA, and at length they both cease. It may who were to be killed as they had been also be illustrated by a comparison should befulfilled, vi. 9, 10, 11. with the internal and external man, in 120. That without redemption by that the internal man is well, as long the Lord, iniquity and wickedness as the external man obediently per- would spread through the whole Chrisforms its functions; but if the external tian orb, in both worlds, the natural does not obey, but resists the internal, and the spiritual, is, amongst several and still more if it assaults it, at length other reasons, because every man, after the internal is weakened and finally death, comes into the world of spirits, carried away by the delights of the ex- and then is altogether similar to himternal, until it even favors and assents self, such as he was before; and at his to it. entrance, he cannot be restrained from It may also be illustrated by a com- conversing with deceased parents, parison with a man standing upon a brothers, relations and friends; every mountain, who sees below him the husband, then, first seeks his wife, and country inundated, and that the waters every wife her husband; and by the are rising higher and higher; and when former and the latter they are introducthey reach the summit on which he ed into various companies of such as stands, he also is inundated, unless he outwardly appear like sheep, and incan secure his safety by a boat which wardly are like wolves; and by these comes to him through the flood: in even those are perverted, who have like manner, if any one from a moun- been devoted to piety: from this cause, tain sees a thick cloud rising higher and from abominable arts, unknown and higher from the earth, and hiding in the natural world, the spiritual the fields, villages, and cities; and af- world is so full of the Nwicked and cunterwards, when that cloud reaches even ning, that it is like a pond green with to him, he does not see any thing, not the spawn of frogs. That intercourse even himself where he is. The case with the wicked there also effects this, is similar with the angels when the may be rendered manifest from these church on earth perishes; that then considerations, that whoever associates the inferior heavens also pass away. with robbers or pirates, at length beThe reason is, because the heavens comes like them; and whoever lives consist of men from the earth; and with adulterers and harlots, at length when there no longer remains any good regards adulteries as nothing; and, also, of the heart and truth of the Word, the whoever connects himself with rebelheavens are inundated with the evils lious persons, at length does not scruwhich rise up, and are suffocated by ple to do violence to any one. For all them as by Stygian waters; but still evils are contagious, and may be comthey are concealed by the Lord some- pared to the plague, which an infected where, and are reserved to the day of person communicates by breath or perthe last judgment, and are then raised spiration; and also to a cancer or ganup into a new heaven. These are grene, which spreads, and putrefies the they who are meant in the Revelation parts near it, and successively those b, these: I saw under the altar the more distant, until the whole body persouls of those who were slain for the ishes. The delights of evil, into which Word of God, and for the testimony every one is born, cause wickedness which they had; and they cried with a to be contagious. From these things loud voice, saying, How long, 0 Lord, it may appear evident, that without rewho art holy and true, dost thou not demption by the Lord, no one could be judge and avenge our blood upon those saved, nor could the angels subsist in who dwell upon the earth? And white a state of integrity. The only refuge robes were given to every one of them; from destruction, for any one, is in the and it was said to them, that they should Lord; for He says, Abide in lie, and 1 rest yet for a little time, until their fel- in you; as the branch cannot bear fruit 104 Concerntng the Lord the Redeemer. of itself, unless it abide in the vine, so described in a little treatise concerning ye, unless ye abide in Me. I am the the LAST JUDGMENT, published at Lon. vine, ye are the branches: he who abid- don in the year 1758. This was accom eth in Ple, and I in him, beareth much plished by the Lord when He was in fruit; because without lie ye cannot do the world. The like, also, at this day, any thing. If any one abide not in has been done by the Lord, since, as AJle, he is cast away, and, being dried, was said above, at this day is his sec. is thrown into tlhefire and burned, John ond coming, which was predicted in xv. 4, 5, 6. the Revelation in various places; and 121. III THAT THE LORI) THUS in Matt. xxiv. 3, 30; in Mark xiii. 26: REDEEMED NOT ONLY MEN, BUT in Luke xxi. 27; and in the Acts of ALSO ANGELS. the Apostles, i. 11; and in other places. This follows from what was said in The difference is, that, at his first conmthe preceding article, Thatwithout re- ing, the hells had grown to, such a demption by the Lord, the angels could degree from the multitude of idolaters, not have subsisted. To the reasons magicians, and falsifiers of the Wor1d; above mentioned, these may be added: but at this second coming, from ChrisI. That, at the time of the first coming tians so called, both such as are imbued of the Lord, the hells had grown up to with naturalism, and also such as have such a height, that they filled all the falsified the Word, by confirmations of world of spirits, which is in the middle, their fabulous faith concerning three' between heaven and hell, and thus not Divine Persons from eternity, and cononly confused the heaven which is cerning the passion of the Lord, that it called the last or lowest, but also as- was redemption itself; for these are saulted the middle heaven, which they they who are meant by the dragon and infested in a thousand ways, and which his two beasts in the Revelation, xii. would have gone to destruction, unless and xiii. II. The second reason why the Lord had protected it. Such in- the Lord also redeemed angels, is, surrection of the hells is meant by the that' not only every man, but also every tower built in the land of Shinar, the angel, is withheld by the Lord from head of which should reach even to evil, and held in good; for no one, heaven; but the design of the builders whether angel or man, is in good from was frustrated by the confusion of lan- himself, but all good is from the Lord: guages, and they were dispersed, and when, therefore, the footstool of the the city was called Babel, Gen. xi, 1 to angels, which is in the world of spirits, 9 What is there meant by the tower was taken away from them, it was then and by the confusion of languages, is with them, as with one sitting upon a explained in the ARCANA CCELESTIA, throne, when its pedestals are removed. published at London. The reason that That the angels are not pure in the the hells had grown up to such a height, sight of God, is evident from the prowas, that at the time when the Lord phetical parts of the Word, and also came into the world, the whole world from Job; and likewise from this, that had entirely alienated itself from God, there is not any angel who had not by idolatries and magic; and the church previously been a man. Hereby are which had been amongst the sons of confirmed those things which are said Israel, and at length amongst the Jews, in the FAITH OF THE NEW HEAVEN by falsification and adulteration of the AND THE NEW CHURCH IN A UNIVERWord, was utterly destroyed; and both SAL AND A PARTICULAR FORM, prefixed the former and the latter after death to this work, viz.: "That the Lord flocked into the world of spirits, where came into the world that He might re. at length they so increased and multi- move hell from man, and that He did plied, that they could not be expelled remove it by combats against it and thence, but by the descent of God Him- by victories over it; thus He subjugatself, and then by the strength of his ed it, and reduced it under obedience divine arm. How this was done is to Himself." And also by these. things Concerning Redemption. I Oi there, "T'hat Jehovah God descended blows, or casts him into the streets by and assumed the Human, to the end means of his servants, who with clubs that He might reduce into order all pursue him even to his house; and things which were in heaven, and all having thus liberated his beloved, he things which were in the church; leads her away into his chamber. By since, at that time, the power of the a bride and wife, also, in the Word, is devil, that is, of hell, prevailed over the meant the church of the Lord; and by power of heaven, and upon earth the adulterers are meant the violators of it, power of evil over the power of good, who are those who adulterate hin; and thence a total damnation stood be- Word; and because the Jews did this, fore the door and threatened. This they were called by the Lord an adul. Impending damnation Jehovah God terous generation. removed by means of his Human, and 123. IV. THAT REDEMPTION WAS thus redeemed men and angels: from A WORK PURELY DIVINE. which it is manifest, that without the He who knows what hell is, and coming of the Lord, no one could have what was its height and inundation been saved. It is similar at this day; over all the world of spirits, at the time wherefore, unless the Lord again come of the Lord's coming, and also with what into the world, no one can be saved." power the Lord cast down and disSee above, n. 2, 3. persed hell, and afterwards reduced it, 12~2. That the Lord has delivered together with heaven, into order, canthe spiritual world, and, by this, is not but be astonished, and exclaim, that about to deliver the church, from uni- all those things were a work purely versal damnation, may be illustrated divine. First, as to what hell is: it by comparison with a king, who, by consists of myriads of myriads, since it victories over the enemy, liberates the consists of all those who, from the creprinces, his sons, who had been taken ation of the world, by evils of life and by the enemy, confined in prisons, and falses of faith, have alienated thembound with chains, and brings them selves from God. Secondly, as to the back to his palace; also by compari- height and inundation of hell over all son with a shepherd, who, like Sam- the world of spirits, at the time of the son and David, rescues his sheep from Lord's coming, something has been the jaws of a lion or a bear, or drives stated in the preceding articles. What away those wild beasts when they come it was at the time of the first coming, out of the forest into the pastures, and was not made known to any one, bepursues them even to the utmost limits, cause it is not revealed in the sense of and at last forces them into ponds or the letter of the Word. But what it.deserts, and afterwards returns to the was at the time of his second coming, sheep, and feeds them in safety, and it was given to see with my eyes; from gives them drink from fountains of which it may be concluded concerning pure water. It may also be illustrated the former; and this is described in a by comparison with one who sees a little treatise concerning the Last Judg serpent coiled up, lying in the way ment, published at London in the yeai and intending to inflict a wound upon 1758. There also it is described,with the heel of a traveller, and seizes its what power the Lord cast down and head, and, although it twists itself dispersed hell; but to transfer hither about his hand; he carries it home, those things which are described from and there cuts off its head, and throws personal observation in that little treathe rest into the fire. It may also be tise, is a needless work, because that is illustrated by comparison with a bride- extant, and there are yet copies in groom or a husband, who, when he abundance at the booksellers' in Lonsees an adulterer attempting to do vio- don. Every one who reads that trealence to his bride, or wife, attacks him, tise may clearly see, that this was the and either wounds his hand with a workof God Almighty. Fourthly, howo sU ord, or covers his legs and loins with the Lord afterwards reduced all things 14 O06 Concerning the Lord the Redeemer. both in heaven and in hell, into order, the dikes are demolished. The sub has not yet been described by me, jugation of hell by the Lord is alse since the establishment of order in the meant by his calming the sea, by say. heavens and the hells, has continued ing, Peace, be still, Mark iv. 38, 39, in progress from the day of the last Matt. viii. 26; Luke viii. 23, 24. For judgment to the present time, and still by the sea there, as in many othel continues; but after this book is pub- places, is signified hell. The Lord, lished, if it be desired, it shall be given with similar divine power, at this day to the public. As to myself, I have fights against hell in every man who is seen, and do see every day, the divine being regenerated; for hell assaults all omnipotence of the Lord in this thing, those with diabolical fury; and unless as in the face. This last properly be- the Lord resisted and subdued it, man longs to redemption, but the former could not but yield. For hell is like properly belongs to the last judgment; one monstrous man, and like a huge those who view these two things dis- lion, with which also it is compared tinctly, may see many things which, in in the Word. Wherefore, unless the the prophetical parts of the Word, are Lord should keep that lion, or that concealed under figures; and yet they monster, bound with manacles and fetare described, when, by an explana- ters, it could not be otherwise than tion of the correspondences, they are that man, when rescued from one evil, brought forth into the light of the un- would of himself fall into another, and derstanding. The former and the lat- then into many more. ter divine work cannot be illustrated 124. V. THAT THIS REDEMPTION otherwise than by comparisons, and so ITSELF COULD NOT HAVE BEEN PERbut imperfectly. They may be illus- FORMED, BUT BY GOD INCARNATE. trated by comparison with a battle In the preceding article it was shown, against the armies of all the nations in that redemption was a work purely dithe whole world, armed with spears, vine; consequently, that it could not shields, swords, muskets and cannon, have been performed but by an omniphaving skilful and cunning generals otent God. The reason that it could and other officers: this is said, because not have been performed but by God many in hell are skilled in arts un- incarnate, that is, made Man, is beknown in our world, in which they ex- cause Jehovah God, such as He is, in ercise themselves with each other, how his infinite essence, cannot approach they may attack, ensnare, beset, and to hell, much less enter into it; for Ile assault those who are from heaven. is in the purest and first things. The battle of the Lord with hell may Wherefore, Jehovah God, being in also be compared, but yet imperfectly, himself such, if He should only blow with a battle with the wild beasts of upon those who are in hell, He would the whole world, and with the slaugh- kill them in a moment; for He said to ter and subjugation of them, until not Moses, when He wished to see Him, one of them dares to come forth and Thou wilt not be able to see my face, make an assault upon any man who is because no man will see fe and live, in the Lord; whence, if anyone shows Exod. xxxiii. 20. Since, therefore, a threatening aspect, he suddenly Moses could not, still less could those shrinks back, as if he felt a vulture in who are in hell, where all are in the his bosom, endeavoring to eat through last and grossest things, and thus in even to the heart. By wild beasts, those most remote; for they are in the also, in the Word, are described infer- lowest degree natural. Wherefore, nal spirits: these also are meant in unless Jehovah God had assumed the Mark i. 13, by the wild beasts with Human, and thus clothed himself with which the Lord was forty days. It a body which is in the lowest things, may also be compared with resistance He might have undertaken any re. to the whole ocean, rushing with its demption in vain. For who can at. billows into countries and cities, when tack any enemy, unless he approach Concerntng Redereptton. 107 and be furnished with arms for the bat- together with the inhabitants, into tie'? Or who can drivc away and de- whirlpools, bogs and fens; besides stroy dragons, hydras and basilisks in many other things; and all these were any desert, unless he surround his done by the Lord alone, through the body with a coat of mail and his head power of divine truth from divine with a helmet, and have a spear in his good. hand? Or who can catch whales in 125. That Jehovah God could not tle sea, without a ship and the proper have operated and effected these things implements for catching them? By except by his Human, may be illus. these and similar things may be illus- trated by various comparisons; as that trated, though not justly compared, the those who are invisible to each other battle of the omnipotent God with the cannot shake hands, or converse tohells, which battle He could not have gether; an angel or a spirit cannot entered, uinless He had before put on with a man, although he should stand the Human. But it should be known, close to his body and before liis face that the battle of the Lord with the Neither can the soul of any one speak hells, was not an oral battle, as between and act with any one, except through reasoners and wranglers; such a bat- his body. The sun cannot with its tle would have effected nothing at all light and heat enter into any man, there: but it was a spiritual battle, beast or tree, unless it first enter which is of divine truth from divine the air, and act through this; nor car good, which was the very vital princi- it enter into fishes, except through the ple of the Lord: the influx of this, by water; for it must act by means of the means of sight, no one in hell can re- element in which the subject is. No sist. There is in it such power, that one can scale a fish without a knife, the infernal genii, only at the percep- nor pick the feathers from a crow withtion of it, fly away and cast themselves out fingers, nor descend to the bottom down into the deep and creep into of a lake without a diving-bell. In a caverns, that they may hide themselves. word, one thing must be accommodated This is the same that is described in to another, before there can be effect. Isaiah; They shall enter into caverns ed any communication and operation of the rocks, and into clefts of the dust, against it or with it. for fear of Jehovah, when lie shall 126. VI. THAT THE PASSION OS arise to terrify the earth, ii. 19; and THE CROSS WAS THE LAST TEMPTAin the Revelation; All shallhide them- TION WHICH THE LORD, AS THE GREATselves in the caves of the rocks, and in EST PROPHET, SUSTAINED; AND THAT the rocks of the mountains, and shall IT WAS TIIE MEANS OF THE GLoRIFIsay to the mountains and to the rocks, CATION OF HIS HUMAN, THAT IS, OF Fall upon us, and hide us from the face UNITING IT WITH THE DIVINE OF }IIS of Him who sitteth upon the throne, FATHER, AND NOT REDEMPTION. and from the anger of the Lamb, vi. There are two things for which the 15, 16, 17. What the power of the Lord came into the world, and by Lord, which He has from the divine which He saved men and angels, viz. good was, when He performed the redemption and the glorification of his last judgment in the year 1757, may Human. These two are distinct from be evident from those things which are each other, but yet they make one described in a little treatise concerning with respect to salvation. What REthat judgment; as that He tore up from DEMPTl'ION is, has been shown in the their places the hills and mountains, preceding articles, as that it was a which the infernals in the spiritual battle with the hells, a subjugation of world occupied, and removed them them, and afterwards an establishment to distant places, and made some sink of order in the heavens. But glorifidown; and that He deluged their cit- cation is the unition of the Human of ies, villages and fields with a flood, the Lord with the Divine of his Fa. and tore up their lands, and cast them, ther. This was done successively, and f 08 Concerning the Lord the Redeemer. was fully completed by the passion of cerning those two things is as one the cross; for every man ought, on his who dreams, and sees imagi.nary things, part, to approach to God, and as far as and draws conclusions from those maut approaches, so far G6d, on his part, things which he thinks to be real, enters. This is the same as with a when, nevertheless, they are ludicrous: temple; it is first to be built, and this or he is as one who walks in the night, is done by the hands of men; and after- and, while he takes hold of the leaves wards it is to be consecrated, and of some tree, he thinks them to be the finally prayer offered that God may be hair of a man, and comes nearer, and present, and unite himself with the entangles his own hair in the branches. church there. The reason why the But although redemption and the pasunion itself was fully effected by the sion of the cross are two distinct things, passion of the cross, is, because that yet they make one with respect to sal. was the last temptation, which the vation; since the Lord, by union with Lord underwent in the world, and con- his Father, which was completed by junction is effected by temptations; for the passion of the cross, became Rein them man, to appearance, is left to deemer to eternity. himself alone, although he is not left, 128. Concerning the GLoRIFIcATION, for God is then most really present in by which is meant the unition of the the inmost of him, and supports him; Divine Human of the Lord with the wherefore, when any one conquers in Divine of the Father, that it was fully temptation, he is most intimately con- completed by the passion of the cross, joined to God; and the Lord then was the Lord thus speaks; After Judas most intimately united to God his Fa- went out, Jesus said, Now the Son of ther. That the Lord in the passion Man is glorified, and God is glorified of the cross was left to himself, is evi- in Him; if God be glorified in Him, dent from this his exclamation upon God will also gloriJfj Him in himself, the cross; O God, why hast thou for- and will presently glorify Him, John saken Me? anrid also from these words xiii. 31, 32. Here glorification is said of the Lord; No one taketh life from both of God the Father and of the Son, Me, but I lay it down of myself; I for it is said, God is glorified in Him, have the power of laying it down, and and God will glorify Him in Himself: I have the power of taking it again; that this is to be united is manifest. Fathis commandment I have receivedfrom ther, glorify thy Son, that thy ASon also my Father, John x. 18. From these may glorify Thee, xvii. 1, 5. It is thus passages, now, it may be evident, that said, because the unition was reciprothe Lord did not suffer as to the cal, and as it is said, The Father in I)ivine, but as to the Human; and Him and He in the Father. Now my that then an inmost and thus a corn- soul is troubled; and He said, Father, p)lete union was effected. This may glorify thy name; and a voice came be illustrated by this, that while a man out from heaven, I have both glorifed, suffers as to the body, his soul does not and will glorify again, xii. 27, 2S. suffer, but only grieves; and God takes This was said because the unition away this grief after the victory, and was effected successively. Ought not wipes it away as one wipes away tears Christ to suffer this, and enter into his from the eyes. glory? Luke xxiv. 26. Glory, in the 127. These two things, redemption Word, when it is used concerning the and the passion of the cross, should be Lord, signifies divine truth united to distinctly perceived, otherwise the hu- divine good. From these it is very man mind, like a ship, falls into quick- manifest, that the Human of the Lord sands, or upon rocks, and is lost, to- is Divine. gether with the pilot, captain and sail- 129. The reason why the Lord was ors; that is, it errs in all those things willing to be tempted even to the paswhich are of salvation by the Lord; sion of the cross, was, because He was for a man without a distinct idea con- THE PROPHET and prophets formerlv Concerning Redemption. 109 signified the doctiri,., the church see the earth, and that thus he shoula from the Word, and thence they rep- be a prodigy to the house of Israel, ana resented the church, such as it was, by should say, Behold, I am your prodivarious things, and also by things un- gy; as I have done, so shall it be done just, grievous, and even wicked, which to you, Ezek. xii. 3 to 7, 11. It was were enjoined on them by God. But commanded the prophet Hosea, that the Lord, because He was the Word he should represent the state of the itself, by the passion of the cross, as church, by taking to himself a harlo: THE PROPHET, represented the Jewish to wife; and also he took her, and she church, how it had profaned the Word broughtforth to him.three sons, one of itself. To this reason this other may whom he called Jezreel, another Not-tobe added, that thus He might be ac- be-pitied, and the third Not-a-people. knowledged in the heavens as the Sa- And again it was commanded him that vior of both worlds; for all the things he should go and love a woman beof his passion signified such things as loved by her companion, and an aduld are of the profanation of the Word, teress, whom also he boughtfor himself, and the angels understand them spirit- Hosea i. 2 to 9; iii. 2, 3. It was also ually, while the men of the church un- enjoined upon a certain prophet, that derstand them naturally. That the he should put ashes upon his eyes, and Lord was THE PROPHET, is evident suffer himself to be smitten and-beaten, from these passages: The Lord said, 1 Kings xx. 35, 37. It was enjoined A PROPHET is not less honored than in upon the prophet Ezekiel, that he his own country and in his own house, should represent the state of the church Matt. xiii. 57; Mark vi. 4; Luke iv. by taking a tile, and that he should 24. Jesus said, It is not fitting that a engrave upon it Jerusalem, lay siege, PROPHET should perish out of Jerusa- and cast d trench and mound against lem, Luke xiii. 33. Fear seized them it, should put a frying pan of iron beall, praising God, and saying, that a tween himself and the city, and should GREAT PROPHET was raised up amongst lie upon the left side and-upon the right them, Luke vii. 16. They said con- side. Also, that he should take wheat, cerning Jesus, This is that PROPHET barley, lentiles, millet and Jitches, ana of Nazareth, Matt. xxi. 11; John vii. make bread of them, and also a cake 40, 41. That a PROPHET should be with man's dung; and because he raised up from the midst of the breth- prayed that this might not be, it wtas ren, whose words they should obey, permitted that he should make it wit]A Deut. xviii. 15 to 19. cow's dung. It was said to him, Lie 130. That prophets represented the thou upon the left side, and lay the INIstate of their church as to doctrine QUITY OF THE HOUSE OF ISRAEL upon from the Word, and as to a life ac- it: the number of days that thou shalt cording to it, is evident from these pas- lie upon it, THOU SHALT BEAR THEIR saoges: —It was commanded the proph- INIQUITY; for I will give thee the years et Isaiah, that he should loose the of their iniquity according to the numsackcloth from off his loins, and the shoe ber of the days, three hundred ana from of his foot, and should go naked ninety days, that THOU MAYEST BEAR and barefoot three years,for a sign and THE INIQUITY OF THE HOUSE OF ISRAa prodigy, Isaiah xx. 2, 3. It was EL; and when thou shalt have accom-. commanded the prophet Ezekiel, that plished'them, thou shalt lie upon thy he should represent the state of the right sidee, that thou mayest bear the inichurch by making vessels for removing, quity of the house of Judah, Ezek. iv. and that he should remove to another I to 15. That the prophet by these vlace, in the eyes of the sons of Israel, things bore the iniquities of the house and should bring forth the vessels by of Israel, and of the house of Judah, day, and should go out in the evening and did not take them away, and thus through a hole dug in the wall, and expiate them, but only represented and should cover his face that he might not pointed them out, is manifest from 110 Concerning the Lord the Redeemer. what follows there. Thus saith Jeho- falsified; wherefore He did not drink vah, The sons of Israel shall eat their it: their piercing his side, signified unclean bread; behold, Iwill break the that they had totally extinguished all staf of bread, that they may want the truth of the Word and all the good bread and water, and be desolated, a of it: his being buried, signified the man and his brother, and consume away rejection of what remained from the for their iniquity, iv. 13, 16, 17. The mother: his rising again on the third like, therefore, is meant concerning day, signified the glorification or the the Lord, where it is said, He HATH union of his Human with the Divine of CARRIED our sicknesses and BORNE our the Father. Hence, now, it is manifest, sorrows; Jehovah hath made iMhe ini- that to bear iniquities,does not mean to quities of us all to fall upon Hlin%. By take them away, but to represent the his knowledge He hath justified many, profanation of the truths of the Word. because HE HATH BORNE THEIR INIQUI- 131. These things, also, may be ilTIES, Isaiah liii. 1, where, in the whole lustrated by comparisons, which is chapter, the passion of the Lord ismtreat- done for the sake of the simple, who ed of. That the Lord, as THE PRO- see better by means of comparisons PHET, represented the state of the Jew- than by deductions formed analytically ish church, as to the Word, is mani- from the Word, and at the same time fest from the particulars of his passion; from reason. Every citizen or subas that He was betrayed by Judas; ject is united to the king by doing his that He was taken and condemned by commands and precepts, and more the chief priests and by the elders; so if he suffers hardships for him, that they buffeted Iiim; that they and still more if he undergoes death smote his head with a reed; that they for him, which is done in skirmishes put on him a crown of thorns; that they and battles. In like manner, a friend divided his garments, and cast the lot is united to a friend, a son to his fafor his vesture; that they crucified ther, and a servant to his master, by hlim; that they gave Him vinegar to doing those things which are agreeable Irink; that they pierced his side; that to their will, and more so if they det ie was buried; and that on the third fend them against their enemies, and fdajv He rose again. His being be- still more if they fight for their honor. tra fed by Judas, signified that He was Who is not united to the virgin whom beti tyed by the Jewish nation, with he is courting for a bride, when he whorli the Word then was, for Judas fights with those who defame her, and represented that nation: his being contends with his rival even to wounds? taken mld condemned by the chief That they should be united by such priests and elders, signified that he means, is according to the law inscribed was so ijy all that church: their buffet- upon nature. The Lord says, I amn ing Him, spitting in his face, scourging the good Shepherd; the good S1hepherd Him, and smiting his head with a reed, layeth down his life for the sheep, for signified that they did in like manner which reason the Father loveth Me, to the Word, as to its divine truths, John x. 11, 17. their putting on Him a crown of thorns; 132. VII. THAT THE PASSION OF THE signified that they had falsified and CRoss IS BELIEVED TO HAVE BEEN RE~ adulterated those truths: their dividing DEMPTION ITSELF, IS A FLNDAMIENTAL his garments, and casting the lot upon ERROR OF THE CHURCH; AND THAT his vesture, signified that they had dis- THAT ERROR, TOGETHER WITH THE persed all the truths of the Word, but ERROR CONCERNING THREE DIVINE not its spiritual sense; this the vesture PERSONS FROM ETERNITY, HAS PERof the Lord signified: their crucifying VERTED THE WHOLE CHURCH, SO TItAT Hin, signified that they had destroyed NOT ANY THING SPIRITUAL IS LEFT REand profaned the whole Word: their MAINING IN IT. offering Him vilegar to drink, signified What at this day more fills and that the truths of the Word were all crams the books of the orthodox. or Concerning Redempton. 111 what is more zealously taught and in- for from one established principle, theculcated in the schools, and more fre- orems of the same sort are deduced: quently preached and proclaimed from they are included in it, and proceed the pulpits, than that God the Father, from it one after another; and from being enraged against the human race, this, concerning the passion of the not only removed it from himself, but cross, that it is redemption, still many also concluded it under a universal more things, scandalous and dishonoradamnation, and thus excommunicated ble to God, may be derived, until it it; but, because He is gracious, that comes to pass, as Isaiah says: Tlhe He persuaded or excited his Son to de- priest and the prophet err thlrougl/ scend, and take upon himself the deter- strong drink; they stumble in judgment; mined damnation, and thus appease all the tables are full of things vomited, the anger of his Father; and that thus, xxviii. 7, 8. and not otherwise, He could look upon 133. From this idea concerning man with some favor? Then that this, God and concerning redemption, all also, was done by the Son, who, in theology has, from spiritual, become to taking upon himself the damnation of the lowest degree natural; which is the the human race, suffered himself to be case, because merely natural properscourged by the Jews, to be spit upon ties are attributed to God; and yet on in the face, and then to be crucified as the idea of God, and on the idea of rethe accursed of God, Deut. xxi. 23; demption, which makes one with saland that the Father, after this was done, vation, every thing of the church debecame propitious, and from love to- pends. For that idea is like the head, wards his Son, cancelled the sentence from which all parts of the body are of damnation, but only in respect to derived; wherefore, when that is spirthose for whom He should intercede; itual, all things of the church become and that He thus became a Mediator spiritual, and when that is natural, all in the presence of his Father forever. things of the church become natural; These and similar things,at this day, hence, because the idea concerning sound in temples, and are reverberated God and concerning redemption has from the walls, like an echo from the become merely natural, that is, sensual woods, and fill the ears of all there. and corporeal, therefore all things, But cannot any one, whose reason is which the heads and members of the enlightened and made sound by the church have delivered and still deliver, Word, see that God is mercy and pity in their dogmatical theology, are mereitself, because He is love itself and good ly natural. The reason why nothing itself, and that those are his essence; but falses can be derived thence, is, and that hence it is a contradiction to because the natural man continually say, that mercy itself, or goodness it- acts against the spiritual, and thence self, can look upon man with anger, he regards spiritual things as ghosts and decree his damnation, and still and phantoms in the air. Wherefore continue to be his own divine essence? it may be said, that on account of tha Such things are scarcely ever ascribed sensual idea concerning redemption, to a good man or an angel of heaven, and thence concerning God, the ways but only to a wicked man or to a spir- to heaven, which are ways to the Lord it of hell; wherefore it is abominable God the Savior, are beset with thieves to ascribe them to God. But, if the and robbers, John x. 1, 8, 9; and that, cause be investigated, it is this, that in the temples, the doors are thrown they have taken the passion of the down, so that dragons and owls, the cross for redemption itself: thence tzjim and the jiim, have entered, and have flowed those opinions, as, from sing together in horrible discord That one falsity, falses flow in a continued se- this idea concerning redemption, and ties, or as from a cask of vinegar, noth- concerning God, pervades the faith of ing comes but vinegar, or from an in- the present age, is known; for that sane mind, nothing but what is insane; faith is, that men should pray to God 112 Concen, ing the Lord the Redeemer. the Father, that He would remit their they dispersed the cloud on each side, sins for the sake of the cross and blood whence it became again light in the of his Son, and to God the Son, that temple; and then the angels sent down He would pray and intercede for them; one of their number, who, in the name and to God the Holy Ghost, that He of the rest, asked the congregation would justify and sanctify them. And what they were contending about, since what else is this, than to make supplica- so thick a cloud came over them, and tion to three Gods in their order? And took away the light, and brought on how, then, is the thought concerning darkness. They replied, that it was the divine government different from about redemption, and that this was that concerning an aristocratical or made by the Son of God, by the passion hier-rchical government, or from that of the cross, and that by this He made concerning a triumvirate such as there expiation, and delivered the human was once at Rome? But instead of a race from damnation and eternal death triumvirate, it may be called a triper- But to this the deputed angel said, sonate. And what, then, is easier for "How by the passion of the cross? the devil than to do, as is said, di- Explain why it was effected by that." vide and rule; that is, to distract the And then a priest came and said, " 1 minds of men, and excite rebellious will explain, in order, what we know and motions, now against one God, now believe, which is, that God the Faagainst another, as has been done from ther, being enraged against the human the time of Arius to the present day; race, condemned it, and excluded it and thus to cast down from the throne from his clemency, and declared them the Lord God the Savior, who has all accursed and reprobate, and doomed power in heaven and earth, Matt. xxviii. them to hell; and that He wished that IS, and to set upon it some one of his his Son would take upon himself that minions, and to ascribe worship to condemnation, and that the Son conhim; or, because it is taken away from sented, and, for that purpose, descended, him, to take it away also from the Lord and assumed the Human, and suffered himself? himself to be crucified, and thus the condemnation of the human race to be transferred to himself; for it is written, 134. To the above will be added these Cursed is every one who hangeth on the RELATIONS-FIRST. I once entered wood of a cross; and that the Son thus into a temple in the world of spirits, appeased the Father by interceding where many were assembled; and, be- and mediating; and that then the Fafore the sermon, they reasoned among ther, from love towards the Son, and themselves concerning REDEMPTION. moved with the misery seen in Him The temple was square, and there upon the cross, determined that He were not windows in the walls, but a would forgive;'but only those to whom large opening above in the middle of I impute thy righteousness; these I will the roof, through which light from make, from sons of wrath and curse, heaven entered,and illuminated it better sons of grace and blessing, and will justhan if there had been windows at the tify and save; but the rest may remain, sides. And behold, suddenly, while as was before determined, sons ofwrath:' they were talking about redemption, a this is our faith, and these things are black cloud, coming from the north, the righteousness which God the Far covered the opening; whence it became ther inserts into our faith, which alone so dark, that one could not see another, justifies and saves." The angel, havand scarcely any one could see the ing heard these words, was silent for a palm of his hand. While they stood long time, for he was fixed in astonishamazed on account of this, lo, that ment: and afterwards he broke silence, black cloud was divided in the middle, and spoke these words: " Can the and through the aperture were seen Christian world be so infatuated, and angels descending from heaven; and wander from sound reason into such Concerning Redentption. 113 deliriums, and conclude the fundamen- and that wickedness should thus be tal article of salvation from such para- washed away. Is not this contrary to doxes? Who cannot see that those justice, both divine and human? The things are diametrically contrary to Christian world is yet ignorant that the very divine essence, that is, contra- there is order, and still more what the ry to its divine love and its divine wis- order is which God introduced into the dom, and, at the same time, contrary world, when He created it, and that to its omnipotence and omnipresence? God cannot act contrary to it, since, inl No good master can deal thus with his that case, He would act contrary to servants and maids; nay, a wild beast Himself; for God is Order itself." The is not so cruel to its cubs, or a bird of priest understood the things said by the prey to its young. Is it not contrary angel, because the angels who were to the divine essence to annul the call above, infused light from heaven; and which has been made to all and every then he groaned, and said, " What is one of the human race? Is it not con- to be done? All, at this day, thus trary to the divine essence to change preach, and pray, and believe. This is the order established from eternity, in the mouth of all;'Good Father, have which is, that every one should be mercy on us, and remit to us our sins judged according to his life? Is it not for the sake of thy Son's blood, which contrary to the divine essence to with- He shed for us on the cross;' and to draw love and mercy from any man, Christ,'Lord, intercede for us;' to and much more from the whole human which we priests add,' Send to us the race? Is it not contrary to the divine Holy Spirit.'" And then the ange essence to be brought back to mercy said, " I have observed that the priest; from the misery seen in the Son; and prepare eye-salve from the Word nct because mercy is the very essence of interiorly understood, which they plit God, to be brought back to his own es- upon the eyes which are blinded by sence? And is it not abominable to their faith, or they make of it a sort of think that He ever went out of it? for plaster for themselves, which they pllt it is Himself from eternity to eternity. upon the wounds inflicted by their dogIs it not also impossible to insert, in mas, but still they do not heal them, any thing such as your faith is, the because they are inveterate; wherefore righteousness of redemption, which, in go to him who stands there (and he itself, is of the divine omnipotence, and pointed with the finger to me), he will to impute and ascribe it to man, and teach you from the Lord, that the pasto declare him righteous, pure and ho- sion of the cross was not redemption, ly without any other means? Is it not but that it was the unition of the Huimpossible to remit sins to any one, and man of the Lord with the Divine of to renew, regenerate and save any the Father; but that redemption rwas one by imputation alone, and thus to the subjugation of the hells, and the turn unrighteousness into righteous- establishment of order in the heavens; ness, and the curse into a blessing? Is and that, unless those things had been it not, in such a case, possible to turn performed by the Lord, when He was hell into heaven and heaven into hell, in the world, there would have been and the dragon into Michael and Mi- no salvation for any on earth, nor for chael into the dragon, and thus to end any in the heavens; and he will teach the battle between them? What is ne- you also the order introduced at the cessary but to take away the imputa- creation, according to which men tion of your faith from one, and put it should live, that they may be saved, into the other? thus we who are in and that those who do live according heaven shall be in trepidation forever. to it are numbered among the redeemed, It is not according to justice and judg- and are called the elect." These things ment that one should take upon him- being said, windows were made in tile self the wickedness of another, and temple at the sides, through which light the wicked should become innocent, flowed in from the four quarters of the 15 114 Concernzng the Lord the Redeemer. world, and cherubs appeared flying in putation, mediation and operation. Is the splendor of the light; and the an- there not, then, one who created us, gel was taken up to his companions and he also imputes? another who reabove the aperture, and we retired full deemed us, and he also mediates? and of joy. a third who operates the mediated im135. SECOND RELATION. One morn- putation, and he also sanctifies? Who ing, as I awaked from sleep, the sun does not know that the Son of God was of the spiritual world appeared to me sent by the Father into the world, that in its splendor, and under it I saw the he might redeem the human race, and heavens, distant as the earth is from its thus become an Expiator, Mediator, sun: and then were heard from the Propitiator and Intercessor? And, beheavens unspeakable words, which, be- cause he is one with the Son of God ing collected together, were articulated from eternity, are there not two perinto this expression, that "There is sons distinct from each other? and beone God, who is Man, whose habitation cause these two are in heaven, one sitis in that sun." This articulate sen- ting at the right hand of the other, tence descended through the middle should there not be a third person, who heavens to the lowest, and from this may execute in the world what is deinto the world of spirits, where I was; creed in heaven?" Having heard this, and I perceived that the idea of one I was silent, but thought with myself, God, which the angels had, was chang- Oh, what infatuation! They do not ed, according to the degrees of descent, know any thing at all what is meant in into an idea of three Gods. When I the Word by mediation. And then, observed this, I began to speak with by the command of the Lord, three anthose who thought of three Gods, say- gels descended from heaven and were ing, " Oh, what an enormity! Whence associated with me, in order that from did you get that?" And they replied, an interior perception, I might speak "We think of three, from the idea with those who were in the idea of which we entertain concerning the tri- three Gods; and particularly concern une God; but still this does not fall in- ing mediation, intercession, propitiation to our mouth; when we speak, we al- and expiation, which are attributed by ways say roundly, that' God is one;' them to the second person, or the Son, if in our minds there is another idea, let but not until after He became man, it be so, provided it do not flow down many ages since the creation, when and divide the unity of God in the those four means of salvation were not mouth; but still, from time to time, it before in existence: and thus God the dl)es flow down, because it is within; Father was not propitiated, the human anid then, if we should speak out, we race not expiated, nor was any one should say'three Gods;' but we cau- sent from heaven, who interceded and tiously avoid this, lest we should be mediated. Then, from the inspiraexposed to the ridicule of those who tion afforded me, I spoke with them, hear us." And then they spoke openly saying, "Come here as many of you from their thought, saying, " Are as can, and hear what is meant in the there not three Gods, because there Word by mediation, intercession, exare three divine persons, each one of piation and propitiation. Those are whom is God? We cannot think other- four predications of the grace of the wise, since the leader of our church, one God in his Human. God the Fafrom the desk of his holy dogmas, ther can never be approached, nor can ascribes creation to one, redemption to He come to any man, because IIe is another, and sanctification to the third; infinite, and in his esse, which is Jeand, especially, since he attributes to hovah; from which esse, if IIe should each of them his peculiar properties, come to man, He would consume him, which, he asserts, are incommunicable, as fire consumes wood, and reduces it to and which are not only creation, re- ashes. This is manifest from these demp ion and sanctification, but also im- considerations: that He said to Moses Concerning Redempyttn. 115 who wished to see Him, that No one is from hell, and infinitely farther; can see Him and live, Exod. xxxiii. 20. wherefore they are forms of speech, ac. And the Lord said, No one hath ever cording to appearance; such, also, in seen God, except the Son, who is in another sense, are expiation, propitia. the bosom of the Father, John i. 18S; tion, intercession and mediation, by Matt. xi. 27; also that No one hath which are meant the ways and means heard the voice (f the Father, nor seen of access to God, and of receiving his shape, John v. 37. It is read, in- grace from God through his tIuman; deed, that Moses saw Jehovah face to which not being understood, men have face, and spoke with Him mouth to divided God into three, and upon these mouth; but this was done through an three have founded every doctrine of angel; in like manner,with Abraham the church, and thus have falsified the and Gideon. Now, because God the Word: hence THE ABOMINATION OF Father, in himself, is such, He was DESOLATION, foretold by the Lord in pleased to assume the Human, and, in Daniel, and again in Matt. xxiv." this, to admit men to Himself, and thus When I had said this, the company of to hear them, and to speak with them; spirits retired from around me, and I and this Human is what is called the observed that those who actually enter-.Son of God; and this is what medi- tained an idea of three Gods, looked ates, intercedes, propitiates, and expi- towards hell, and those who entertained ates. I will tell, therefore, what those an idea of one God, in whom is a difour things, predicated of the Human vine Trinity, and that this is in the of God the Father, signify. MEDIA- Lord God the Savior, looked towards TION signifies that the Human is the heaven; and to these appeared the medium through which man may come sun of heaven, in which Jehovah is in to God the Father, and God the Father his Human. to man, and thus teach and lead him, 136. THIRD RELATION. I saw, at a that he may be saved; wherefore the distance, five gymnasiums, each of Son of God, by whom is meant the which was surrounded with light from Human of God the Father, is called heaven. The first gymnasium was Savior; and in the world, Jesus, that surrounded with purple light, such as is, salvation. INTERCESSION signifies is in the clouds in the morning, before perpetual mediation; for love itself, sunrise, on earth; the second gymnathe properties of which are mercy, sium was surrounded with a yellow clemency and grace, perpetually inter- light, like that of the morning after cedes, that is, mediates for those who sunrise; the third gymnasium was do his commandments, whom He loves. surrounded with a bright light like that EXPIATION signifies the removal of of noonday in the world; the fourth sins, into which man would rush if he gymnasium was surrounded with a should approach the naked Jehovah. middle kind of light, such as there is PROPITIATION signifies the operation when it begins to be mixed with the of clemency and grace, lest man, by shade of the evening; and the fifth means of sins, should bring himself in- gymnasium stood in the very shade of to condemnation; likewise protection, the evening. The gymnasiums in the lest he should profane holiness; this world of spirits are spacious halls, was signified by the propitiatory over where the learned assemble, and dis. the ark in the tabernacle. It is known cuss various arcana, which serve for that God spoke in the Word according their science, intelligence and wisdom to appearances, as that He is angry, On seeing them, I felt a strong desire avenges, tempts, punishes, casts into of going to one of them, and I went in hell, condemns, yea, that He does evil; the spirit to that which was surroundwhen yet He is angry with no one, ed with a middle kind of light; and I He does not avenge, tempt, punish, entered, and there was seen a company cast into hell, or condemn: these of learned men assembled, who were hings are as far from God as heaven together investigating what that in 116 Concernmng the Lord the Redeemer. volves. which is said concerning the you cannot think otherwise tihan natLord, that, being taken up into heaven, urally, sensually, yea, materially, coiln. He sitteth at the right hand of God, cerning God, which has also been done Mark xvi. 19. Most of the company in the world, ever since the Nicene assembled, said that those things should council, which introduced thiee divine be understood exactly according to the persons from eternity, and thereby words, that the Son thus sits beside the turned the church into a theatre, ornaFather. But it was asked, " Why so?" mented with painted scenery, within Some said, that the Son was placed which the actors represented new by the Father at the right hand, on ac- scenes. Who does not know and ac. count of the redemption which He knowledge that God is one? If you ac. accomplished; some, that He sits thus knowledge this in heart and spirit, all out of love; some, that it was in order that you have said is dissipated of it. that He might be his counsellor, and self, and rebounds into the air, like because He is so, that Hie may receive idle words from the ear of a wise man." honor from the angels; and some that At these words, many were enraged, it was for this reason, that it was given and longed to pull my ears, and to to Him by the Father to reign in his command silence; but the president stead, for it is read, that All power is of the assembly, in a fit of indignation, giovcn to Him in heaven and in earth; said, " The discussion here is not con. but a great part, that He may hear cerning the unity and the plurality of those on the right hand, for whom He God, because we believe both; but intercedes; for all in the church, at concerning this-What does it involve this day, go to God the Father, and that the Son sits at the right hand of pray that He would have mercy for the the Father? If you know any thing sake of the Son; and this causes the concerning this, speak." And I reFather to turn himself to Him, that plied, "I will speak; but, I beseecn He may receive his mediation. But you, stop the noise." And I said, some said, that only the Son of God "By sitting on the right hand, is not from eternity sits at the right hand of meant sitting on the right hand; but the Father, that He may communicate by that expression is meant the omniphis divinity to the Son of man, born in otence of God by means of the u-. the world. On hearing these words, man, which He assumed in the world; I wondered exceedingly, that learned by this IIe is in the lasts, as well as in men, although they had been some time the firsts; by this He entered, destroyed in the spiritual world, should still be so and subjugated the hells; by this He ignorant of heavenly things; but I established order in the heavens; thus perceived the cause, that, by reason by this He redeemed both angels and of confidence in their own intelligence, men, and continues to redeem forever. they did not suffer themselves to be in- "If you consult the Word, and are structed by the wise. But that they such that you can be illuminated, you might not continue any longer in igno- will perceive, that, by the right hanc rance concerning the sitting of the Son there, is meant omnipotence, as in on the right hand of the Father, I raised Isaiah; MY HAND founded the earth, my hand, requesting that they would and MY RIGHT HAND spanned the heav listen to a few words, which I wished ens, xlviii. 13; and in David, God hath to speak on that subject. And be- sworn by his rITGHIT HAND, and by the cause they assented, I said, " Do you strength of HIs. ARM, Psalm lxii. S. not know from the Word, that the Fa- THY RIGHT HAND holdeth me up, xviiither and the Son are one, and that 35. Look to the Son, whom Thou hast the Father is in the Son and the Son strengthenedfor Thee; let THIY HAND be in the Father? This the Lord openly for the man oJ' T0 E RIGHT HAND,JOr the says in John x. 30, and xiv. 10, 11. If Son of Man whom Thou hast strengthyou do not believe these words, you ened for thee, lxxx. 17. Thence it is divide God into two, which being done, evident, how this is to be understood; Concerning Redenmpton. 1 1 7 The saying of Jehovah to my Lord; since those ages, have )ien renowned Sit T/Iou at MY RIGHT HAND, until I for their books, printed or written. shall have made thine enemies thy foot- Many of these had their faces shaved; stool. Jehovah will send the sceptre of and their heads covered with wigs thy strength out of Zion; rule Thou in made of women's hair, and some of the midst of thine enemies, Psalm cx. them had collars of twisted intestines. 1, 2. That whole psalm treats con- and some had collars of other stuff, cernring the battle of the Lord with the but the former had long beards, andl hells, and concerning their subjuga- wore their natural hair. Before both tion. Since the right hand of God parties there stood a man, a judge and signifies omnipotence, therefore the critic of the writings of this age, with a Lord says, that He is about to sit at staff in his hand, who struck the THE RIGHT HAND OF POWER, Matt. xxvi. ground, and commanded silence; he 63, 64, and at THE RIGHT HIAND OF THE ascended to the highest step of the POWER OF GOD, Luke xxii. 69." But pulpit, and breathed out a groan; and at these words tie company became from that he wished to raise his voice tumultuous; and I said, " Take heed aloud, but the groaning breath drew to yourselves;, perhaps a hand may ap- his voice back into his throat; but at pear from heaven, which, when it ap- length, speaking, he said, "Oh! my pears, as it once did to me, strikes an brethren, what an age! There has risen incredible terror of power; which was up one from the herd of the laity, havto me a confirmation, that the right ing neither gown, cap, nor laurel, who hand of God signifies omnipotence." has pulled down our faith from heaven, Scarcely was this said, when a hand and cast it into the Styx. Oh, horrible! was stretched out under heaven, at the and yet that alone is our star, which sight of which, so great a terror seized shines like Orion in the night, and like them, that they rushed in crowds to the Lucifer in the morning. That man, gates, and some to the windows, that although advanced in years, is entirethey might cast themselves out, and ly blind in respect to the mysteries of solne, losing their breath, fainted away. our faith, because he has not opened But I remained not terrified, and, after it, and seen in it the righteousness of them, slowly went away; and, at some the Lord the Savior, and his mediadistance thence, I turned about, and tion and atonement; and since he has sa,. w that gymnasium covered over with not seen those, he has neither seen the a dark cloud; and it was told me from wonders of his justification, which are heaven, that it was so covered, because the remission of sins, regeneration, they spoke from the belief of three sanctification andsalxation. This man, Gods, and that the former light would instead of our faith, which is in the return when those of a sounder mind highest degree saving, because it is in should assemble there. three divine persons, thus in the whole 137. FOURTH RELATION. I heard Deity, has transferred faith to the secthat a council was convened of those ond person; and not to him, but to his who were celebrated for their writings Human, which, indeed, we call Diand learning, concerning the faith of vine from the incarnation of the Son the present time, and concerning the from eternity; but who thinks of it as justification of the elect by it. This any thing more than merely human? was in the world of spirits; and it was And what else can thence result, but a given me to be present in the spirit; faith from which, as from a fountain, and I saw convened some of the clergy naturalism flows? And such a faith, who were of the established churches, because it is not spiritual, differs but and some dissenters; on the right little from faith in a pope or a saint. side stood those, who, in the world, You know what Calvin said in his time, were called Apostolic Fathers,and lived concerning worship from this faith, in the ages before the Nicene council; and I beseech you, tell me, one of you, and on the left side stood men, who, whence is faith? Is it not immediately 118 Concerning the Lord the Redeemer. from God, and thus does it not contain comparisons, because fwe speak so of all things belonging to salvation?" At itin heaven. But our faith is, was, and these words, his companions on the will be forever, in the Lord God the left side, whose faces were shaven, and Savior, whose Human is Divine, and who wore wigs and collars, clapped whose Divine is Human, thus accomtheir hands, and exclaimed, " You have modated to reception, and by means spoken most wisely! We know that of which the spiritual Divine is united we cannot take any thing which is not to the natural of man, and faith begiven us from heaven. Let that proph- comes spiritual in the natural, whence et tell us wvhence faith is, and what the natural becomes, as it were, transit is, if that be not faith. It is impos- parent, from the spiritual light ill sible that there should be any other, which our faith is. The truths of or from any other source; and to pro- which it consists are as many as the duce any other faith, which is faith, verses in the sacred volume; those than this, is as impossible as it is for a truths are all like stars which manifest man to ride on horseback to a constel- and form that faith. Man takes it lation in heaven, and take thence a from the Word by means of his natural star, and put it in his pocket, and bring light, in which it is science, thought it down." This he said, that his com- and persuasion; but the Lord causes panions might laugh at every new faith. it to become, in such as believe in Him, On hearing these words, the men on conviction, trust and confidence; thus the right side, who had long beards, natural faith becomes spiritual, and by and wore their natural hair, were filled meansofcharity,itbecomesliving. This with indignation; and one of them rose faith, with us, is like a queen, adorned up (an old man, but still he seemed like with as many precious stones as the a young man afterwards, for he was wall of the holy Jerusalem, Rev. xxi an angel from heaven, where every age 17 to 20. But lest you should suppose becomes youthful), and spoke, saying, that these things which I have said, are "'I have heard what your faith is, only words of exaltation, which may which the man in the pulpit has so therefore be despised, I will read to magnified. But what is that faith but you some things from the holy Word, the sepulchre of our Lord, after the from which it will be manifest, that our resurrection, again closed by the sol- faith is not in a man, as you suppose, diers of Pilate? I have opened it, and but in the true God, in whom is all the have seen nothing there but the rods of Divine. John says, Jesus Christ is jugglers, with which the magicians in the true God and eternal life, I John Egypt did miracles. Truly your faith, v. 20; Paul, In Christ dwelleth ali externally, in your eyes, is like a chest the fullness of the Godhead bodily, Col. made of gold, and set with precious ii. 9; and in the Acts of the Apostles, stones, which, when it is opened, is that he preached, both to the Jews anta empty, except, perhaps, in the corners to the Greeks, r epentance towards God, of it there may be dust from the relics and faith in our Lord Jesus Christ, of Roman Catholics; for these, also, xx. 21; and the Lord himself, that Ali have the same faith, only at this day it is power is given to Him in heaven and in covei edl over by them with external sanc- earth, Matt. xxviii. 18; but these are a tities. It is also (thatI may use compari- few." After this, the angel looked at sons) like the vestal virgin amongst the me, and said, " You know what the ancients, buried under the ground, be- Evangelical believe, or are about to because she let the sacred fire go out; and lieve, concerning the Lord the Savior: I can solemnly declare, that to my eyes it recite, therefore, some things, that vwe is like the golden calf, around which the may know whether they are in such children of Israel danced, after Moses infatuation as to believe that his Hudeparted and ascended into mount Si- man is merely human, or whether nai to Jehovah. Do not wonder that they ascribe to it something of the Di I should speak of your faith by such vine, or how they do believe." Then Concerning Redemnpton. 115 in the presence of all the assembly, I And then I addressed hinl iL. a tone read the following passages from those similar to his own, saying, "Please to which I had collected from their book inform your famous companion with of orthodoxy, called FORMULA CONCOR- whom you are consociated, that I am DLIE, and printed at Leipzic in the afraid, that, contrary to the orthodoxy year 1756: That in Christ the divine of his church, he robbed the Lord of and human natures are so united, that his divinity, or suffered his pen to they make one person, p. 606, 762. make a furrow, in which he thoughtThat Christ is truly God and Man, in lessly sowed naturalism, at the very an undivided person, and continues to time when he wrote against the worbe so forever, p. 609, 673, 762. That ship of the Lord our Savior." To in Christ God is MIan, and Mlan God, this he replied, " I cannot do this, bepp. 607, 765. That the human nature cause I and he, as to this thing, make of Christ is exalted to all divine majes- almost one mind. But he does not unty; this also from many of the fathers, derstand the things that I say; but I p. 844 to 852, 860 to 865, 869 to 878. understand clearly all that he says; That Christ, as to the human nature, for the spiritual world enters into the is omnipresent, and fills all things, p. natural world, and perceives the 768, 783, 784, 7S5. That Christ, as thoughts of men there; but not vice to the human nature, has all power versad: this is the state of the consociin heaven and in earth, p. 775, 776, ation of spirits and men." Now, bh780. That Christ, as to the human cause I had begun to speak with ti e nature, sits at the right hand of the president, I said, " I will ask, if ycu Father, p. 608, 764. That Christ, as please, another question. Do you to the human nature, is to be invoked, know that the orthodoxy of the Evanconfirmed by quotations from the Scrip- gelical, in the manual of their church, ture there, p. 226. That the Augs- called the FORMULA CONCORDIn, teachburg confession very highly approves es, that in Christ God is Man, and of that worship, p. 19." After these Man God, and that his Divine and passages were read, I turned myself to Human are, and continue to be forever, the president, and said, " I know that in an undivided person.? Ilow, then, all here are consociated with their like could he, and how can you, defile the in the natural world; tell me, I pray, worship of the Lord with naturalism?" whether you know with whom you are To which he replied, " I know that, and consociated." He replied in a grave yet I do not know it." Wherefore I tone, "I do know; I am consociated continued, by saying, "I ask him, with a famous man, a leader of illustri- although he is absent, or you in his ousbands from the army of the church." stead, Whence was the soul of our And because he answered in so grave Lord? If you answer, that it was a tone, I said, " Allow me to ask from the mother, you talk insanely; whether you know where that famous if from Joseph, you profane the Word; leader lives." And he said, " Yes, I but if from the Holy Spirit, you say do; he lives not far from Luther's rightly, if only by the Holy Spirit, you tomb." At this I smiled, and said, mean the Divine, proceeding and "Why do you speak of his tomb? Do operating, so that He is the Son of you not know that Luther has risen Jehovah God. Again, I ask, What is again, and that he has now renounced the hypostatic union? If you answer his erroneous opinions concerning jus- that it is a union as between two, one tification by faith in three divine per- above and the other below, you talk sons from eternity, and is therefore insanely; for, in that case, you might transferred to a place amongst the hap- have made God Lale Savior two, as you py of the new heaven, and that he sees have made God three: but if you say and laughs at those who are running that it is a personal union, like that of mad after him." And he rejoined, "I the soul and body, you say rightly (lo know it; but what is that to me?" this also is according to your doctrine L20 Concerning the Lord the Redeemer. and also to that of the fathers. Con- I saw all on the right hand, where the suit the FORMULA CONCORDILE, p. 765 apostolic fathers stood, were astonished, to 768; also the creed of Athanasius,, and changed their color; and I heard where are these words; The right exclamations from their minds through faith is, that we believe and confess their mouths, "Oh, horrible! Oh, that our Lord Jesus Christ is God and what an age!" But to appease their Man; who, although He is God and just resentment, I put forth my hands, AIMan, yet is not two, but one Christ; and requested a hearing; which being one altogether, not by confusion of sub- granted, I said, " I know that a man stance, but unity of person; for, as of that eminence wrote some such the rational soul and flesh is one man, thing in a letter, which he afterwards so God and Mlcan is one Christ. I ask, printed; but if he had at that time moreover, What else was the damnable known what a blasphemy that is, he heresy of ARIUS (on account of whom would have torn it in pieces with his the Nicene council was convened by fingers, or committed it to the flames the emperor Constantine the Great) It is such contumely as that which is than that he denied the divinity of the meant by these words of the Lord to Lord's Human. Again, tell me whom the Jews, who said that Christ did you understand by these words in Jer- miracles by other power than the diemiah, Behold the days will come, vwhen vine, Matt. xii. 22 to 32: besides this, I will raise up unto David a righteous He also says in the same place, TV/lobranch, who shall reign a king; and soever is not with Ale, is against Ilc; this shall be his name, JEHOVAH OUR and whosoever gathereth not with ile, RIG.nTEOUSNESS, XXiii. 5, 6; xxxiii. scattereth abroad, verse 30." At these 15, 16. If you say, the Son from eter- words, the consociated spirit hung nity, you talk insanely; that was not down his head; but presently he raised the Redeemer; but if you say, the Son it up, and said, "I have heard seborn in time, who was the only-begot- verer things from you than ever." But ten Son of God, John i. 18, iii. 16, I rejoined, "The cause of it is the you say rightly; this by redemption two charges, naturalism and Mahome. became righteousness, of which you tanism, which are wicked lies, inventmake your faith. Read also Isaiah ed by craft, and two deadly stigmas, iii. 6; besides other passages, in which designed to avert and deter the minds it is foretold, that Jehovah himself was of men from the holy worship of the about to come into the world." At Lord." And I turned myself to the hese words, the president was silent, latter consociated spirit, and said, and turned himself away. "Tell him at Gottenburg, if you can, After these things were done, the to read what was said by the Lord in president wished to close the council the Revelation, iii. 18; and also ii with prayer; but suddenly a man then 16." At these words, a noise was started up from the company on the made, but it was stilled by light deleft, who had a tiara on his head, and scending from heaven; in consequence a cap over that; and he touched the of which many of those on the left cap with his finger, and spoke, saying, side went over to those on the right, "I am also consociated with a man in those only remaining who think only your world, who is there placed in vain things, and therefore depend on high honor: this I know, because I the authority of some master, and also speak from him, as he does from me." those who believe that the Lord was And I asked, "Where does that emi- only a mere man; from these and nent person stay?" He replied, "At those the light which descended from Gottenburg; and I once thought from heaven seemed to be reflected, and to him, that your new doctrine savored flow into those who had Dassed fionm of Mahometanism " On hearing which, the left to the right side Concerning the Holy Spzrtt. 121 CHAPTER III. CONCERNING THE HOLY SPIRIT, AND CONCERNING THE DIVINE OPERATION. 138. ALL of the sacred order, who the Holy Spirit; and th s subject, llke have entertained any just idea con- the rest, is to be divided into its articerning the Lord our Savior, on their cles, which are the following: I. That entrance into the spiritual world, which the Holy Spirit is the Divine Truth, is generally on the third day after their and also the Divine Virtue and Operdecease, are first instructed concern- ation, proceeding from the One God, ing the Divine Trinity; and particular- in whom is a Divine Trinity, thus ly concerning the Holy Spirit, that it from the Lord God the Savior. II. is not a God by itself, but that by it, That the Divine Virtue and Operain the Word, is meant the Divine Op- tion, which are meant by the Holy Spireration, proceeding from one omni- it, are, in general, Reformation and present God. The reason why they Regeneration, and, according to these, are particularly instructed concerning Renovation, Vivification, Sanctificathe Holy Spirit, is, because most en- tion and Justification; and according thusiasts, after death, fall into the wild to these, Purification from evils, and fancy, that they themselves are the Remission of sins, and finally SalvaHoly Spirit; and also because many tion. III. T'hat that Divine Virtue of the church, who, in the world, be- and Operation, which are meant by the lieved that the Holy Spirit spoke sending of the Holy Spirit, are, with through them, terrify others, by the the clergy in particular, Illustration words of the Lord in Matthew, that and Instruction. IV. That the Lord to speak against those things which operates those virtues in those who be tile Holy Spirit inspired into them, is lieve in Him. V. That the Lord oper. the unpardonable sin, xii. 31, 32. ates of Himself from the Father, and Those who, after instruction, recede not vice versa. VI. That the spirit fiom the faith that the Holy Spirit is of a man is his mind, and whatsoever;; God by itself, are informed after- proceeds from it. wards, concerning the unity of God, 139. I. THAT THE HOLY SPIRIT Ib that it is not divided into three persons, THE DIVINE TRUTH, AND ALSO THE each one of whom, singly, is God and DIVINE VIRTUE AND OPERATION, PROLord, according to the Athanasian CEEDING FROM THE ONE GOD, IN creed; but that the Divine Trinity is in WHOM Is a DIVINE TRINITY, THUS the Lord the Savior, as the soul, the FROM THE LORD GOD THE SAVIOR. body and the proceeding virtue, with By the Holy Spirit is properly sig. every man. These are then prepared nified the Divine Truth, thus also the for receiving the faith of the new Word; and in this sense the Lord heavens; and, after they are prepared, himself is also the Holy Spirit; but a way is opened for them to a society because in the church, at this day, the in heaven, where there is the like divine operation, which is actual justifaith; and a mansion is given them fication, is described by the Holy Spir. amongst their brethren, with whom it, therefore this is here taken for the they live in blessedness forever. Now, Holy Spirit; and of this chiefly we because we have treated concerning speak, because the divine operation is God the Creator, and concerning the effected by the divine truth, which proLord the Redeemer, it is necessary ceeds from the Lord; and that which that we should also treat concerning proceeds is of one and the same es 16 A:Z2 Concerning the Holy pitrzt. sence with Him from whom it pro- 1 said, it shall receivr o mine, and shall ceeds, like these three, the soul, the announce to you, xvi. 14, 15. 1 will tody, and the proceeding virtue, which ask the I'ather to give you another together make one essence; with man, Paraclete, the Spirit of Truth, which merely human, but with the Lord, di- the world cannot receive, because it sceth vine and human also; these being, af- it not, neither knoweth it; but ye know ter the glorification, united together, it, because it abideth with you, and like the prior with its posterior, and shall be in you. I will not leave you like essence with its form. Thus the orphans; I am coming to you, and ye three essentials, which are called the shall see Me, John xiv. 16, 17. V7ten Father, the Son, and the IHoly Spirit, the Paraclete shall have (ome, which 1 in the Lord are one. That the Lord shall send to you from the Father, the is the Divine True itself, or the Divine Spirit of Truth, it shall testify of Me, Truth, was shown above; and that the xv. 26. It is called the Holy Spirit, Holy Spirit is also the same, is man.. xiv. 26. That the Lord meant himifest from these passages: —A Rod self by the Paraclete or the Holy Spirshall go forth out of the trunk of Je3sse, it, is manifest from those words of the the Spirit of Jehovah shall rest upon Lord, that the world did not yet knowl Him, the Spirit of wisdom and intelli- jFHim, but ye know him; I will not gence, the ASpirit of counsel and virtue; leave you orphans; I come to you; ye fie shall smite the earth with the rod shall see JI. And in another place, of his mouth, and He shall slay the Lo, I am with you all the days, even to wicked with the breath of his lips; the consummation of the age, Matt righteousness shall be the girdle of his xxviii. 20; also from these words, It loins, and truth the girdle of his reins, shall not speak from itself, but that it Isaiah xi. 1, 4, 5. Affliction shall shall receive of mine. come like aflood, the Spirit of Jehovah 140. Now, because the Divine Truth shall bear the standard against it; then is meant by the Holy Spirit, and this the Redeemer shall come to Zion, lix. was in the Lord, and was the Lord 19, 20. The Spirit of the Lord Jeho- himself, John xiv. 6, and thus bevah is upon Me, Jehovah hath anointed cause it could not proceed from any Me, He hath sent Me to announce good other source, therefore he said, The news to the poor, lxi. 1; Luke iv.18. Holy Spirit was not yet, because JeThis is my covenant; mny Spirit which sus was not yet glorifed, vii. 39; and is upon thee, and my words shall not after the glorification, He breathed into depart out of thy mouth, from this time the disciples, and said, Receive ye the andforever, Isaiah lix. 21. Since the Hooly Spirit, xx. 22. The reason why Lord is the Truth itself, therefore all the Lord breathedupon the disciples, that which proceeds from Him is truth; and said that, was, because aspiration and this is meant by the Paraclete, [or breathing upon] was an external which is also called the Spirit of Truth, representative sign of divine inspira. and the Holy Spirit; this is manifest tion; but inspiration is an insertion infrom these passages: —I tell you the to angelic societies. From these things, TRU'H; it is expedient for you that I the understanding may comprehend go away; for, if I go not away, the this, which was said by the angel GaParaclete will not come to you; but if briel, concerning the conception of the Igo, lwillsendHim toyou,John xvi. 7. Lord; The THoly Spirit shall come up When the Spirit of Truth shall have on thee, and the virtue of the Miost come, it shall lead you into ALL THE High shall overshadow thee; Iwherefore TRUTH; it shall not speak from itsef, the Holy Thing which is born of thee buttawhatsoeveritshall hearit shallspcak, shall be called the Son of God, Luke i. xvi. 13. It shall glorify Me, because 35. Also, The angel of the Lord in it shall receive of mine, and shall an- a dream said to Joseph, Do not fear to nounce to you: all things, whatsoever the take Mary for thy wife, for that which Father hath, are mine; on this account is born in her is of the Holy Spirit Concerning the Holy Sprrit. 123 And Joseph did not touch her until among whom, indeed, the power was she had brought forth her first-born divided, but still the sovereilgnty was son, Matt. i. 20, 25. The Holy Spirit in them all together. Who does not there is the Divine Truth proceeding see, that it is absurd, ludicrous and from Jehovah the Father; and this foolish, to introduce such a government proceeding is the virtue of the Most into heaven; and it is introduced, when High, which then overshadowed the a power like that of a chief consul is mother. This, therefore, coincides ascribed to God the Father, a powve with this in John; The Word was like that of the senate to the Son, and with God, and the Word was God; a power like that of the tribune of the and the Word became flesh, i. 1, 14. people to the Holy Spirit; which is That by the Word there is meant the the case, when a peculiar office is atDivine Truth, see in THE FAITH OF tributed to each one, and especially if THE NEW CHURCH, above, n. 3. it is added that those properties are not 141. That the Divine Trinity is in communicable. the Lord was demonstrated above, and 142. II. THAT THE DIVINE VIRa will be demonstrated more fully in the TUE AND OPERATION, WHICH ARE sequel, when we come to treat profess- MEANT BY THE HOLY SPIRIT, ARE, IN edly concerning it. Here, only some GENERAL, REFORMATION AND REGEN absurdities, following from that trinity ERATION; AND, ACCORDING TO TIIESE, divided into persons, will be adduced. RENOVATION, VIVIFICATION, SANCTI This would be as if some minister FICATION, AND JUSTIFICATION; AND, of the church should teach from the ACCORDING TO THESE, PURIFICATION pulpit what should be believed, and FROM EVILS, AND REMInSSION OF SINS, what should be done, and beside him AND FINALLY SALVATION. another minister should stand and These are, in their order, the virtues whisper in his ear, " You say this right- which the Lord operates in those who ly; add also something more;" and believe in Him, and accommodate and they should say to a third, who stands dispose themselves for his reception upon the stairs, " Descend into the and habitation; and this is done by temple, and open their ears, and pour means of divine truth, and with Christhose things into their hearts, and, at tians by means of the Word; for this the same time, cause them to be puri- is the only medium through which ties, sanctities, and pledges of right- man approaches to the Lord, and into eousness." A Divine Trinity divided which the Lord enters; for, as was into persons, each of whom, singly, is said above, the Lord is the Divine God and Lord, is also similar to three Truth itself, and whatsoever proceeds suns in one world; one on high, near from Him is divine truth. But the another, and the third beneath, which divine truth from good is to be underpours its rays around angels and men, stood, which is the same with faith and introduces the heat and light of the from charity; for faith is no other than two iltO their minds, hearts and bodies, truth, and charity is no other than and subtilizes, clarifies and sublimates goodness. By means of divine truth them, as fire does the matter in retorts. from good, that is, by means of faith Who does not see, that, if it should be from charity, man is reformed and redone so, man would be burnt even in- generated; also renovated, vivified, to ashes? The government of three sanctified, justified; and, according to divine persons in heaven, also, would the progress and increase of these, is be similar to the government of three purified from evils; and purification kings in one kingdom, or to the gov- from these is remission of sins. But ernnlent of three generals, of the same all these operations of the Lord cannot power, over one army; or rather to the be explained here, one by one, because Roman government before the times each requires its analysis, confirmed of the Cesars, when there were a con- from the Word, and Illustrated by reasul. senate, and tribune of the people; son; and this does not belong to this i2 4 Concerning the Holy Spirit. place; wherefore the reader is refer- 144. It is read that, when Jesus was red to those things which follow in or- baptized, the heai ens were opened, and der in this work, which are concerning John saw the Holy Spirit descending Charity, Faith,Free Agency Repent- like a clove, Matt. iii. 16; Mark i. 10 ance, and also Reformation and Re- Luke iii. 11; John i. 32, 33. This generation. It should be known, that was done because baptism signifies rethe Lord is continually operating those generation and purification, as also saving graces with every man, for they does a dove. Who cannot perceive, are steps to heaven, for the Lord wills that the dove was not the Holy Spirit, the salvation of all; wherefore the sal- and that the Holy Spirit was not in the vation of all is his end, and he who dove? Doves often appear in heaven, wills an end wills the means. His corn- and as often as they appear, the angels ing, redemption, and the passion of the know that they are correspondences cross, were for the sake of the salvation of the affections, and thence the of men, Matt. xviii. 11; Luke xix. 10; thoughts, concerning regeneration and and because the salvation of men was, purification, with some who stand in and forever is his end, it follows that the the vicinity; wherefore, as soon as above-mentioned operations are medi- they come up to them, and speak with ate ends, and salvation the ultimate end. them concerning any other thing than 143. The operation of these virtues what was in their thoughts, when that is the Holy Spirit, which the Lord appearance was presented, the doves sends to those who believe in Him, and instantly vanish. This is similar to dispose themselves to receive Him; many things which appeared to the and it is meant by the spirit in these prophets; as that a lamb appeared to passages: I will give a new heart and John on Mount Zion, Rev. xiv. 1; A NEW SPIRIT; MY SPIRIT I will give and in other places. Who does not in the midst of you, and I will cause you know, that the Lord was not that to walk in the way of salvation, Isaiah lamb, nor in the lamb, but that the xxxvi. 26, 27; Ezek. xi. 19. Create lamb.was a representation of his in me a clean heart, 0 God, and renew innocence? Thence appears manA FIRM SPIRIT in the midst of me: re- ifest the error of those who, from the store to me the joy of thy salvation, dove seen upon the Lord, when he was and let A FREE SPIRIT sustain me, baptized, and from the voice then Psalm Ii. 12. Jehovah formeth THE heard from heaven, This is my beloved SPIRIT OF MAN in the midst of him, Son, deduce the three persons of the Zech. xii. 11. In my soul I have trinity. That the Lord regenerates waited for Thee in the night, and in man by faith and charity, is meant by MY SPIRIT in the midst of me I have this, which John the Baptist said: 1 waited fbr Thee in the morning, Isaiah baptize you with water unto repentance, xxxvi. 9. Make for you a new heart, but He who is to come after me will and A NEW SPIRIT: why will ye die? baptize with the HOLY SPIRIT and with Ezek. xviii. 31: besides other passages. fire, Matt. iii. 15; Mark i. 8; Luke In those passages, by a new heart is iii. 16. To baptize with the Holy meant the will of good, and by a new Spirit and with fire, is to regenerate by spirit,the understandingoftruth. That the divine truth, which is of faith, and the Lord operates these, in those who by the divine good, which is of chari. do what is good, and believe what is ty. The like is signified by these true, consequently in those who are in words of the Lord: Except a man be the faith of charity, is very manifest from born of water and of the spirit, he canthese things there, God gives a soul to not enter into the kingdom of God, those who walk in it; and from this, that John iii. 5. By water here, as elseit is called afree spirit: and that man is where in the Word, is signified truth, to operate on his part, from these; Make in the natural or external man, and by for you a new heart, and a new spirit; the spirit, truth from good, in the spirwhy will ye die, 0 house of Israel? itual or internal man. Concerning the Holy Spirit. 125 145. Now, because the Lord is Di- wno are in the Lord, and the Lord in tine Truth itself from the Divine Good, them, John vi. 56; xiv. 2{); xv. 4, 5 and this is his very essence, and every But the reasons why illustration and one acts what he acts from his essence, instruction are for the clergy, in parit is evident that the Lord continually ticular, are, because those belopg tc wills, nor can He will otherwise than their office, and inauguration into the to implant truth and good, or faith and ministry brings them along with it; and charity, in every man. This may be also they believe that, while they are illustrated by many things in the world, preaching from zeal, they are inspired. as by these: that every man wills and like the disciples of the Lord into whomthinks, and, as far as it is allowable, the Lord breathed, saying, Receive ye speaks and acts, from his essence; as, the Holy Spirit, John xx. 22; and al, for example, a faithful man thinks and so Mark xiii. 11. Some also affirm intends faithful things; an honest, up- that they have felt the influx. But right, pious and religious man, honest, they should be very cautious how they upright, pious and religious things; persuade themselves, that the zeal, by and, on the contrary, a haughty, cun- which many are actuated while they ning, treacherous and covetous man, are preaching, is the divine operation such things as make one with his es- in their hearts; for a similar and even sence. A fortune-teller wishes only a warmer zeal, is excited in the breasts to tell fortunes, and a fool only to prate of enthusiasts, and also in those who are against the things which are of wis- in extreme falses of doctrine; yea, in dom; in a word, an angel meditates those who despise the Word, and worand practises only heavenly things, and ship nature instead of God, and cast a devil only infernal things. The case faith and charity, as it were, into a bag is similar with every subject of inferior behind their back; and whilst they ai e rank in the animal kingdom, as with a preaching and teaching, they hang it bird, a beast, a fish, an insect, winged before them, as a kind of ruminatory and not winged; every one is known stomach, from which they select and by its essence or nature, from which disgorge such things as they know will and according to which is the instinct serve for food to the hearers. For of each. In like manner, in the veg- zeal, viewed in itself, is a violent heat. etable kingdom, every tree, every shrub ing of the natural man; if there is and every herb, is known by its fruit within it the love of truth, then it is and seed, in which its essence is in- like the sacred fire which flowed into nate; nor can any thing else be pro- the apostles, concerning which it is duced from thence, but what is similar thus written in the Acts: There ap. to itself and its own; yea, every kind peared to thenz cloven tongues, as of of ground, clay and stone, noble and fire, and sat upon every one of them, ignoble, and every mineral and metal, whence they all were filled with the Ito. is estimated according to its essence. ly Spirit, ii. 3, 4. But if the love of' 146. III. THAT THAT DIVINE VIR- the false lies inwardly concealed in TUE AND OPERATION, WHICH IS that zeal or heat, it is then like fire MEANT BY THE SENDING OF THE IOLY imprisoned in wood, which bursts forth SPIRIT, WITH THE CLERGY IN PARTIC- and burns the house. You, who deny ILAR, IS ILLUSTRATION AND INSTRUC- the sanctity of the Word and the di. TION. vinity of the Lord, take off, I beseech The operations of the Lord, enu- you, your bag from your back, and open merated in the preceding article, which it, which you do freely at home, and you are reformation, regeneration, renova- will see. I know that those who are tion, vivification, sanctification, justifi- meant by Lucifer in Isaiah, and whc cation, purification, remission of sins, are of Babel, when they enter the temand finally salvation, flow in from the ple, and especially when they ascend Lord, as well with the clergy as with the pulpit, particularly those who call the laity, and are received by those themselves of the society of Jesus are 126 Concerning the Holy Sptrzt. hurried away by a zeal which, in many at home, the door.s opened, which cases, is from infernal love; and thence shuts up the internal of their mind, and they scream more vehemently, and then sometimes they laugh at those fetch deeper sighs from their breasts, things which they have preached in than those who are in zeal from heav- public, saying in heart, that theologica. enly love. That there are two other things are specious snares for catching spiritual operations with the clergy doves. may be seen below, n. 155. 148. The internal and external of 147. The church is yet almost igno- such persons may be likened to poisons rant, that in all the will and thought, covered over with crusts of sugar; and and thence in all the action and speech also to the wild gourds which the boys of man, there is an internal and an ex- of the prophets gathered and cast into ternal, and that man, from infancy, is the pottage, which while they were taught to speak from the external, eating, they cried out, Tiere is death however the internal dissents; thence in the pot, 2 Kings iv. 38 to 43. proceed dissimulation, flattery, and hy- They may also be compared to the pocrisy; consequently that he has du- beast arising out of the sea, which had plicity; and he only has simplicity two horns as of a lamb, and spoke as whose external thinks, and speaks, and a dragon, Rev. xiii. 11. In what folwvills, and acts, from the internal: these lows, that beast is called the false also are meant by the simple in the prophet. And they are like robbers Word, as Luke viii. 15; xi. 34; and in a city where the citizens are moral; in other places; although they are who in the city act morally and speak wiser than persons of duplicity. That rationally, but when they return into there is duplicity and triplicity in eve- the woods they are wild beasts; or ry created thing is evident from these they are also like pirates, who upon things in the human body: every nerve the land are men, but at sea croco. there consists of fibres, and every fibre diles. The latter and the former walk of fibrils; every muscle of little bun- about, while upon the land or in a city, dles of fibres, and these of moving like panthers clothed in sheep-skins, fibres; every artery of coats in a triple or like apes dressed in men's clothes, series. It is similar in the human before whose face a mask is placed. mind, whose spiritual organism is such; They may also be likened to a harlot. this is according to what was said who anoints herself with balsam, and above, that the human mind is distin- paints her face with carmine, and guished into three regions, the highest clothes herself with white sillk, ornaof which, which is also the inmost, is mented with flowers; who, when she called celestial, the middle spiritual, returns to her house, undresses herself and the lowest natural. The minds in the presence of her paramours, and of all men, who deny the sanctity of infects them with her loathsome disease. the Word and the divinity of the Lord, That those, who detract from the sanctithink in the lowest region; but, be- ty of the Word and the divinity of the cause from infancy they have learned Lord, are such, has been given me to also the spiritual things which are of know, by the experience of years in the the church, and receive them, but put spiritual world; for there all, at first, are them below natural things, which are kept in their externals, but afterwards, various scientific, political, civil and when these are removed, they are let moral things; because they sit lowest into internals, and then their comedy in the mind, and nearest to the speech, becomes a tragedy. they speak from them' in temples and 149. IV. THAT THE LORD OPER In companies; and, what is wonderful, ATES THOSE VIRTUES IN THOSE WHO they then know no otherwise than that BELIEVE IN HIM. they speak and teach from the belief That the Lord operates those virtues, of them; when, nevertheless, as soon which are meant by the sending of the as they are at liberty, which is the case Holy Spirit, in those who believe In Concerning the Holy Sptrit. 127 Him, that,s, that he reforms, regener- and disposition is also from the Lord ates, renovates, vivifies, sanctifies, jus- but if man does not receive them with tifies, purifies from evils, and finally a free spirit, then, notwithstanding the saves them, is evident from all those effort of the Lord, which constantly passages in the Word, which may be continues, He cannot introduce them seen adduced above, n. 108, to prove 151. To believe in the Lord is now that those have salvation and eternal only to acknowledge him, but also to life, who believe in the Lord; and, do his commandments; for only to moreover, from this; Jesus said, Who- acknowledge him is only of the thought, soever BELIEVETH IN ME, as the Scrip- from some understanding; but to do ture saith, out of his belly shall flow his commandments is also of acknowlrivers of living water; this tie said edgment from the will. T'he mind concerning the SPIRIT which those who of man consists of understanding and BELIEVE IN HIM were about to receive, will, and it is the part of the underJohn vii. 3S, 39; and also from this; standing to think, and of the will to THE TESTIMONY OF JESUS IS THE do; wherefore, while man only acSPIRIT OF PROPHECY, Rev. xix. 10. knowledges from the thought of the By the spirit of prophecy is meant the understanding, he goes to the Lord ontruth of doctrine from the Word; proph- ly with half of the mind; but when he ecy signifies no other than doctrine, does his commandments, then with the and to prophesy, to teach it; and by whole; and this is to believe. Otherthe testimony of Jesus is meant con- wise, a man may divide his heart, and fession from faith in Him. The like compel its surface to raise itself upis meant by his testimony in this pas- wards, while its flesh turns itself downsage: The angels of Mi'chael overcame wards; and thus he flies, like an eathe dragon, by the blood of the Lamb, gle, between heaven and hell; and yet and by the Word of HIS TESTIMONY; man does not follow his sight, but the and the dragon went away to make delights of his flesh; and because this war with the rest of her seed, who kept is in hell, therefore he flies down thiththe commandmenits of God, and have er; and, after he has there sacrificed the testimony of Jesus Christ, Rev. xii. to his sensual pleasures, and poured 11, 17. out libations of wine to demons, he puts 150. The reason why those who on a countenance of gayety, and causes believe in the Lord Jesus Christ are his eyes to sparkle with fire, and thus about to receive those spiritual virtues, counterfeits an angel of light. Such is, because He is salvation and eternal satans those become, after death, who life; salvation, because he is the Sa- acknowledge the Lord and do not obey vior; this also is his name, Jesus: eter- his commandments. nal life, because those in whom He is, 152. It was shown, in the foregoing and Who are in Him, have eternal life; article, that the salvation and eternal wherefore also He is called eternal life of men are the first and the last Life, in 1 John v. 20. Now, because He ends of the Lord; and, because the is salvation and eternal life, it follows first and the last ends contain in them that He is all that by which salvation the mediate ends, it follows that the and eternal life are obtained; conse- above-mentioned spiritual virtues are quently, that he is the all of reforma- together in the Lord, and also from the tion, regeneration, renovation, vivifica- Lord in man, but still they come forth tion, sanctification, justification, purifi- successively; for the mind of man cation fiom evils, and at length salva- grows like his body; the body in stattion. The Lord operates those virtues ure, but the mind in wisdom. Thus, in every man; that is, He strives to in- also, the latter is exalted from region troduce them; and when man accom- to region; that is, from the natum al to modates and disposes himself for the the spiritual, and from this to the. cereception, He does introduce them. lestial; and in this region man is calnThe active power of accommodation ed wise, in that intelligent, and in the 128 Concerning the Holy Spirit. lowest scientzfc; but this exaltation ceive OF MINE, and announce to you, of the mind is not effected except from xvi. 13, 14, 15. The Holy Spirit was time to time; and it is effected as man not yet, because Jesus was not yet gloprocures for himself truths, and con- rifled, vii. 39. Jesus breathed into the joins them to good. This is similar disciples, and said, Receive ye the to the case of one who is building a Holy Spirit, xx. 22. Whatsoever ye house; he first procures for himself shall ask in my name, THIS I WILL DO, the materials for it, as bricks, tiles, that the Father may be glorified in the beams and rafters; and thus he lays Son. If ye shall ask any thing in nmy the foundation, raises the walls, divides name, I WILL DO IT, xiv. 13, 14. From it into rooms, makes doors for them, these passages, it is very manifest that and windows in the walls, and stairs the Lord sends the Holy Spirit, that is, from one story to another; all these operates those things, which at this things are together in the end, which day are ascribed to the Holy Spirit, as is a commodious and elegant habita- to a God by himself; for He said that tion, which he foresees and provides. He was about to send him from the It is similar with a temple; all things Father; that He was about to send requisite for the building of this exist him to you; that the Holy Spirit was together in the end, which is the wor- not yet, because Jesus was not yet gloship of God. It is similar with all oth- rifled; that after the glorification He er things, as with gardens and fields, breathed into the disciples, and said, and also with offices and employments, Receive ye the Holy Spirit; and also for which the end procures for itself that He said, Whatsoever ye shall ask the requisite means. the Father in my name, I will do; as 153. V. THAT THE LORD OPERATES also that the Paraclete is about to re)F HIMSELF FROM THE FATHER, AND ceive of mine, what He will announce. NOT vice versa. That the Paraclete is the same with By operating is here meant the same the Holy Spirit, may be seen, John thing as by sending the Holy Spirit, xiv. 26. That God the Father does since the above-mentioned operations, not operate those virtues of Himself which are, in general, reformation, re- through the Son, but that the Son of generation, renovation, vivification, Himself operates them from the Fasanctification, justification, purification ther, is evident from these words: No from evils, and remission of sins, which one hlath ever seen God; the only-be. are at this day attributed to the Holy gotten Son, who is in the bosom of the Spirit, as to a God by Himself, are the Father, lie hath manifested Him, John operations of the Lord. That these i. 18; and in another place, Ye have are of the Lord from the Father, and not heard the voice of the Father at any not vice versd, shall be first confirmed time, nor seen his shape, v. 37. From from the Word, and afterwards illus- these, therefore, it follows, that' God trated by many things which are of the Father operates in the Son, and reason. From the Word by these: into the Son, but not by the Son' Tt/hen the Paraclete shall have come, but that the Lord operates of Himself WHOM I AM ABOUT TO SEND FROM THE from the Father; for He says, All FATHER, the Spirit of truth which pro- things of the Father are mine, John ceedeth from the Father, He shall xvi. 14; that the Father hath given all testify of Me, John xv. 26. If I things into the hand of the Son, iii. 35. go not away, the Paraclete will not and also that, As the Father hath life come to you; but if I go, I WILL SEND in Himself, so lie hath given to the HIM TO YOU, xvi. 7. The Paraclete, Son to have life in Himself, v. 26; as the Spirit of truth, will not speakfrom also, The words which I speak are Himself, but He will receive of mine, spirit and life, vi. 63. The reason and announce to you; all things, what- why the Lord says that the Spirit of soever the Father hath, ARE MINE; on truth proceeds from the Father, John account of this I said, that HI shall re- xv. 26, is, because it proceeds from God Concerning the Holy Spirit. 12!9 the Father into the Son, and cut of the from them; every single tenet also may Sonl from the Father; wherefore also be explained in a thousand ways, fi)r He says, In that day ye shall know it is like a cornucopia, fiom \which evethat the _Fiather is in ile, and I in the ry one takes out what is favorable and lather, and ye in Mle, and I in you, xiv. adapted to his own genius, and ex11, 20. From these plain declarations plains it according to his own talent. of the Ijord, an error in the Christian This may be illustrated by the action world is very manifest, which is, that of the heart in the lungs and into them, God the Father sends the Holy Spirit and by the re-action of the lungs of to man; and the error of the Greek themselves from the heart; these are church, that the Holy Spirit proceeds two distinct things, but still reciprocalimmediately from God the Father. ly united; the lungs respire of themTrhis, that the Lord of Himself sends selves from the heart, but not the Iim from the Father, and not vice ver- heart by the lungs; if this should be sd, is from heaven; and the angels call done, both would stop. It is similar it an arcanum, because it was never also with the action of the heart in the before made known in the world. viscera and into the viscera of the 154. These things may be illustrat- whole body; the heart sends forth the ed by many things which are of reason, blood in all directions, but the viscera as by these: It is known that the receive it thence, each one its proper apostles, after they had received the share, according to the kind of use gift of the Holy Spirit from the Lord, which it performs, and also acts ac')reached the Gospel through a great cording to it; thus each acts different part of the world, and that they pro- ly. The same thing may be illustratmulgated it by speaking and writings; ed by these: Evil from parents, whicl and they did this of themselves from is called hereditary, acts il man and the Lord; for Peter taught and wrote into man; in like manner, good from in one manner, James in another, John the Lord; the latter from above or from in another, and Paul in another; each within, the former from below or from according to his own intelligence; without; if evil should act by man, the Lord filled them all with his Spirit, he would not be capable of being but each took of it a portion according reformed, nor would he be a subject of to the quality of his perception, and blame; in like manner, if good from they exercised it according to the qual- the Lord should act by man, he ity of their ability. All the angels in would not be capable of being reformthe heavens are filled by the Lord, for ed; but because each depends on thethey are in the Lord and the Lord in free choice of man, he becomes guilty them; but still each speaks and acts when he acts of himself from evil, and according to the state of his mind, guiltless when he acts of himself from some in simplicity, some in wisdom, so good. Now, because evil is the devil, with an infinite variety; and yet every and good is the Lord, he becomes guilty one speaks of himself from the Lord. if he acts from the devil, and guiltless if It. is similar with every minister of the he acts from the Lord. It is from that chlurch, whether he be in truths or in free choice, which every man has, that falsities; each has his own mouth man is capable of being reformed. It and his own intelligence, and each is similar with all the internal and exspeaks from his own mind, that is, ternal of man; these are two distinct from his spirit which he possesses. All things, but still reciprocally united; the Protestants, whether they are called the internal acts in the external and Evangelical or Reformed, after they into it, but it does not act by the have been instructed in the tenets de- external; for the internal involves a livered by Luther, Melancthon, or Cal- thousand things, of which the external vin,-these leaders or their tenets do not -takes only such as are accommodated.-f themselves speak through their fol- to use; for in the internal of man, by'owers. but their followers of themselves which is meant his mind, voluntary 17 1.30 Concerning the Holy Spirit. and perceptive, there are great accu- 155. It was s own above, in the mulations of ideas in a volume, which, third article, that that divine virtues if they should flow out through the which is meant by the operation of the mouth of man, would be like the rush- Holy Spirit, with the clergy in particing of wind from a pair of bellows. ular, is illustration and instruction. The internal, because it involves uni- But, in addition to these two, there are versals, may be compared to an ocean, two intermediate ones, which are pera flower-bed, or a garden, from which ception and disposition; wherefore the external takes out as much as is there are four, which with the clergy sufficient for use. The Word of the follow in order-Illustration, PercepLord is like an ocean, a flower-bed, or tion, Disposition, and Instruction. ILa garden; when the Word is in any LUSTRATION is from the Lord. PE,degree of fullness in the internal of CEPTION is with man according to the man, then man speaks and acts of state of his mind, formed by doctrinal; himself from the Word, and not if these are true, the perception bethe Word through him. It is similar comes clear from the light which illuswith the Lord, because He is the trates; but if they are false, the perWord, that is, the Divine Truth and ception becomes obscure, which, howthe Divine Good therein; the Lord of ever, may appear as if it were clear Himself, or from the Word, acts in from confirmations; but this is from man and into him, but not by the light of infatuation,which tomerehim, because man acts and speaks ly natural sight is like clearness. But freely from the Lord, while he acts and DISPOSITION is from the affection of speaks from the Word. But this may the love of the will; the delight of this he more famliliarly illustrated by the love disposes; if this be a delight of mutual intercourse between the soul the love of evil and the false thence, it and body, which two are distinct, but excites a zeal which outwardly is fierce, reciprocally united; the soul acts in rough, burning, and flaming, and inthe body and into the body, but not wardly it is anger, rage, and unmerci by the body, but the body acts of fulness; but if it be of good, and itself from the soul. That the soul thence of truth, it is outwardly mild, does not act by the body, is be- smooth, thundering and glowing, and cause they do not consult and deliber- inwardly it is charity, grace and merate with each other; nor does the soul cy. But INSTRUCTION follows as an:command or request the body to do effect from the preceding as causes. this or that, or to speak from its mouth; Thus illustration, which is from the "nor does the body require or ask the Lord, is turned into various lights and soul to give or supply any thing, for into various heats, with every one, acevery thing of the soul is of the body, cording to the state of his mind. mutually and reciprocally. It is simi- 156. VI. THAT THE SPIRIT OF MAN lar with the Divine and HIuman of the IS HIS MIND, AND WHATEVER PROCEEDS Lord; for the Divine of the Father is FROM IT. the soul of his Human, and the Hu- By the spirit of man, in the concrete, man is his body; and the Human does no other is meant than his mind; for it not ask of its Divine to tell what it is this which lives after death, and then shall speak or do; wherefore the Lord is called a spirit; if good, an angelic sas, In that clday ye shall ask in my spirit, and afterwards an angel; if evil, name, and I do not tell you that I woill a satanic spirit, and afterwards a saask the Fatherfor you;for the Fathler tan. The mind of every man is his himself loveth you, because. ye halveloved internal man, which actually is the Me, John xvi. 26, 27; in that day, is after man, and is within the external man, the glorification, that is, after perfect and which makes its body; wherefore, absolute union with the Father. This when the body is rejected, which is arcanum is from the Lord himself, for done by death, it is in a complete hutllose N ho will be of his New Church man form. They err, therefore, who Concerning the Holy Spirit. 131 believe that the mind of man is only of whoredoms, Itosea v. 4; Zech. iv. in the head; it is there only in the 12. Tltat every heart may melt, and principles, from which first proceeds every spirit may be,contracted, Ezek. every thing that man thinks from the xxi. 7. ThLat which ascendeth upon understanding, and acts from the will; your spirit shall never be done, Ezek, but it is in the body, in the derivatives xx. 32. Only in his spirit there is nir formed for sensation and action; and guile, Psalm xxxii. 2. The spirit of because inwardly it adheres to the Pharaoh was troubled, Gen. xli. 8. 1 things of the body, it imparts to them like manner of Nebuchiadnezzar, Dan sense and motion, and inspires a sort ii. 3. From these and very many oth. of perception, that the body thinks and er passages, it is very manifest that acts of itself; but every wise man spirit signifies the mind of man, and knows that this is a fallacy. Now, such things as are of the mind. because the spirit of man thinks from 157. Since by the spirit of man is the understanding, and acts from the meant his mind, therefore, BY BEING will, and the body not from itself, but IN THE SPIRIT, which is sometimes from that, it follows, that by the spirit said in the Word, is meant a state of of man, is meant his intelligence and the mind separate from the body; and the affection of love, and whatever pro- because, in that state, the prophets saw ceeds from them and operates. That such things as exist in the spiritual the spirit of man signifies such things world, therefore that is called the vision as are of the mind, is evident from of God. Their state then was such many passages in the Word, which, as that of spirits themselves is, and anwhile they are only adduced, it may be gels in that world. In that state, the seen by any one that they are no oth- spirit of man, like his mind as to sight, er. Of the many these are a few:- may be transported from place to place, Bezaleel was filled with the spirit of the body remaining in its own. This wisdom, intelligence and science, Exod. is the state in which I have now been xxxi. 3. Nebuchadnezzar concern- for twenty-six years, with this differing Daniel, That an excellent spirit of ence, that I have been in the spirit science, intelligence and wisdom was in and at the same time in the body, and ]him, Dan. v. 12. Joshua was filled only several times out of the body. 1with the spirit of wisdom, Deut. xxxiv. That Ezekiel, Zechariah, Daniel, and 9. Make for you a new heart and a John when he wrote the Revelation, new spirit, Ezek. xviii. 31. Blessed were in that state, is evident from the are the poor in spirit, because of such following passages: EZEKIEL says, is the kingdom of the heavens, Matt. v. The spirit took me up and brought 3. I dwell in the contrite and humble me back into Chaldea, to the captivity, spirit, to r',ive the spirit of the humble, in the VIsION OF GOD, in the SPIRIT OF Isaiah lvii t5. The sacrifices of God GoD; so the vision which Isaw ascendare a braolen spirit, Psalm li. 19. I ed upon me, xi. 1, 24. T/hat the spirwilt give fhe robe of praise instead of it took him up, and he heard behind a contr-rcted spirit, Isaiah lxi. 3; be- him an earthquake, iii. 12, 14. That sides in other places. That spirit sig- the spirit lifted him up between the nifies such things as are of a perverted earth and the heaven, and carried him and wicked mind, is evident from away to Jerusalem, and he saw abomithese: He said to the foolish prophets, nations, viii. 3, and following verses who go away after their own spirit, That he saw four animals, which were Ezek. xiii. 3. Conceive chaff, bring cherubs, and various things with them, forth stubble; as to your spirit, fire i. and x. And also a new earth, and shall devour you, Isaiah xxxiii. 11. a new temple, and an angel measuring A man 7who wanders in spirit, and bab- them, xl. to xlviii; that he was then in bles falsehood, Micah ii. 11. A gene- vision and in the spirit, xl. 2, xliii. 15 ration whose spirit was not steadfast The case was similar with ZECtIAR1AH, wit h God, Psalhn'xxviii. 8. The spirit in whom there was then an angel 132 Concerning the HToly Spirit. when he saw a man riding on horse- 158. A COROLLARY. Since we lave back among the myrtle-trees, i. 8, and treated, in this chapter, concerning the followving verses. Four horns, and a HOLY SPIRIT, it deserves particularly manl in whose hand was a measuring to be observed, that, in the Word of line, ii. 1, 5, and following verses. the Old Testament, the Holy Spirit is Joshua, the high priest, v. 1, 6. Four nowhere named, but only the Spirit of chariots, going out between two moun- Holiness, in three places; once in Da tains, and horses, vi. 1, and following vid, Psalm li. 13; and twice in Isaiah, verses. In a similar state wasDANIEL, lxiii. 10, 11; but in the Word of the when he saw four beasts coming up New Testament, both in the Evange. out of the sea, and many more things lists and in the Acts of the Apostles, concerning them, vii. 1, and following and in their Epistles, frequently: the verses; when he saw the battles of reason is, because the Holy Spirit was the ram and the lhe-goat, viii. 1, and then for the first time, when the Lord following verses. That he saw those came into the world, for it proceeds things in vision, vii. 1, 2, 7, 13; viii. out of Him from the Father; for THE 2; x. 1, 7, 8; that the angel Gabriel LORD ONLY IS HOLY, Rev. xv. 4; appeared to him in vision, and talked wherefore also it is said, by the angel with him. The case was similar with Gabriel, to Mary the mother, The 1Ito JOHN, when he wrote the Revela- ly Thing which shall be born of thee, tion, who says that he was in the Luke i. 35. The reason why it was spirit on the Lord's day, Rev. i. 10. said, The Hloly Spirit was not yet, That he was carried in the spirit into because Jesus was not yet glorifield, the wilderness, xvii. 3; upon a high John vii. 39, and yet it is said before, mountain in the spirit, xxi. 10. That that the tHoly Spirit filled Elisabeth, he saw in vision, ix. 17; and in other Luke i. 41, and Zechariah i. 67, as places, that he saw those things which also Simeon, ii. 25, was, because the he described; as that he saw the Son Spirit of Jehovah the Father filled of man in the midst of the seven can- them, which was called the Holy dlesticks; a tabernacle, a temple, an Spirit, on account of the Lord, w-tho ark, and an altar, in heaven; the book was already in the world. This is the sealed with seven seals, and four horses reason whyl, in the Word of tlie (1li going out of it; the four animals around Testament, it is nowhere said thiat the the throne; the twelve thousand chos- prophets spoke froin the HIoly Spirit, Ilut en out of each tribe; the Lamb on from Jehovah; for every where it is said, Mount Zion; locusts ascending out of JehovahL spoke to me; The word oj the abyss; the dragon and his battle Jehovah came to me; Jehovah said: with Michael; a woman bringing forth the saying of Jehovah. Thatno one a male child, and fleeing into the wil- may doubt but that it is so, I will cite derness on account of the dragon; only from Jeremiah, where these things two beasts, one ascending out of the are said: i. 4, 7, 11, 12, 13, 14, 19; sea, and the other out of the earth; a ii. 1, 2, 3, 4, 5, 9, 19, 22, 31; iii. 1, woman sitting upon a scarlet-colored 6, 10, 12, 14, 16; iv. 1, 3, 9, 17, 27; beast; the dragon cast into a lake of v. 11, 14, 18, 22, 29; vi. 6, 9, 12, 15, fire and sulphur; a white horse, and a 16, 21, 22; vii. 1, 3, 11, 13, 19, 20, great supper; the holy city Jerusalem 21; viii. 1, 3, 12, 13; ix. 2, 6, 8, 12, coming down, described as to the 14, 16, 21, 23, 24; x. 1, 2, 13; xi. 1, gates, the wall, and its foundations; 6, 9, 11, 17, 18, 21, 22; xii. 14, 17; the river of living water, and the trees xiii. 1, 6, 9, 11, 12, 13, 14, 15, 25; Dflife yielding fruit every month; be- xiv. 1, 10, 14, 15; xv. 1, 2, 3, 6, 11, sides many other things. In a similar 19, 20; xvi. 1, 3, 5, 9, 14, 16; xvii. state were Peter, James, and John, 5, 9, 20, 21, 24; xviii. 1, 5, 6, 11, 13: when they saw Jesus transfigured; and xix. 1, 3, 6, 12, 16; xx. 4; xxi. 1, 4, Paul, when he heard from heaven in- 7, 8, 11, 12; xxii. 2, 5, 6, 11 18, 24 effable things. 29, 30 xxiii. 2, 5, 7, 12, 15. 24, 29 Concerning the Holy Spirnt. 133 31 38; xxiv. 3, 5, 8; xxv. 1, 3, 7, 8, bursting forth as a flame there, is the 9, 15, 27, 28, 29, 32; xxvi. 1, 2, 18; kindling of zeal in favor of them. xxvii. 1, 2, 4, 8, 11, 16, 19, 21, 22; Then the angels said to me, " I,et us xxviii. 2, 12, 14, 16; xxix. 4, 8, 9, 16, pray to the Lord, that we may desceno 19, 20, 21, 25, 30, 31; xxx. 1, 2, 3, and approach, so that we may perceive 4, 5, 8, 10, 11, 12, 17, 18; xxxi. 1, 2, what are the falses, which with them 7, 10, 15, 16, 17, 23, 27, 28, 31, 32, thus smoke and burn." And leave was 33, 34, 35, 36, 37, 38; xxxii. 1, 6, 14, given; and lo, there appeared around 15, 25, 26, 28, 30, 36, 41; xxxiii. 1, us a pillar of light, extending to that 2, 4, 10, 12, 13, 17, 19, 20, 23, 25; place; and then we saw four compaxxxiv. 1, 2, 4, 8, 12, 13, 17, 22; xxxv. nies of spirits who were strenuously 1, 13, 17, 18, 19; xxxvi. 1, 6, 27, 29, maintaining that God the FY.ther, be30; xxxvii. 6, 7, 9; xxxviii. 2, 3, 17; cause he is invisible, is to be approachxxxix. 15, 16, 17, 18; xl. 1; xlii. 7, 9, ed and worshipped, and iot his Son 15, 18, 19; xliii. 8, 10; xliv. 1, 2, 7, born in the world, because He is a 11, 24, 25, 26, 30; xlv. 1, 2, 5; xlvi. man and visible. When I looked to 1, 23, 25, 28; xlvii. 1; xlviii. 1, 8, 1S, the sides, at the left appeared the learn30, 3 3538, 40, 43, 44, 47; xlix. 2, 5, ed of the clergy, and behind them the 6, 7, 12, 13, 1 1 18, 26, 2S, 30, 32, unlearned; and at the rigit the learn35, 37, 3S, 39; 1. 1, 4, 10, 18, 20, 21, ed of the laity, and behind them the 30, 31, 33, 35, 40; li. 25, 33, 36, 39, unlearned; but between us and them 52, 5S —these only in Jeremiah; the there was a yawning gulf, which could like is said in all the other prophets, not be passed. But we turned our eyes and not that the Holy Spirit spoke, nor and ears to the left, where were the that Jehovah spoke to them by the learned ofthe clergy, and behind them 1holy Spirit. the unlearned, and we heard them reasoning concerning God after this manner: "We know from the doctrine of 159. To the above I shall add the our church, which is one concerning following RELATIONS. Once, when I God,in the whole European world, that was in company with the angels in God the Father, because He is invisiheaven, I saw, at a distance below, ble, is to be approached, and, at the a great smoke, and occasionally fire same time, God the Son and God the bi.rsting out of it; and then I said to Holy Ghost, who also are invisible, bethe angels who were talking with me, cause coeternal with the Father; and tl at few here know that the smoke, because God the Father is the Creator seen in the hells, arises from falses of the universe, and thence in the uniconfirmed by reasonings, and that fire verse, whithersoever we turn our eyes, is anger kindling against those who He is present, and when we, pray to contradict; to which I added, that this Him, He graciously hears, and, after is as unknown in this world, as it is in having accepted of the Son's mediathe world where I live in the body, tion, he sends the EIoly Ghost, who that flame is no other than smoke set brings into our hearts the glory of his on fire: that it is so, I have often Son's righteousness, and blesses us: proved by experiment, for I have seen we, being appointed teachers of the smoke ascending fromn the wood in the church, while we preached, sensibly fire-place, and when I applied fire to it perceived the holy operation of that by a lighted torch, I saw that smoke mission in our breasts, and were aniturned into flame, and this in a similar mated in devotion by his presence in form with that; for each particle of our minds. We are affected thus besmoke becomes a spark, and they all cause we direct all our senses towards blaze together, as is also the case with the invisible God, who operates not lighted gunpowder. It is similar with singly in the sight of our understandthe smoke which we see below; this ing, but universally in the wvhole s3lsconsists of as many falses, and the fire tem of our mind and body,by his emist 134 Concerning the Holy Spirit. sary Sp rit: such effects would not re- near them; and then, from indignation suit fromn the worship of a visible God, that we had heard them, they held or one who is conspicuous to our minds their peace: but then the angels, by a as a man." At these words, the unlearn- power given to them, shut up the exteed of the clergy, who stood behind rior or lower regions of their thoughts them, clapped theii hands, and added from which they spoke, and opened the this: " Whence is any thing holy but interior or higher regions, and from from the Divine, unseen and impercep- these compelled them to speak contible; at this, as soon as it touches the cerning God; and then they spoke and drum of our ears, the features of our said, "What is God? We have not faces expand, and we are exhilarated, seen his shape nor heard his voice. as it were, by the delights of an odo- What then is God, but nature in its riferous aura, and also we beat our firsts and its lasts? This we have breasts; it is otherwise with the Divine seen, for it shines in our eyes; and this seen and perceptible; this, when it en- we have heard, for it sounds in oui ters the ear, becomes merely natural, ears." On hearing these words, we and not divine. For a similar reason the said to them, " Have you ever seen Roman Catholics say their masses in Socinus, wvho acknowledged only God Latin, and the hosts, concerning which the Father, or Arius, who denied the they tell divine mystical things, they Divine of the Lord the Savior, or any take out from the recesses of the altars of their followers?" To which they and show, at which, as at the most sa- replied, "We have not." "They are," cred mysteries, the people fall upon we said, "in the deep below you." their knees, and breathe out something And presently some were called up holy." After this, we turned about to- thence, and, being questioned concernwards the right, where stood the learn- ing God, they spoke in like manner as ed, and behind them the unlearned, of those had before, and said, moreover, the laity; and from the learned I heard " What is God? We can make as these things: "We know that the many gods as we please." And then wisest amongst the ancients worship- we said, " It is in vain to talk with you ped an invisible God, whom they called about the Son of God, born in the Jehovah; but that after these, in the world; but still we;will declare this, age which succeeded, they made for that, lest faith concerning God, in Him themselves gods of deceased monarchs, and from Him, which, because no one amongst whom were Saturn, Jupiter, ever saw Him, was, in the first and Neptune, Pluto, Apollo, and also Mi- second age, like a beautifully colored nerva, Diana, Venus, Themis, and bubble of water in the air, in the third built temples for them, and performed and following age should dwindle into divine worship; from which worship, nothing, it pleased Jehovah God to dewhen in time it degenerated, arose idol- scend and assume the Human, and atry, which at length filled the whole thus to exhibit Himself to view, and to world with insanity. We therefore evince, that God is not an imaginary unanimously agree with our priests and Being, but the Itself, which was, is, elders, th at there were and are three and will be from eternity to eternity; divine Persons from eternity, each of and that God is not a word of three letwhom is God; and it is enough for us ters, but that IHe is all of reality from A1that they are invisible." To this the un- pha to Omega; consequently, that He learned behind them added, "We agree. is the life and salvation of all who beIs not God God, and man man? But lieve in Him as visible, and not of we know that if any one should state those who say that they believe in an the proposition, that God is man, the invisible God; for to believe, to see, ~common herd of mankind, who have and to know, make one; wherefire the a sensual idea concerning God, would Lord said to Philip, He who seeth and accede to it." After these words, their knoweth AMe, seeth and knoiwcth thtL eyes were opened, and they saw us Father; and, in other places, that it is Concerning the Holy Spirit. 135 the will of the Father, that they should which all pass, who depart from the believe in the Son, and whosoever be- natural world. The reason why that lieveth in the Son hath eternal life, way was covered with so great a num. but he who believeth not the Son, shall her of spirits, is because several myri not see life, but the anger of God ads of men die every week, and al abideth on him. The latter and the those after death pass into this world former lie says in John iii. 15, 16, 36; To this the angels added, that that xiv. 6 to 15." On hearing these things, way is terminated in this world in the many of the four companies were so middle of it, where we now are; thc enraged, that smoke and fire came out reason why it is terminated in the midof their nostrils; wherefore we went die of it, is, because on the side towards away, and the angels, after they had the east are the societies which are in accompanied me home, ascended into love to God and towards the neighbor; their heaven. and to the left, towards the west, the 160. SECOND RELATION. Once, in societies of those who are contrary to company with angels, I walked in the those loves; and forwards, in the south, world of spirits, which is in the middle the societies of those who are niore inbetween heaven and hell, into which telligent than the rest. Thence it is, all men after death first come, and are that new comers from the natural world prepared, the good for heaven, and the first come hither. When they are here, bad for hell; and I conversed with they then are in the externals, in which them concerning many things, amongst they were last in the former world, and which also concerning this, that in the afterwards they are successively let inworld, where I am in the body, there to their internals, and are explored as appear, in the time of night, innumera- to their quality, and, after exploration, ble stars, greater and smaller, and that are carried, the good to their places in they are so many suns, which only heaven,and the bad to their places inhell. transmit the light into the world of our We stopped in the middle, where sun; " and when I saw, that in your the crowded way terminated, and said, world, also,stars are to be seen, I con- "Let us stay here a little while, and jectured that these may be as many as speak with some of the new comers." there are in the world where I am." And wve chose twelve fiom the multiThe angels, being delighted with this tude; and, because they all had just discourse, said that " perhaps there may come from the natural world, they be as many, since every society of knew no otherwise than that they were heaven, to those who are under heaven, still there; and we asked them what sometimes shines like a star; and the they thought concerning HIEAVEN and societies of heaven are innumerable, HELL, and what concerning A LIFE AFall arranged in order, according to the TER DEATH. To which ONE of them varieties of the affections of the love replied, that "Our sacred order imof good, which in God are infinite, and pressed upon me the belief, that we thence from Him innumerable; and shall live after death, and that there tecause these were foreseen before the is a heaven and a hell; and thence I creation, I suppose that, according to have believed that all who live morally the number of them, were provided, come into heaven; and, because all do that is, created, as many stars in the live morally, that none goes to hell, world where men were to live, who and thus that hell is a fable, invented will be in a natural material body." by the clergy, that people may be de. WVhen we were thus talking together, terred from living wickedly. What I saw in the north a paved way, so matter is it, if I think concerning Gr}d crowded with spirits, that there was so or so? Thought is only like ch&aff, scarcely room to step between two, and or a bubble upon the water, which I said to the angels, that I had also bursts and goes off." ANoTrHERr near seen this way before, and that I had him said, " It is my belief, that there heard that this was the way through is a heaven and a hell, and that God r3t6 Concerning the Holy Sptrit. governs heaven, and the devil hell; is a heaven, if you will; but I dc not and because they are enemies, and believe there is a hell. Is not God om. thence opposed to each other, one calls nipotent? and is Ile not able to save evil what the other calls good; and everyone?" Then a NINTII,patting his that the moral man, who can dissem- hand, said, "God is not only omnnipoble, and cause evil to appear as good, tent, but also gracious, and cannot send and good as evil, stands on the side of any one into eternal fire; and if any both. What, then, is the difference, one is there, He cannot but take him whether I am with the one or the other out thence, and lift him up." A TENTH Lord, if he only favors me? Evil and ran out of his rank into the midst, and good equally delight men." A THIRD said, " Neither do I believe there is a at the side of him said, "W Thy should hell. Did not God send his Son, and I believe that there is a heaven and a did not He make an atonement, and hell, for who has come thence and take away the sinsof the whole world? told? If every man lived after death What, then, can the devil avail against why should not one out of so great a that? And because he cannot avail multitude have returned and told." A any thing, what then is hell?" An FOURTH near him said, " I will inform ELEVENTH, who was a priest, on hearyou why no one has ever returned and ing this, grew warm and said, "Do told: the reason is, because man, as you not know, that those who have obsoon as he expires and dies, th en either tained the faith,on which the merit of becomes a spectre, and is dissipated, or Christ is inscribed, are saved, and that is ilike the breath of the mouth, which those whom God elects obtain that is only wind. How can such a one re- faith'? Is not election according to the turn and speak with any one?" A FIFTH will of the Almighty? and is it not his followed him, and said, "My friends, prerogative to judge who are worthy? wait till the day of the last judgment, Who can do any thing against his will because all will then return into their and judgment?" The TWELFTH, who own bodies, and you will see them, and was a politician, was silent; but, being talk with them, and then they will tell asked to crown all with an answer, he each other their destinies." A SIXT-, said, "I shall not say any thing concernstanding opposite, and smiling, said, ing heaven,hell, and a life after death,' How can a spirit, which is wind, re- since no one knows any thing about turn into a body eaten up by worms, them; but still allow the priests, withand, at the same time, into its skeleton, out rebuke, to preach those things; for Jurnt up by the sun, and reduced to thus the minds of the vulgar are held dust? and how can any one, made an bound by an invisible bond to the laws Egyptian mummy, and mixed by the and rulers: does not the public safety apothecary with various medicines, depend on this?" which have been eaten or drunk, re- We were astonished at hearing such turn and relate any thing? Wherefore things, and said amongst ourselves wait, if you have faith, till that last " These, although they are called day; but you may wait forever and Christians, are not men nor beasts, ever in vain." The SEVENTH after but men-beasts." But, in order to this said, " If I believed that there is a awaken them out of sleep, we said, heaven and a hell, and thence a life "There is a heaven and a hell, and after death, I should also believe that there is a life after death; you will be birds and beasts would likewise live. convinced that there is, when we disAre not some of them equally as moral pel the ignorance concerning the state and rational as men? It is denied that of life in which you now are; for evebeasts live; wherefore I deny that men ry one, in the first days after death, do,: the reason is equal; one follows knows no otherwise than that he still fro)m the other. What is man but an lives in the same world in which he animal?" An EIGHTH, standing behind lived before; for the time past is like him, came up, and said, "Believe there a sleep from which, when any one is Concerning the Holy Spirit. 13; awaked, he perceives no otherwise than ern region of it. At first 1.wondered that he is where he was. It is similar what this meant; but I recollected that with you now; wherefore you have by a mill, and grinding in a mill, is spoken just as you thought in the for- meant to search the Word for things mer world." And the angels dis- serviceable for doctrine; wherefore I pelled their ignorance, and then they went up to the place where the sound saw themselves in another world, and was heard, and when I was near, the amongst those whom they did not sound ceased; and then I saw a kind know; and then they exclaimed, " Oh, of arched roof above the ground, the where are we?" And we said, "You entrance to which was through a cave; are no longer in the natural world, but on seeing which, I descended and eninI the spiritual world, and we are an- tered; and behold there was a vault, gels." Then, after being awaked, they in which I saw an old man sitting said, "If you are angels, show us heav- amongst books, holding before him the en." And we replied, " Stay here a Word, and searching in it for things little while, and we will return." And serviceable for his doctrine. Little on our return, after a half an hour, we scraps of paper lay around, on which saw them expecting us, andsaid, " Fol- he wrote what was serviceable to his low us into heaven." And they follow- purpose. In a contiguous room there ed, and we ascended with them; and were scribes, who collected the little because we were with them, the keep- scraps, and transcribed those things ers opened the gate, and let us in. And which were written upon them on a we said to those who at the threshold whole sheet of paper. I inquired first receive new comers, "Explore those." concerning the books around him. And they turned them about, and saw He said that they all treated concerning that the back parts of their heads were JUSTIFYING FAITHl; those from Sweden very hollow; and then they said, "De- and Denmark profoundly, those which part from hence, because the delight were from Germany more profoundly, of your love is that of doing evil, and those which were from Britain still thence you are not conjoined to heav- more profoundly, and those which were en, for in your hearts you have denied from Holland most profoundly. And God and despised religion." And we he added, that in various points they then said to them, " Do not stay, be- differ, but in the article concerning cause, if you do, you will be cast out." justification, and salvation by faith And they hastened down and departed. alone, they all agree. Afterwards he In the way home, we spoke concern- said that he was now collecting from ing the cause why the back parts of the Word this first article of justifying the heads of those who have the de- faith, that " God the Father fell out light of doing evil, are in this world of favor towards mankind, on account hollow; and I said this was the cause, of their iniquities; and that, therefore, that man has two brains, one in the in order to save men, there was a diback part of the head, which is called vine necessity that satisfaction, reconthe cerebelhlm, and the other in the ciliation, propitiation and mediation fore part, which is called the cerebrum, should be made by some one, who and that in the cerebellum dwells the love should take upon himself the sentence of the will, and in the cerebrum, the of justice, and that this could not posthought of the understanding; and that, sibly have been done but by his only when the thought of the understanding Son; and that, after this was done, a does not lead the love of man's will, way of access was opened to God the the inmost parts ofthe cerebellum, which Father for his sake; for we say in themselves are celestial, fall down'Father, have mercy on us for the qat, and thence there is a hollowness. sake of the Son.'" And he said, "I 161. THIRD RELATION. Once I see and have seen that this is according heard in the spiritual world a sound to all reason and Scripture. How oth. like that of a mli'l' it was in the north- erwise could God the Father have been IS 1 3S Concerning the Holy Spirit. approached, but through faith in the trary to it as it is to reason. I tell you merit of the Son?" I heard this, and also that it is great effrontery to climb was astonished that he should say that up to God the Father, and not through It was according to reason and accord- tHim who is in the bosom of the Father, ing to Scripture, when yet it is contra- and alone with Him. Have you not ry to reason and contrary to Scripture, read John xiv. 6?" On hearing these which also I plainly told him. He words, the old man was enraged to then, in the heat of his zeal, rejoined, such a degree, that he sprang out of his "How. can you talk so?" Wheirefore seat, and called to his scribes that they [ opened my mind, saying, " Is it not should cast me out; and when I went contrary to reason, to think that God out immediately, of my own accord, the Father fell out of favor [grace] he threw after me, out of the doors, the towards mankind, and reprobated and book which his hand happened to seize, excommunicated them?7 Is not divine and that book was the Word. grace [favor] an attribute of the Di- 162. FOURTH RELATION. A disvine Essence? Wherefore, to fall out pute arose amongst spirits, whether any of favor [grace] would be to fall out one can see any doctrinal theological of the Divine Essence; and to fall out truth in the Word, except from the of his Divine Essence would be to be Lord. They all agreed in this, that no longer God. Can God be alienated no one can, except from God, because from Himself? Believe me, that grace, no one can take any thing,'unless it b~ on the part of God, as it is infinite, is given him from heaven, John iii. 27. also eternal; the grace of God, on the Wherefore it was disputed, whether part of man, may be lost, if he does any one can, unless he goes to the not receive it; if grace should recede Lord immediately. They said, on one from God, all heaven and all the hu- side, that the Lord ought to be apman race would inevitably perish; preached directly, because He is the wherefore grace remains on the part Word; on the other side, that doctriof God to eternity, not only towards nal truth may also be seen when God angels and men, but also towards the the Father is approached immediately: devils in hell. Since this is according wherefore the dispute came to this to reason, why do you say that the on- first principle, Whether it be lawful ly way of access to God the Father is for any Christian to go to God the through faith in the merit of the Son, Father immediately, and thus to climb when yet there is perpetual access over the Lord, and whether this be not through grace? But why do you say indecent and rash insolence and audaciaccess to God the Father for the sake ty, because the Lord says that no one of the Son, and not through the Son? comethl to the Flather excelpt through Is not the Son the Mediator and Savior? Htim., John xiv. 6. But they left this Why do you not go to the Mediator and and said, that man can see doctrinal Savior himself? Is not He God and Man? truth from the Word by his own natuDoes any one on earth go immediately ral light; but this was rejected': whereto any Caesar, king or prince? Should fore they insisted that it may be seen there not be some one to procure ac- by those who pray to God the Father. mission and introduce him? Do you And something was read to them from not know that the Lord came into the the Word, and then they prayed upon world that He might introduce us to their knees that God the Father would the Father? and that no access is given enlighten them; and to the words except through Him? and that this ac- which were read to them from the cess is perpetual, when you go imme- Word, they said that this and that was diately to the Lord himself, since He true there; but it wvas false: thus seveis in the Father and the Father in Him? ral times, even till they were tired. At Search now in the Scripture, and you length they confessed that they could will see that this is according to it, and not. But those, on the other harid, that your way to the Father is as con- who went to the Lord immediately, Concerning the Holy Spirit. 139 saw truths, and informed the others. who are there, and others like them, After this dispute wvas thus ended, are also called, by the angels, owls and there ascended from the abyss some bats, and also locusts. who appeared at first like locusts, and When they came to their companions afterwards like dwarfs; they were in the abyss, and told that the angels those who, in the world, prayed to God said, that we " do not know any doctrib the Father, and confirmed justification nal truth, not even one, and that they by faith alone. They were the same called us owls, bats, and locusts," a that, are treated of in the Revelation, tumult was made there; and they said, ix. I to 11. These said that they saw " Let us pray to God, that we may be this, That man is justified by faith permitted to ascend, and we will clearalone, without the works of the law, in ly demonstrate that we have many docclear light, and also from the Word. trinal truths, which the archangels Being asked, by what faith; they re- themselves will acknowledge." And plied, " In God the Father." But af- because they prayed to God, permission ter they were explored, it was told was given, and they ascended, to the them from heaven, that they did not number of three hundred. And when know even one doctrinal truth from they appeared above the earth, they the Word. But they rejoined, that said, " We were in the world celebratthey still saw their truths in the light; ed and renowned, because we knew then it was said to them, that they saw and taught the mysteries of justification them in the light of infatuation. They by faith alone: from confirmations, wve asked, " What is the light of infatua- not only saw the light, but we saw it tion?" and were informed that the like a glittering brightness, and in like light of infatuation is the light of the manner we do now in our cells; and confirmation of the false, and that that yet we have heard from our comrpanlight corresponds to the light in whicl. ions, who were with you, that that light owls and bats are, to which darkness was not light, but darkness, because is light, and light is darkness. This we have not, as you said, any doctriwas confirmed by the fact, that, when nal truth from the Word. We know they looked upwards to heaven, where that every truth of the Word shines; light itself is, they saw darkness, and and we believe that our coruscation, when they looked downwards to the while we meditated profoundly on our abyss, whence they were, they saw mysteries, was thence derived. Wherelight. Being indignant at this con- fore we will demonstrate, that we firmation, they said, that thus light and have truths from the Word in great darkness are not any thing, but only abundance." And they said, " Have states of the eye, from which it is said, we not this truth, that there is a Trinthat light is light, and darkness is ity, God the Father, the Son, andl the darkness. But it was shown that they Holy Spirit, and that we must believe had the light of infatuation, which is in the Trinity? Have we not this truth, the light of the confirmation of the that Christ is our Redeemer and Safalse, and that their light was only the vior? Have we not this truth, that activity of their mind, arising from the Christ alone is righteousness, and that fire of concupiscences; not unlike the He alone has merit; and that he is unlight of cats, whose eyes (in conse- just and wicked, who wishes to claimr quence of their burning appetite for to himself any thing of his merit and mice) appear like candles in cellars in righteousness? Have wve not this the night. On hearing this, they were truth, that no mortal can from hinmangry, and said that they were not self do any spiritual good, and that all cats, nor like cats, because they could good, which in itself is good, is fiom see, if they would; but, because they God? Have we not this truth, that were afraid of being asked why they there is a meritorious and a hypocritiorouid not, they retired, and let them- cal good, and that those goods are selves down into their abyss. Those evils? Have we not this truth, trhal 140 Concerning the Holy Spirzt. still good works should be done? Have upwards, and heaven appeared to them we not this truth, that faith is, and like blood, and afterwards like thick that we ought to believe in God, and darkness; and they appeared to the that every one has life according as he eyes of the angelic spirits, some like believes; besides many others from bats, some like owls, and some like oth the Word? Can any of you deny one er birds of night; and they fled away inof those? And yet you said that we to their own darkness, which to their have not any truth in our schools, not eyes shone with the light of infatuation. even one. Did you not lay such things The angelic spirits who were presto our charge without any reason?" ent wondered, because they did not But then they were answered, that know any thing before concerning that "All those things, which you have ad- place, and the table there; and then a vanced,are in themselves truths,but with voice came to them from the southern you they are truths falsified, which are region, saying, "Come up hither, and falses, because they are derived from you will see something still more wona false principle. That it is so, we derful." And they came up, and enterwill also demonstrate to the eye. ed into an arched room, whose walls There is a place, not far hence, into glittered as it were from gold; and they which the light from heaven flows saw there also a table, upon which the directly; in the middle of it, there is a Word lay, decorated on all sides with table; and when any paper, on which precious stones, in a celestial form. a truth from the Word is written, is Then the angel, who kept it, said, laid upon it, that paper, from the truth " Whenever the Word is opened, written on it, shines likea star. Write, there darts from it a light of ineffatherefore, your truth on a paper, and ble brightness; and then, at the let it be laid upon the table, and you same time, from the precious stones, will see." They did so, and gave it there appears, as it were, a rainbow to the keeper, who laid it upon the ta- above and around the Word. When ble, and then said to them, "Move any angel from the third heaven comes back, and look at the table." And thither, there appears, above and around they moved back, and looked; and, be- the Word, a rainbow in a red ground; hold! that paper shone like a star; and when an angel from the second heavthen the keeper said, " You see that en comes thither and looks, there apthey are truths which you wrote on the pears a rainbow in a blue ground; paper; but come up nearer, and fix when an angel from the lowest heaven your eyes on the paper." And they comes thither and looks, there appears did so, and then suddenly the light dis- a rainbow in a white ground; when apoeared, and the paper became black, any good spirit comes thither and looks, as if it were covered with the soot of a there appears a variegation of light, as furnace. And, moreover, the keeper of marble." That it is so, was also said, "Touch the paper with your shown to them to the eye. Moreover, hands, but beware that you do not the angel, who was the keeper, said, touch the writing." And when they "If any one comes up, who had falsidid so, a flame burst forth and con- fled the Word, then the splendor is imstimed it. After these things were mediately dissipated; and if he comes seen, it was told them, that if they had near, and fixes his eyes upon the Word, touched the writing, they would have it becomes, as it were, covered with heard a noise, and would have burnt blood; and then he is admonished to their fingers. And then it was said depart, because there is danger." But to them, by those who stood behind, a certain one, who in the world had "You see now that the truths, which been a great champion for the doctrine you have abused to confirm the myste- concerning justification by faith alone, ries of your justification, are truths in came up boldly, and said, " I, while I thelnselves, but that they are truths was in the world, did not falsify the falsified in you." They then looked Word; I exalted charity, also, togeth Concerntng the Divine Trinity. 141 er with faith, and taught that man, in which are to be done for tl e sake of a state of faith, in which he does chari- the world, and prosperity there, and not ty and its works, is renewed, regener- at all for the sake of salvation; and al. ated and sanctified by the Holy Spir- so, that he supposed hidden works perit; and also that faith then does not formed by the Holy Spirit, concerning exist alone, that is, without good works, which man knows nothing, which, in as a good tree is not without fruit, the a state of faith, are ingenerated in faith. sun without light, or fire without heat; Then the angelic spirits conversed and also I blamed those who said that with each other concerning the falsifigood works were not necessary, and cation of the Word; and in this they moreover that the precepts of the dec- agreed, that to falsify the Word, is to alogue need not be observed; and al- take truths from it, and apply them to so I insisted much on repentance; and confirm falses, which is to drag them thus, in a wonderful manner, I applied out of the Word, and to murder them; all things of the Word to the article as, for example, to apply all those concerning faith, which yet I discover- truths, which were adduced above by ed and demonstrated to be the only those from the abyss, to the faith now saving virtue." He, in the confidence prevalent, and to explain them from it. of his assertion, that he had not falsified That this faith is impregnated wvith the Word, came up to the table, and, falses, will be demonstrated in what contrary to the admonition of the an- follows. And also to take from the gel, touched the Word; and then sud- Word this truth, that charity should be denly fire, with smoke, flowed out from exercised, and good to the neighbl r the Word, and an explosion was made should be done; if, then, any one a.rwith a loud noise, by which he was tempts to prove that it should be don.e, thrown to a corner of the room, and but not for the sake of salvation, sin e there lay, for half an hour, as if he all the good from man is not good, bewere dead. The angelic spirits won- cause it is meritorious, he drags that dered at this; but it was said to them, truth of the Word out of the Word, and that this champion had, more than the murders it; since the Lord, in his rest, exalted the goods of charity, as Word, enjoins upon every man, who proceeding from faith; but that still he wishes to be saved, to love the neigh. meant no other works than political, bor, and from love to do him good' which are also called moral and civil, and so in other cases. CONCERNING THE DIVINE TRINITY. 163. WE have treated concerning God may be obtained; and a just idea God the Creator, and, at the same concerning God is, in the church, time, concerning Creation; and after- like the inmost sanctuary and altar in wards concerning the Lord the Re- the temple, and like a crown on the deemer, and, at the same time, concern- head and a sceptre in the hand of a ing Redemption; and lastly concerning king, sitting upon the throne; for on the Holy Spirit, and, at the same time, this depends the whole body of theoloconcerning the Divine Operation: and gy, as a chain depends on the staple because we have thus treated concern- on which it hangs. And, if you will ing the triune God, it is necessary that believe it, every one obtains his place we should also treat concerning the in the heavens, according to the idea Divine Trinity, which is known in the of God; for that is, as it were, the Christian world, and yet is unknown. touchstone by which the gold and sil For by this alone a just idea concerning ve- is tried; that is, the good and the 142 Concerning the Divine Trinity. true, as to their quality with man; for very evident from the Word, and from there is not with him any saving good these things there:- The angtl Gabrie& except from God, nor any truth which said unto A1ary, The HOLY SPIRIT does not derive its quality from the bo- shall come upon thee, and the VIRTUFE OF som of good. But that it may be seen, THE MOST HIGH shall overshadow thee; with both eyes, what the Divine Trini- wherefore the Holy Thing that is born ty is, the exposition of it shall be divid- of thee, shall be called THE SON OF ed into articles, which will be the fol- GOD, Luke i. 35. Here three are lowing: I. That there is a Divine named, the Most High, who is God Trinity, which is the Father, Son and the Father, the Holy Spirit, and the Holy Spirit. II. That these three, Son of God. When Jesus was bapthe F.iather, Son, and Holy Spirit, are tized, behold, the heavens were opened the three essentials of one God, which and John saw THE HOLY SPIRIr demake one, like soul, body, and opera- scending like a dove, coming upon tion, with man. III. That, before the Him; and a voice from heaven, sayworld was created, there was not this ing, This is MY BELOVED SON, in Trinity, but that after the world was whom I am well pleased, Matt. iii. 16, created, when God became incarnate, 17; Mark i. 10, 11; John i. 32. And it was provided and made, and then still more plainly from these words of in the Lord God, the Redeemer and the Lord to the disciples: Go, make all Savior, Jesus Christ. IV. That nations disciples, baptizing themt in the a Trinity of Divine Persons from name of THE FATHER, AND OF TIHE eternity, or before the world was creat- SON, AND OF THE HOLY SPIRIT, Matt. ed, is, in the ideas of thought, a Trin- xxviii. 19; and moreover from these ity of Gods; and that this cannot be words in 1 John v. 7: There are three abolished by the oral confession of one who bear witness in heaven, THE FAGod. V. That a Trinity of Persons TIlER, THE WORD, and THE HOLY was unknown in the Apostolic Church, SPIRIT. And besides these things, but that it was first broached by the that the Lord prayed to his Father, Nicene Council, and thence introduced and spoke concerning Him and with into the Roman Catholic Church, and Him; and that He said that He would from this into the Churches separated send the Holy Spirit, and also that He from it. VI. That from the Nicene did send Him; and moreover, that and Athanasian Trinity together, a the apostles in their epistles frequently faith arose, which had perverted the named the Father, and the Son, and whole Christian Church VII. That the Holy Spirit. From these things it thence is that abomination of desolation is manifest, that there is a Divine Trinand affliction, such as has not been, nor ity, which is the Father, Son, and EIo. will be, which the Lord had predicted ly Spirit. in Daniel and the Evangelists, and in 165. But how those are to be underthe Revelation. VIII. And also this, stood; whether that they are three that, unless a New Heaven and a New Gods, who, in essence, and thence in Church be established by the Lord, no name, are one God; or that they are flesh could be saved. IX. Thatfrom three objects of one subject, so that a Trinity of Persons, each of whom they are only qualities or attributes of singly is God, according to the Athana- one God, which are so named; or sian Creed, many absurd and heterogene- that they are to be understood in ous ideas about God have existed, which some other manner, reason, left to it are fantasies and abortions. These self, can by no means see. But what will now be explained one by one. must be done? No other direction is 164. 1. THAT THERE IS A DIVINE given, than that man should go to the TRINITY, WHICH IS THE FATHER, SON, Lord God the Savior, and read the AND HOLY SPIRIT. Word under his influence (for he is That there is a Divine Trinity, the the God of the Word), and he will be Father, the Son and the Holy Spirit, is enlightened, and will see truths which Concerning the Divine Trinity. 142 reason also will acknowledge. But, step, they turn aside, and at length surely, if you do not go to the Lord, proceed in the opposite direction, and although you should read the Word a strike against a stone, and fall down. thousand times, and should see there And also they are like mariners, who a Divine Trinity and Unity too, you sail without a compass, and direct the would never understand any other, than vessel against the rocks, and perish that there are three Divine Persons, And also they are like one who walks each one of whom, singly, is God, and over a wide plain, in a thick fog, and thus three Gods. But because this is sees a scorpion, and believes it to be a repugnant to the common perception bird, and wishes to catch it with his of all men in the whole world, there- hand, and takes it up, and then is fore, to avoid disgrace, they have in- pierced with a deadly wound. They vented this expedient-that, although are also like a cormorant or a kite, there are in reality three Gods, still which sees a little of the back of a faith requires that not three Gods great fish above the water, and flies should be named, but one; and more- upon it, and fixes its beak into it, and over, lest they should be overwhelmed is drawn under by the fish, and is with censures, as to this, especially, the drowned. They are also like one who understanding must be imprisoned, and enters a labyrinth without a guide or a held bound under obedience to faith; thread; and the further he go:es in, the and this must be established as a law more he forgets the way out. The of Christian order in the Christian man who does not read the Word unchurch hereafter. Such a paralytic der the influence of the Lord, but unbirth was produced from this, that they der the influence of his own intellidid not read the Word under the in- gence, believes himself to be a lynx fluence of the Lord; and every one and to have more eyes than Argus, who does not read the Word under his when yet, interiorly, he does not see a influence, reads it under the influence particle of truth, but only the false; of his own intelligence; and this is like and when he has persuaded himself an owl in respect to such things as are that this is true, it appears to him like in spiritual light, as are all the essen- the polar star, to which he directs all tials of the church; and he, while he the sails of his thought; and then he reads such things in the Word as con- sees truths no more than a mole; and if cern a Trinity, and from them thinks, he does see any, he bends them in fathat, although there are three, still they vor of his own fancy, and thus perverts are one, this appears to him similar and falsifies the holy things of the to the answer from a tripod, which, be- Word. cause he does not understand it, he rolls 166. II. THAT THESE THREE, TIHE between his teeth; for if he should put FATHER, SON, AND HOLY SPIRIT, ARE it before his eyes, it would be an enig- THE THREE ESSENTIALS OF ONE GOD, ma, which the more he endeavors to WHICH MAKE ONE, LIKE THE SOUL, unfold, the more he involves himself BODY, AND OPERATION, ~WITH MAN. in darkness, until he begins to think There are general and also parlicliconcerning it without understanding, lar essentials of one thing, and both which is like seeing without an eye. together make one essence. The genIn short, to read the Word under the eral essentials of one man are his soul, influence of one's own intelligence, body, and operation. That these rmake which is done by all who do not ac- one essence, may be seen from this, knowledge the Lord as the God of that one is from another, and for the heaven and earth, and thence approach sake of another, in a continual series; and worship Him alone,may be likened for man begins from the soul, which is to children playing, who tie a handker- the very essence of the seed: this not chief before their eyes, and wish to only initiates, but also produces in their walk on a straight line; and also they order those things which are of the think that they do so, and yet, step by body, and afterwards the things which 144 Concerning the Divine Trinity. proceed from those two, the soul and makes the body, and the Divine of the body together, which are called opera- Holy Spirit, or the proceeding Divine, tions. wherefore, from the production which nmakes the operation, are the three of one from another, and thence the essentials of one God, then it falls into insertion and conjunction, it is mani- the understanding. For the Father is fest that these three are of one essence, his own Divine, the Son his from the which are called three essentials. Father, and the Holy Spirit his from 167. That those three essentials, both; which, because they are of one viz. the soul, body, and operation, essence, and unanimous, make one were and are in the Lord God the Sa- God. But if those three divine essenvior, every one acknowledges. That tials are called persons, and to each his soul was from Jehovah the Father, one is attributed his own property, as, can be denied only by Antichrist, for to the Father imputation, to the Son in the Word of both Testaments He is mediation, and to the Holy Spirit opcalled the Son of Jehovah, the Son of eration, then the divine essence bethe 3iost Iigh God, the Only-begotten; comes divided, which yet is one and intherefore the Divine of the Father, like divisible; so not any one of the three the soul in man, is his first essential. is God in fullness, but each in subThat the Son, whom Mary brought triplicate power, which a sound underforth, is the body of that divine soul, standing cannot but reject. follows from this, that no other than 169. Who, therefore, cannot perceive3 the body, conceived and derived from a trinity in the Lord from the trinity the soul, is prepared in the womb in every man? In every man there is of the mother; this, therefore, is an- a soul, body, and operation; in like other essential. That operations make manner in the Lord, for in the Lo,"rd the third essential, is because they pro- diwelleth all thefullness of the Godlheald ceed from the soul and body together; bodily, according to Paul, Col. ii. 9; and those things which proceed are of wherefore the trinity in the Lord is the same essence with those which pro- divine, but in man it is human. Who duce them. That the three essentials, does not see, that, in the mystical nowhich are the Father, Son, and Holy tion, that there are three divine persons, Spirit, are one in the Lord, like the and yet one God, and that this God, soul, body, and operation, in man, is although he is one, still is not one pervery evident from the words of the son, reason has no part; but that, beLord, that the Father and He are one, ing lulled to sleep, it still compels the and that the Father is in Him and He mouth to speak like a parrot? When in the Father; in like manner, that reason is lulled to sleep, what, then, is He and the Holy Spirit are one, since the speech of the mouth but inanimate? the Holy Spirit is the Divine, proceed- When the mouth speaks that from ing out of the Lord from the Father, which reason dissents and departs, as was above, n. 153, 154, fully de- what then is the speech but foolish? monstrated from the Word; wherefore At this day, human reason is bound, to demonstrate this again would be su- as to the Divine Trinity, like a man perfluous, and like loading a table with bound with manacles and fetters in food, when the guests have eaten to prison; and it may be compared to the satiely. vestal virgin, buried in the earth, be168. When it is said, that the Father, cause she let the sacred fire go out, Son and Holy Spirit, are the three es- when yet the Divine Trinity ought to sentials of one God, like the soul, body shine like a lamp in the minds of the and operation, in man, it appears to the men of the church, since God, in his human mind as if those three essentials Trinity, and in its Unity, is all, in all were three persons, which is not possi- the sanctities of heaven and the church Dle; but when it is understood, that the For what else would it be, to make one Divine of the Father, which makes the God of the soul, another of the body, soul, and the Divine of the Son, which and a third of the operation, than to Concerning the Divine Trinity. 145 make of those three essentials of one hands and my feet, that it is 1 myself; man, three parts distinct from each feel of -le and see, for a spirit hath other? And what would this be but not flesh and bones, as ye see Mle have, to behead and kill him? Luke xxiv. 39. From this every man 170. III. THAT THIS TRINITY WAS may be convinced, if he will, that the NOT BEFORE THE WORLD WAS CREAT- Human of the Lord is Divine; conseED, BUT THIAT AFTER THE WORLD WAS quently, that in Him God is Man, and CREATrED, VIWHEN GOD BECAME INCAR- Man God. NATE, IT WAS PROVIDED AND MIADE; 171. The Trinity, which the present AND THIEN IN TILE LORD GOD, THIE RE- Christian church has embraced and inDFEE.NIER AND SAVIOR, JESUS CHRIST. troduced into its faith, is, that God the In the Christian church, at this day, Father begat a. Son from eternity, and there is acknowledged a Divine Trini- th.at the Holy Spirit then proceeded ty, before the world was created, which from them both, and that each one is is, that Jehovah God from eternity be- God by himself. This Trinity can bc gat a Son, and that fiom both the Ho- conceived by human minds no other ly Spirit then proceeded, and that each wise than as a triarchy, or a govern one of those three is by himself, or sin- ment of three kings in one kingdom, gly, God, because each one is a person or of three generals over one army, or subsisting of himself. But this, be- of three masters in one house, each of cause it does not fall into any reason, whom has equal power: what thence is called a mystery, into which en- can ensue but destruction? And if trance can be made only by this, that any one wishes to figure or shadov those three have one divine essence, by forth this triarchy to the sight of hks which is meant eternity, immensity, mind, and at the same time their uniomnipotence, and thence equal divini- ty, he cannot present it to his contentty, glory, and majesty. But that this plation otherwise than as a man of is a Trinity of three Gods, and thus three heads upon one body, or of three not any Divine Trinity, will be demon- bodies under one head. Such a nolnstrated in what follows. But that the strous image of the Trinity must apTrinity, which also is of the Father, pear to those who believe there are Son, and Holy Spirit, which was pro- three divine persons, and each one vided and made after God became in- God by himself, and conjoin them incarnate, consequently after the world to one God, and deny that God, bewas created, is a Divine Trinity, which cause He is one, is one person. That is of one God, is evident from all the a Son of God, born from eternity, dethings which precede. That this Di- scended and assumed the Human, may vine Trinity is in the Lord God, the be compared to the fables of the anRedeemer and Savior Jesus Christ, is, cients, that human souls were created because the three essentials of one at the beginning of the world, and that God, which make one essence, are in they enter into bodies and become men; HIim. T'hat all the fullness of the God- and also to those absurd opinions, that head is in Him, according to Paul, is the soul of one passes into another, as evident also from the words of the Lord many in the Jewish church believed; himself, that all things of the Father as, that the soul of Elijah passed are His, and that the Holy Spirit does into the body of John the Bapnot speak from itself, but from Him; tist; and that David is to return into and besides, that He took from the his own or another's body, and to sepulchre, when He arose, his whole reign over Israel and Judah; because human body, both as to the flesh and it is said in Ezekiel, I will raise up as to the bones, Matt., xxviii. 1 to 8; over them one shepherd, who shall feed Mladrk xvi. 5, 6; Luke xxiv. 1, 2, 3; them, my servant David; he shall be to John xx. 11 to 15, otherwise than any them for a shepherd, and I Jehovah other man; which also he testified to will be to them for a God, and David his disciples, to the life, saying, See my a prince in the midst of them, xxxiv 19 146 Concerning the Divine Trinity. 23, 24, 25, besides other places; not manifest and clear as water through knowing that by David there is meant a crystal cup, both that there are the Lord. three persons, and that each one of 172. IV. THAT A TRINITY OF DI- them is God and Lord, and also that VINE PERSONS FROM ETERNITY, OR from Christian verity or truth they BEFORE THE WORLD WAS CREATED, ought to confess or acknowledge eveIs, IN THE IDEAS OF THOUGHT, A ry person, singly, God and Lord, but TRINITY OF GODS; AND THAT THIIS thatthe Catholic or Christian religion or:ArNNOoT BE ABOLISHED BY TIlE ORAL faith forbids them to say or name three CoNFESSION OF ONE GOD. Gods and Lords; and thus that trwuth That a Trinity of Divine Persons and religion, or truth and faith, are from eternity is a Trinity of Gods, is not one thing, but two things contrary very evident from these wvords in the to each other. But as to what is addAthanasian Creed " There is one ed, that there are not three Gods a:nd person of the Father, another of the Lords, but one God and Lord, it was Son, and another of the Holy Ghost. done lest they should be exposed to The Father is God and Lord, the Son ridicule before the whole world; for is God and Lord, and the Holy Ghost who would not laugh at three Gods? Is God and Lord; but yet there are But who does not see a contradiction not three Gods and Lords, but one in what is added? But if they had God and Lord; because, as we are said, that the Father has the divine escompelled by Christian verity to con- sence, the Son the divine essence, and. fess each person singly God and Lord, the Holy Spirit the divine essence, but so we are forbidden by the Catholic re- that there are not three divine esligion to say three Gods or three Lords." sences, but that the divine essence is This creed is received as ecumenical one and indivisible, then that mystery or universal by the whole Christian would be explicable; as when, by the church; and all that is, at this day, Father, is understood the Divine from known and acknowledged concerning which [are all things],by the Son, the God, is thence. That no other Trini- Divine Human thence, and by the Hoty than a Trinity of Gods, was under- ly Spirit, the proceeding Divine, which stood by those who were in the Nicene three are of one God; or if by the Facouncil, from which the creed which ther the like is understood as by the is called the Creed of Athanasius pro- soul with man, by the Divine Human, ceeded, as a posthumous birth, every the like as by the body of that soul, owie who only reads it with open eyes, and by the Holy Spirit, the like as by mnay see. That a Trinity of Gods was the operation which proceeds from understood not only by them, but also both, then are understood three esthat no other Trinity is understood in sences, which are of one and the same'the Christian world, follows, because person, and thus they together make thence is all the knowledge con- one and an indivisible essence. cerning God, and ever) one remains 173. The reason why the idea of *in the belief of the words there. three Gods cannot be abolished by the Th'la.t no other Trinity than a Trinity oral confession of one God, is, because of Gods, is at this day understood in that is implanted in the memory from the Christian world, I appeal to every childhood, and every man thinks from one, both layman and clergyman, both those things which are there. The'laurelled masters and doctors, and con- memory with men, is like the ruminatosecrated bishops and archbishops, and ry stomach with birds and beasts; inalso to purple cardinals, yea, to the to that stomach, they putthe food by Roman pontiff himself; let every one which they are to be nourished, and, consult himself, and then speak out by turns, take it out thence, and let it from the ideas of his own mind. From down into the stomach, in which it is the words of this universally received digested, and dispensed to all the uses doctrine concerning God, this is as of the body. The human understand Concerning the DlvLne Trinity. 147 ing is this stomach, as the memory is sound of his voice, in the heavenly anthe former. Every one may see. that ra, grates like a tooth gnashing aga ns' the idea of three divine persons from a tooth, or croaks like a raven wish'ing eternity, which is the same with the to sing like a nightingale. I have idea of three Gods, cannot be abolish- heard, also, from heaven, that it is as ed by the oral confession of one God, impossible to abolish the faith estabonly from this, that it has not yet been lished in the mind by confirmations in abolished, and that there are, amongst favor of a Trinity of Gods, by the oral the celebrated, those who are not will- confession of one God, as it is to draw ing that it should be abolished; for a tree through its seed, or the chin of they insist that the three divine per- a man through a single hair of his sons are one God, but obstinately deny beard. that God, because Ile is one, is also 174. V. TIHAT A TRINITY OF PERone person. But what wise man does SONS WAS UNKNOWN IN THE APOSTOLnot think with himself, that by person IC CHURCH; BUT THAT IT WAS FIRST is not meant person exactly, but the BROACHED BY THIE NICENE COUNCIL, predication of some quality; but what AND WAS THENCE INTRODUCED INTO quality, is not known; and because it THE ROMAN CATHOLIC CHURCH, AND is not known, that which was implant- FROM THIS INTO THE CHURCHES SEPed in the memory from childhood re- ARATED FROM IT. mains, like the root of a tree in the By the Apostolic Church, is meant earth, from which, if the tree is cut not only the church which was in vadown, a shoot springs up. But, my rious places iln the time of the apostles, friend, not only cut down that tree, but but also in the two or three centuries also pull up its root, and then plant in after their times. But at length they your garden trees of good fruit. Be- began to pull off the door of the ternware, therefore, lest there be fixed in ple from its hinges, and to rush like your mind the idea of three Gods, and thieves into its sacred recess. By the lest the mouth, which has in it no temple is meant the church, by the idea, sound one God. What, then, is door, the Lord God the Redeemer, and the understanding above the memory, by the sacred recess, his divinity; for which thinks of three Gods, and the Jesus says, Verily I say unto you, he understanding below it, from which who entereth not throug/h the door into the mouth at the same time speaks out the sheep-fold, but climbeth up any othone God, but like an actor upon a the- er way, is a thief and a robber. I am atre, who can act two persons, by run- the door; if any one shall enter through ning across from one side to the other, Me, he shall be saved. This wicked and on one side say something, and on deed was done by Arius and his folthe other contradict it, and, by such lowers; wherefore a council was conaltercation, call himself here a wise vened by Constantine the Great, at man, and there a fool? What else re- Nice, a city in Bithynia; and by those sults thence, than that, whilst he stands convened there, in order to cast out in the middle, and looks towards both the damnable heresy of Arius, it was sides, he should think that the one and devised, concluded, and confirmed by the other is not any thing? and thus, sanctions, that there were three divine perhaps, that there is not one God, and persons from eternity, the Father, the that there are not three, consequently Son, and the Holy Spirit, each of' none? The naturalism, reigning at whom had a personality, existence, and this day, is from no other origin. In subsistence, by himself, and in hillmheaven, no one can say a trinity ofper- self; and also that the second person, sons, each one of whom singly is God; or the Son, descended and assumed for the heavenly aura, in which their the Human, and performed redemrpthoughts, like sounds in our air, fly tion; and that thence his Human, by and undulate, strives against it. But a a hypostatic union, had divinity, and hNpocrite alone can do it there; but the that by this union He had a close af 14s8 Concerning the Divine Trinitly. finity with God the Father. From that Godhead bodily, Col. ii. 9; and that time, heaps of abominable heresies, the apostles preached faith in Him, concerning God and concerning the Acts xx. 21: and that he had all person of Christ, began to spring out power in heaven and in earth, MAatt. of the earth, and to exalt the head of xxviii. 18. Antichrist, and to divide God into 176. What confidence is to be had in three, and the Lord the Savior into councils, whilst they do not go immeditwo, and thus to destroy the temple ately to the God of the church? Is not erected by the Lord through the apos- the church the body of the Lord, and ties, and this so effectually that one He its head? What is a body without a stone was not left upon another, which head? What sort of a body is that on was not thrown down, according to his which are placed three heads, under own words, Matt. xxiv. 2; where, by whose direction they hold consultations the temple, is not'meant the temple at and make decrees? Does not illustraJerusalem only. but also the church, tion, which is spiritual, being from the the consummation or end of which is Lord alone, who is the God of heaven treated of in the whole of that chapter. and the church, and at the same time But what else could be expected from the God of the Word, become then that council, and the following ones, more and more natural, and at length which in like manner divided the God- sensual? And then not any genuine bead into three persons, and placed theological truth is perceived in its inthe incarnate God under them upon ternal form, but it is immediately cast their footstool? For they removed the out from the thought of the rational head of the church from its body by understanding, and dispersed like chaff this, that they climnbed up another wray; into the air from the winnower's fan; that is, they passed by Him, and climbed in which state fallacies then succeed up to God the Father as to another, only instead of truths, and darkness inwith the mention of Christ's merit in stead of the rays of light; and then the mouth, that He would have mercy they stand, as it were, in a cavern, for the sake of that, and that thus might with spectacles upon their noses, and immediately flow in, justification with a candle in their hands, and close their all its train, which is, the remission of eye-lids to spiritual truths, which are in sins, renovation, sanctification, regen- the light of heaven, and open them to eration, and salvation, and these with- sensual truths, which are in the false out the use of any means on the part light of the senses of the body. The of man. case is similar afterwards, whilst the 175. That the apostolic church did Word is read; then the mind is asleep not know any thing at all concerning as to truths, and awake as to falses, a trinity of persons, or concerning three and it becomes, as the beast from the divine persons from eternity, is very sea is described, as to the mouth like a evident from the creed of that church, lion, as to the body like a leopard, and which is called the APOSTLES' CREED, as to the feet like a bear, Rev. xiii. 2. where are these words: I believe in It is said in heaven, that, when the God the Father Almighty, the Creator Nicene council was closed, these of heaven and earth; and in lJesus things were accomplished, which the Christ, his only Son, our Lord, wvho Lord foretold to the disciples —The was conceived by the Holy Spirit, born sun shall be darkened, and the moon,f the Virgin Mary; and in the Holy shall not give her light, and the stars S1pirit. There no mention is made of shallfaUllfrom heaven, and the virtues any Son from eternity, but of the Son of the heavens shall be shaken, Matt. conceived by the Holy Spirit and born xxiv. 29. And, indeed, the apostolic of the Virgin Mary; they knowing church was like a new star appearing from the apostles that Jesus Christ was in the starry heaven; but the church the true God, 1 John v. 21; and that after the two Nicene councils, becanme in thim dwelt all the fillness of the like the same star afterwards, when it Concerning the Divinle Triinity. 149 is,.nt kened and disappears, as also has concerning repentance, concerning re. soxletimes happened in the natural generation, concerning free will, conworld, according to the observations cerning election, concerning the use of astronomers. In the Word it is of the sacraments, baptism and the read, that Jehovah dwelleth in light in- holy supper, lie will clearly see, that a accessible: who then can go to Him, Trinity of Gods is in every one of them; unltess He should dwell in light acces- and if it does not actually appear to be sible; that is, unless He should descend in them, still they flow from it, as from and assume the Human, and in this their fountain. But because such an should become the light of the world, examination cannot be made here, and John i. 9, xii. 46. Who cannot see, yet it is important that it should be that to go to Jehovah the Father, in made, in order to open the eyes, thereis light, is as impossible, as it is for fore an appendix will be added to this mne to take the wings of the morning, work, in which this will be demonstratand to fly by means'of them to the sun? ed. The faith of the church concernor as it is to feed one's self with the ing God, is like the soul of the body, rays of the sun, and not with elementa- and doctrinals are like its members; ry food? or as it is for a bird to fly in and, moreover, faith in God is like a ether, or for a stag to run in air? queen, and doctrinal tenets are like i 77. VI. THAT FROM THE NICENE the officers of her court; and as these AND ATHANASIAN TRINITY, TOGETHER, depend on the authority of the queen, A FAITH AROSE WHICH HAD PERVERT- SO doctrinal tenets depend on the ED THIE WHOLE CHRISTIAN CHURCH. declaration of faith. From that faith That the Nicene, and also the Atha- alone, it may be seen hoxv the Word ii nasian Trinity, is aTrinity of Gods, may understood in the church that possesses be seen above, shown from their creeds, it; for faith applies to itself, and draws n. 11i2. Thence arose the faith of the to itself, as it were by ropes, whatsoev. present church, which is in God the er it can. If the faith be false, it comFather, God the Son, and God the mits whoredom with every truth there, Holy Spirit:-in God the Father, that and perverts and falsifies it, and causes He imputes the righteousness of the man to be insane in spiritual things; Savior, his Son, and ascribes it to man; but if the faith be true, then the whole in God the Son, that He intercedes and Word favors it, and the God of the mediates; in the Holy Spirit, that He Word, who is the Lord God the Savior, actually inscribes the imputed right- infuses light, gives the testimony of his e)usness of the Son, and seals it, when divine assent, and makes man wvise. established, by justifying, sanctifying That the faith of the present time, and regenerating man. This is the which, in the internal form, is that faith of the present time, which alone of three Gods, but in the external can testify, that it is a Trinity of Gods form, that of one God, has extinwhich is acknowledged and worship- guished the light in the Word, and reped. From the faith of every church moved the Lord from the church, and is derived not only all its worship, but thus precipitated its morning into also all its doctrine; wherefore it may night,will be seen also in the appendix. be said, that such as its faith is, such This was done by heretics before the is its doctrine. That that faith, which Nicene council, and afterwards by the:s a faith in three Gods, has perverted heretics of that council, and after it. every thing of the church, follows But what confidence is to be placed in thence; for faith is the principle, and councils, who do not enter thlrough the doctrinals are derivatives; and the de- door into the sheep-fold, but CLI:MB UP rivatives derive their essence from the SOME OTHER WAY, according to the principle. If any one examines the words of the Lord in John x. 1, 9? doctrinals, one by one, as that which Their deliberation is not unlike the is concerning God, concerning the walking of a blind man in the (lay, or person of Christ, concerning charity, of a man who has good eyes in the t50 Concerning the Divine Trmnzty. night, neither of whom sees the pit be- walk in God, and fishes swinm in God; fore he has fallen into it. For exam- and, further, that thoughts are only pie, what confidence ought we to place modifications of ether, as words from in the councils which established the them are only modulations of air; and vicarship of the pope, the canonization that the affections of love are occaof the dead, and the invocation of them sional changes of state, from the influxN as deities, the worship of their images, of the sun's rays into the ether and air: the authority of indulgences, the di- moreover, that a life after death, togethvision of the eucharist, besides other er with heaven and hell, is a fable, inlhings? Also, what confidence ought vented by the clergy, for the purpose we to place in the council which estab- of procuring honors and gains; but lished an abominable predestination, although it is a fable, that still it is andl hung this up before the temples of useful, and ought not to be openly de their church, as the palladium of reli- spised, because it is serviceable to the gion? But, my friend, go to the God public for keeping the minds of the of the Word, and thus to the Word, simple in the bond of obedience to and so enter through the door into the magistrates; but that, still, those who sheep-fold, that is, into the church, are inveigled into religion, are abstract and you will be enlightened; and then men, their thoughts phantasms, and you will see, as from a mountain, not their actions ludicrous, and that they only those of many others, but your are the drudges of the priests, who beown former steps and wanderings, in lieve what they do not see, and see the thick woods under the mountain. what exceeds the sphere of their miiid. 17S. The faith of every church is, as These consequences, and many others it were, the seed, from which all its dog- like them, are contained in that faith, mas spring; and it may be compared that nature is the creator of the unito the seed of a tree, from which all the verse; and they proceed from it as parts of it, even to the fruit, are deriv- soon as it is opened. These things ed; and also to the seed of man, from are adduced, that it may be known that, which are produced children and falni- in the faith of the present church, lies in a successive series. Wherefore, which, in its internal form, is in three when the primary faith, which, from Gods, and in its external form, in 6ne, its predominance, is called saving, is there are falsities in abundance; and that known, it is perceived what is the qual- thence may be brought forth as many as ity of the church. This may be illus- there are little spiders in a heap of eggs trated by this example: Let the faith laid by one spider. Any one, whose be, that nature is the creator of the mind has been made truly rational by universe. From tllis, these things fol- light from the Lord, may see this; but low, that the universe is what is called how will any other see it, when the Godl; that nature is his essence; that door to that faith and its offspring is shut ether is the supreme God, whom the and barred by the statute,thar it is unlawancients called Jupiter; that the air is ful for reason to look into its mysteries? a goddess, whom the ancients called 179. VII. THAT THENCE IS ThAT Juno, and made the wife of Jupiter; ABOwIINATION OF DESOLATION AND AF that the ocean is a God below them, FLICTION, SUCH AS HAS NOT BEEN, NOR wXho, with the ancients, may be called WILL BE, WHICH'IE LORD HAI) FORENqptune; and because the divinity of TOLD IN DANIEL, AND THE EVANGEnature reaches even to the centre of the LISTS, AND IN THE REVELATION. earth, that there also is a God, who, in These words are read in Daniel: cofbormity with the ancients, may be At length upon the bird of abomina. called Pluto; that the sun is the palace tions, desolation, and even to the consunmof all the gods, in which they assemble, mlation andl decision, it shall drop upon whenever Jupiter summons a council; the devastation, ix. 27. In the evanand, moreover, that fire is life from God; gelist M atthew, the Lord says these aind thus that birds fly in God. beasts words: Then nmany false prophets will Concerning the Divine Trinity. 151 rise up, and will seduce many: when, falsified; besides mar:y other things in therefore, ye shall see the abomination those seven chapters. of desolation, foretold by the prophet 18). In the evangelists, Matt. xxiv. Daniel, standing in the holy place, let Mark xiii. and Luke xxi., are describ. hint who readeth note it well, xxiv. 15: ed the successive declensions and corand afterwards in the same chapter, ruptions of the Christian church; and'There will then be great avfiction, such there, by the great affliction such as was as h7las not been since the beginning of not since the beginning of the world, the world until now, neither shall be, neither shall be, is meant, as every 21. This affliction and that abomina- where else in the Word, the infestation tion are treated of in seven chapters of truth by falses, until there does not in the Revelation, and they are what remain any truth which is not falsified are meant by the black horse and by and consummated: this also is meant the pale horse, coming out of the book by the abomination of desolation there; whose seal the Lamb opened, Rev. vi. and this likewise is meant by the deso5 to S; also by the beast coming up lation upon the bird of abominations, out of the abyss, which made war with and by the consummation and decision the two witnesses, and slew them, ix. in Daniel; and this same thing is de. 7, and following verses; as also by the scribed in the Revelation by those pas dragon which stood before the woman sages which have just been adduced who was about to bring forth, that he thence. This was effected by thi;, might devour her child, and pursued her that the church did not acknowledI; into the wilderness, and there cast out the Unity of God in Trinity, and h s from his mouth water like a flood, that Trinity in Unity, in one person, but in he might drown her, xii.; and also by three; and thence founded the church the beasts of the dragon, one from the in the mind, upon the idea of three sea and the other from the earth, xiii.; Gods, and in the mouth, upon the conalso by the three spirits like frogs, which fession of one God; for thus they sepcamne out of the mouth of the dragon, arated themselves from the Lord, and out of the mouth of the beast, and out at length so far, that they had no idea of the mouth of the false prophet, xvi. of the divinity in his human nature re13; and moreover by this, that, after maining, when yet He is God the Fathe seven angels poured out the vials ther Himself in the Human; whereof the anger of God, in which were fore, also, HIe is called the Father of the seven last plagues, into the earth, eternity, Isaiah ix. 5; and he says to into the sea, into the fountains and riv- Philip, He who seeth Me, seeth the Faers, into the sun, into the throne of the ther, John xiv. 7, 9. beast, into the Euphrates, and at length 181. But it is asked, Whence is the into the air, there was a great earth- vein itself of the fountain, from wvhich quake, such as had not been since men such abomination of desolation, as is were made, xvi. An earthquake sig- described in Daniel, ix. 27, and such nifies an inversion of the church, affliction as never was nor ever will be, which is effected by falses and falsifi- Matt. xxiv. 21, has flowed? The ancatiol3s of the truth, which likewise is swer is, From the faith which universalsignified by the great affliction such as ly prevails in the Christian world, and was not since the beginning of the from its influx, operation, and imputaworld, Matr. xxiv. 21. Similar things tion, according to traditions. It is are meant by these words: The angnel wonderful that the doctrine of justifit/ruast in the sickle, and harvested the cation by that faith alone, although it vine of the earth, and cast it into the is not faith, but a chimera, should gain great wine-press of the anger of God; every point in Christian churches, thal and the wine-press was trodden, and is, that it should reign there amongst blood came out even to the horses' bri- the clergy, almost as the only essential dies, for a thousand six hundred fur- of theology. It is that which all young longs, xiv. 19, 20; blood signifies truth students in theology eagerly learn, inl 152 Concerntng the Divine Trinity. tibe and suck ill at the universities; into the world and performed redempand which, afterwards, as if inspired tion, no flesh could have been saved? with heavenly wisdom, they teach in By performing redemption is meant, to the churches, and publish in books; by establish a new heaven and a new which also they seek and obtain the church. That the Lord is to come name of superior erudition, fame and again into the world, He foretold in the glory; for which also degrees, diplomas evangelists, Matt. xxiv. 30, 31; Mark and revwards are conferred: and these xiii. 26; Luke xii. 40; xxi. 27; and things are done, although by that faith in the Revelation, particularly in the alone, the sun is now darkened, the last chapter. That he is also at this moon is deprived of her light, the stars day performing a redemption, by esof the heavens are fallen, and the vir- tablishing a new heaven and instituttues of the heavens are shaken, accord- ing a new church, in order that man ing to the words of the prediction by may be saved, was shown above, in the the Lord in Matt. xxiv. 29. That the lemma concerning redemption. The doctrine of that faith has at this day great arcanum,that unless a new church blinded the minds of men to such a be instituted by the Lord, no flesh can degree that they will not, and thence, be saved, is this, that, as long as the as it were, they cannot, see any divine dragon with his crew continues in the truth interiorly in the light of the world of spirits, into which he was cast, sun, nor in the light of the moon, so long there cannot any divine truth but only exteriorly, upon some rough united to divine good, pass through to surface, in the light of a fire by night, the men of the earth, without being has been proved to me: wherefore I perverted and falsified, or destroyed can say with confidence, that if divine It is that which is meant by this pastruths concerning the genuine conjunc- sage in the Revelation: The dragon tion of charity and faith, concerning was cast out into the earth, and his an. heaven and hell, concerning the Lord, gels were cast out with himn. TVo to the concerning the life after death, and inhabitants of the earth and the sea, concerning eternal felicity, written in because the devil has coime down to them, letters of silver, should be sent down having great anger, xii. 9, 12, 13. But from heaven, they would not be esteem- after the dragon was cast into hell, xx. ed worth reading by the justifiers and 10, then John saw the new heaven and sanctifiers by faith alone; but, on the the new earth, and he saw the New ether hand, if a treatise concerning jus- Jerusalem coming down from God out Iification by faith alone, should be sent of heaven, xxi. 1, 2. By the dragon, flrom hell, this they would take up, kiss, are meant those who are in the faith and carry home in their bosom. of the present church. 182. VIII. ALSO THIS, THAT UN- I have several times conversed, in the LLSS A NEW HEAVEN AND A NEW spiritual world, with the justifiers of CHURCH BE ESTABLISHED BY THE men by faith alone, and have said that LoRD, NO FLESH WOULD BE SAVED. their doctrine is erroneous, and also abIt is read in Matthew, Then there surd, and that it induces carelessness, wivll be great affliction, such as has not blindness, sleep, and night, in spiritual been from the beginning of the world things, and thence the death of the until now, nor ever will be: yea, unless soul, and exhorted them to desist from those days should be shortened, noflesh it. But I have received for answer, would be saved, xxiv. 21, 22. That "Why desist? Does not the excellence chapter treats concerning the consum- of the erudition of the clergy above mation of the age by which is meant that of the laity, depend on that alone?" the end of the present church: where- But I replied, that thus they do not refore by shortening those days, is meant gard the salvation of souls as any end, to put an end to that church, and to in- but the excellence of their own fame; stizute a new one. Who does not and that, because they have applied know, that, unless the Lord had come the truths of the Word to their false C(oncernmig the Divine Trinity. 15l principles, and thus have adulterated high, and the Son at his right hand, them, they are angels of the abyss, and the Holy Ghost before them, listen. called Abaddons and Apollyons, Rev. ing, and forthwith running over all the ix I1; by which are signified the de- world; and, according to their decision, stroyers of the church, by the total fal- He dispenses the gifts of justification sification of the Word. But they re- and inscribes them, and makes them, plied, "What of that? By our knowl- from sons of wrath, sons of grace, and edge of the mysteries of that faith, we from condemned, elect. I appeal to are oracles, and from it, as from the the learned of the clergy, and to the mnost sacred part ot a temple, we give learned of the laity, whether they enresponses; wherefore we are not Apol- tertain any other than this ideal view lyons, but APOLL,,S." Being indig- in their minds; for that flows in of its nant at this, I said, "If you are Apol- own accord from the doctrine itself;,os, you are also LE'TIATHANS; the first see the RELATION above, n. 16. There of you crooked Leviathans, and the also flows in a curiosity of conjectursecond in rank, oblong Leviathans, ing what they conversed about among which God will visit with his hard and themselves, before the world was creatgreat sword," Isaiah xxvii. 1. But they ed; whether about the world which laughed at these words. was to be created, or whether also about 183. IX. THAT FROXM A TRINITY those who were to be predestinated and OF PERSONS, EACH OF WHO1M SINGLY justified, according to the SupralapsariIS GOD, ACCORDING TO THE ATHANA- ans, or whether also about redemption; SIAN CREED, MANY ABSURD AND HET-'and likewise what they conversed about EROGENEOUS IDEAS CONCERNING GOD since the world was created; the Father.HAVE EXISTED, WHICH ARE FANTA- from the authority and power of imputS I.S AND ABORTIONS. ing,the Son friom the power ofmediating, From the doctrine of three divine and that imputation, which is election, persons from eternity, which, in itself, is from the mercy of the Son intercedis the head of all the doctrinals in ing for all, and particularly for some, Christian churches, have arisen many and that for them the Father has favor, unbecoming ideas concerning God, un- being moved from love towards the Son, worthy of the Christian world, which and from the misery seen in Him upon yet ought to be, and might be, a lumi- the wood of the cross. But who cani.ary to all the people and nations in not see that such things are deliriums the four parts of the earth, concerning of the mind concerning God? And G;od and his Unity. All who live out yet they are, in Christian churches, the of the Christian ciiurch, as well Ma- holy things which are to be kissed with hometans as Jews, and, besides these, the mouth, but are not to be viewed the Gentiles of ever,' worship, are averse with the eye of the mind, because they to Christianity. solely on account of the are things above reason, which, if they faith of three Gods there. The propa- are elevated from the memory into the gators of it know this, and therefore understanding, make a man insane. they are very cautious not to teach But still this does not remove the idea openly a Trinity of persons such as it of three Gods, but induces a stupid is in the Nicene and Athanasian creeds, faith, from which man thinks concernsince, in that case, they would forsake ing God as if lie were asleep in a dream, and ridicule them. The absurd, ludi- walking in the darkness of night, or crous and frivolous ideas, which have like one blind from his birth in the arisen fromn the doctrine of three divine light of day. persons from eternity, and which arise 184. That a Trinity of Gods is fixed with every one, who remains in the be- in the minds of Christians, although lief of the words of that doctrine, and, for shame they deny it, is very evident froin the eyes and ears, rise up into fiom the ingenuity of many in demonthe sight of the thought, are these; That strating that three are one, and oiie god the Father sits above the head on three, by various things in geometry, 20i 154 Concerning the Divine Trinty. stereometry, arithmetic, and natural was led in the spirit to the north, even philosophy, and likewise by the folding to a region where all the land appearof pieces of cloth and paper; thus they ed covered with snow, and all the waplay tricks among themselves, with ter congealed with ice. It was the the divine Trinity, like jugglers. Their day of the Sabbath; and I saw men, juggling concerning it may be com- that is, spirits, of a similar stature with pared to the sight of the eye of per- men of the world; but, on account of sons in a fever, who see one object, the cold, they were clad, as to the head, whether it be a man, or a table, or a with the skin of a lion, whose mouth candle, as three, or three as one. It had been applied to their mouth; but may also be compared with the mock- as to the body, before and behind, a.s ery of those who turn soft wax between far as above the loins, they were covtheir fingers, and mould it into various ered with the skins of leopards; and forms, now into a triangular form, that as to the feet, with the skinsof bears. they may show the Trinity; now into And also I saw many riding in charia spherical form, that they may show ots, and some in chariots carved in the the Unity; saying, " Is it not still one shape of a dragon, whose horns were and the same substance?" when yet the extended forwards. Those chariots Divine Trinity is like a pearl of the were drawn by little horses whose tails greatest value; but, when divided into had been cut off; they were running persons, it is like a pearl divided into like terrible wild beasts, and the dri'three parts, whence it entirely loses its er, holding the reins in his hands, was value. continually impelling and urging them on their course. I saw, at length, that 185. To the above will be added the multitudes were flocking to a ternthese RELATIONS. FIRST. In the spir- ple, which, because it was covered with itual world, there are climates and snow, had not been seen. But the zones, as well as in the natural world; keepers of the temple were loosening there is not any thing given in the lat- the snow, and, by digging, were preter which is not also in the former; paring an entrance for the worshippers but they differ in origin. In the natu- who had arrived; and they descended, ral world, the varieties of climates are and entered. It was given me also according to the distances of the sun to see the temple within. It was illufrom the equator; in the spiritual minated with lamps and candles in world, they are according to the dis- abundance; the altar there was of tances of the affections of the will, and hewn stone, behind which there was thence of the thoughts of the under- hanging a tablet, on which it was writstanding, from true love and true faith; ten, THE DIVINE TRINITY, FATHER, all the things there are correspondences SON AND HotY GHOST, WHO ESSENof these. In the frigid zones, in the TIALLY ARE ONE GOD, 13UT PERSONALspiritual world, there appear similar LY THREE. At length the priest, standthings as in the frigid zones in the nat- ing at the altar, after he had kneeled ural world; the lands there appear thrice at the tablet of the altar, with a bound up with ice, and likewise the book in his hand, ascended the pulpit, waters, and also snow upon them. and began a sermon by speaking of Those come thither and dwell there, the Trinity, and exclaimed, "Oh, how who, in the world, lulled their under- great a mystery! that God in the Highstandings to sleep by indolence in est begat a Son from eternity, and by thinking about spiritual things, and Him brought forth the Holy Ghost, who are thence, at the same time, in- which three joined themselves together dolent about doing any uses: they are by essence, but separated themselves called boreal spirits. Once 1 was by properties, which are imputation, seized with a desire of seeing some redemption, and operation! but if we country in the frigid zone where those look into these things by reason, its boreal spirits were; and therefore I sight is blinded, and a spot is made Concerning the Divine Trznity. 155 before it, as before the eye of him who and apply himself to receive them fixes his gaze upon the naked sun. wherefore I say of myself, that man ot Wherefore, my hearers, as to this, let himself cannot think concerning those us keep the understanding under obe- things from reason, and speak from dience to faith." After this, he ex- thought, otherwise than like a parrot, claimed again, "Oh, how great a myste- a magpie or a raven; so that man, in ry is our holy faith! which is this; that spiritual things, is truly an ass, and a God the Father imputes the righteous- man only in natural things. But, my ness of mne Son, and sends the Holy friends, lest this should trouble your Ghost, who, by that imputed righteous- reason, let us in this, as in the rest, ness, operates the pledges of justifica- keep the understanding under obedition, which, in the sum, are the remis- ence to faith; fbr our theology is an sion of sins, renovation, regeneration abyss without a bottom, into which if and salvation; concerning whose in- you let your understanding look, you flux or act, man knows no more than will be drowned and lost, as by shipthe pillar of salt into which Lot's wife wreck. But still hear: we are, neverwas turned, and concerning whose in- theless. in the very light of the gospel, dwelling, or state, he knows no more which shines high above our heads; than a fish in the sea. But, my friends, but, alas! the hair of our heads and there is hid in it a treasure, so entirely the bones of our skulls prohibit and covered and concealed, that not a grain prevent it from penetrating into the in of it appears. Wherefore, as to that ner chamber of our understanding.' also, let us keep the understanding un- Having said this, he descended; an(d der obedience to faith." After some after he had offered a prayer at the a] sighs, he exclaimed again, saying, " Oh, tar, and the service was ended, I went how great a mystery is election I He up to some wvho were talking together, is elected, to whom God imputes that where also was the priest in the midst faith, which, according to a fiee pur- of a circle; to whom those standing pose, and of pure grace, He infuses in- about him said, " We give you immorto whomsoever He will, and when He tal thanks for a sermon so magnificent will; and man is like a stock when it and full of wisdom." But then I said is being infused, but he becomes like a to them, "Did you understand any tree when it is infused; but the fruits, thing?" And they replied, " We rewhich are good works, hang, indeed, ceived all with full ears; but why do frotm that tree, which, in a representa- you ask whether we understood it? Is tive sense, is our faith, but still they do not the understanding amazed in such not cohere; wherefore the value of things'!" And the priest added this that tree is not fromn the fruit. But, to what was said: "Because you have because this sounds like heterodoxy, heard, and have not understood, you and yet is a mystical truth, let us, my are blessed, since thence is your salvabrethren, keep the understanding un- tion." Afterwards I spoke with the der obedience to this faith." And priest, and asked him if he had a hen, aftel a pause, standing as if he degree; and he replied, "I am a woul yet extract something more from master of arts." And then I said, the memory, he continued, saying, " Master, I have heard you preaching "From the store of mysteries I will mysteries: if you know them, and not produce yet one more, which is, that any thing which they contain, you man, in spiritual things, has not a grain know nothing; for they are just like of firee will; for the primates and regu- caskets locked up with a triple lock lar priests of our order, in their theo- which unless you open and look in, logical canons, say that man, in those (which must be done by the underthings which are of faith and salvation, standing,) you know not whether the which are properly called spiritual, things therein are precious, or whethet C,annot will, think or understand any they are worthless, or whether they thing, and cannot even accommodate are noxious; they may be the eggs of t156 Goncerning the Divine Triztty. an asp, or the web of a spider, accord- in the same region, are political things ing to the description in Isaiah lix. 5." and under these, moral; since with As I spoke these words, the priest looked such persons the two higher regions at me with a crabbed aspect, and the are not opened on the right side, whereworshippers departed, and mounted fore they have no interior reason of their chariots, intoxicated with para- judgment, nor affection of justice, but doxes, infatuated with empty words, and only a sort of ingenuity, from which enveloped with darkness in all the things they can speak upon every subject, as of faith, and the means of salvation. if from intelligence, and confirm wvhat186. SECOND RELATION. I was ever occurs, as if from reason; but the once engaged in thinking in what re- objects of reason which they principal gion of the mind theological things re- ly love are falses, because these coside with man, which, because they here with the fallacies of the senses. are spiritual and celestial, I at first Thel-ce it is, that there are so nmany in supposed would reside in the highest the woild who do not see the truths of region; for the human mind is distin- doctrine froom the Word, more than guished into three regions, as a house those who are born blind; and when is into three stories, and likewise as they hear them, they press together the habitations of the angels are into their nostrils, lest their odor should ofthree heavens. And then an angel fend them, and excite nausea; but stood before me, and said, "Theologi- they open all their senses to falses, and cal things, with those who love truth draw them in, as a whale does water." because it is truth, rise up even into 187. THIRD RELATION. Once, when the highest region, because there is I was meditating about the dragon, the their heaven, and they are in the light beast and the false prophet, which are in which the angels are; but moral mentioned in the Revelation, an anthings, theoretically contemplated and gelic spirit appeared to me, and asked, perceived, place themselves under "What are you meditating about?" those in the second region, because And I said, " About the false prophet." they communicate with spiritualthings; Then he said, " I will lead you to the and political things under these in the place where they are, who are meant first region; but scientifics, which are by the false prophet; and he said that manifold, and may be referred to gen- they are the same that, in the 13th eral and particular classes, make the chapter of the Revelation, are meant door to those higher things. Those by the beast from the earth, which had with whom spiritual, moral, political two horns like a lamb, and spoke like and scientific things are thus subordi- a dragon. I followed him, and lo, I uated, think what they think, and do saw a crowd, in the midst of which what they do, from justice and judg- were the leaders of the church, who ment; the reason is, because the light taught that nothing saves man, but faith of truth, which also is the light of in the merit of Christ; and that works heaven, from the highest region, illu- are good, but not for salvation; and minates the things which are below, as that still they should be taught from the light of the sun, passing through the Word, that the laity, especially the the ethers and air, progressively, illu- simple, may be kept more strictly in minates the eyes of men, beasts and the bonds of obedience to the magisfishes. But theological things are not trates, and may be led, as from reliso with those who do not love truth gion, thus more interiorly, to exercise because it is truth, but only for the moral charity. And then one of sake of the glory of their own fame. them, seeing me, said, "Do you wish Theological things with these, reside to see our temple, in which there is an in the lowest region, where scientifics image representative of our'aith?' I are,withwhich, in somecases, theymin- went and saw it; and lo, it was a gle themselves, and, in some cases, they magnificent edifice, and in the midst c,annot mingle themselves. Under these, of it there was the image of a woman Concerning the Divine Trinity. 157 clothed in a scarlet garment, holding heaven, it becomes:nore and more in her right hand a golden coin, and magnificent." And it was given them in her left a chain of pearls; but both to open the heaven in which were the the image and the temple were induced spiritual angels, who are in wisdom by fantasy; for by fantasies infer- and then, from the light thence flowing nal spirits can represent magnificent in, that tabernacle appeared like a things, by closing the interiors of the temple, similar to that at Jerusalem; mind, and opening only its exteriors. and, on looking into it, I saw the stone But when I perceived that it was such of the foundation, under which the a trick, I prayed to the Lord, and sud- Word was deposited, set around with denly the interiors of my mind were precious stones, from which bright rays opened; and then I saw, instead of the like lightning, shone upon the walls magnificent temple, a house full of upon which were the forms of cherubs, chinks, from the top to the bottom, in and beautifully variegated them, with which nothing cohered; and I saw in colors. When I was admiring these that house, instead of the woman, a things, the angels said, " You will see pendent image, the head of which was something still more wonderful." Then like a dragon, the body like a leopard, it was given them to open the third the feet like those of a bear, and the heaven, in which were the celestial anmouth like that of a lion; thus in eve- gels, who are in love; and then, fiom ry respect as the beast from the sea is the flammeous light thence flowing in, described, Rev. xiii. 2; and in place the whole of that temple vanished, an I of a floor, there was a quagmire, in instead of it the Lord alone was seei,, which was a multitude of frogs; and it standing upon the foundation stone,, was told me that under the quagmire which was the Word, in the same forln there was a large hewn stone, under in which he appeared to John, Rev. i. which lay the Word, entirely conceal- But because a holy reverence then filled. On seeing these things, I said to ed the interiors of the angels' min&ds, the juggler, "Is this your temple?" from which they had an inclination to And he said that it was. But then fall prostrate on their faces, the way of suddenly his interior sight also was light from the third heaven was closopened, from which he saw the same ed by the Lord, and a way of light things that I did; on seeing which, fiom the second heaven was opened; he exclaimed, with a loud voice, whence returned the former appear" What is this'! and whence is this?" ance of the temple, and also of the And I said, " It is from the light of tabernacle, but this in the midst of the heaven, which discovers the quality of temple. Hereby was illustrated what every form, and thus the quality of is meant in the Revelation, xxi, by this your faith separate from spiritual char- passage: The tabernacle of God is ity." And immediately an east wind with men, an(d He will dwell with them, blew, and carried away the temple, ver. 3: and also by this: I saw no with the image, and also dried up the temple in the New Jerusalem, because quagmire, and thus exposed the stone the Lord God Omnipotent is the tcnlunler which lay the Word. And af- ple of it, and the Lamb, ver. 22. ter this, a warmthb, like that of spring, 188. FOURTH RELATION. Since it breathed from heaven; and lo, then in has been given me by the Lord to see the same p'ace, there was seen a taber- the wonderful things which are in the nacle, as to the external form simple; heavens and under the heavens, I and( the angels who were with me said, ought to relate, according to commarnd, "Behold the tabernacle of Abraham, what has been seen. There was seen such as it was when the three angels a magnificent palace, and in the in. came to him, and told concerning most part of it a temple; in the midst Isaac, who was about to be born. This of this, there was a table of gold, upon appears to the eyes simple, but still, which was the Word, at which stood according to the influx of light from two angels. About the table there were I 58 Concerning the Di vine Trinity. three rom s of seats; the seats of the not to take M1ary for thy wife, FOR first row were covered with silk drapery THAT WHICH IS BORN IN HER IS OF TIlE of a purple color, the seats of the sec- HOLY SPIRIT. And JOSEPH ANEW ond row with silk drapery of a blue HER NOT until she had brought forth color, and the seats of the third row her first-born son., and she called his with white drapery. Under the roof, name Jesus, i. 20, 25. And besides high above the table, there appeared a these passages, he read many more curtain spread out, glittering with pre- from the evangelists; as Matt. iii. 17, cious stones, from the splendor of xvii. 5; John i. 18S, iii. 16, xx. 31; and which shone forth, as it were, a rainbow, many other places, where the Lord, as when the sky is becoming serene after to the Human, is called THE SON OF a shower. Suddenly then were seen GOD, and where He, from his Human, clergymen sittingr upon all the seats, calls Jehovah His FATHER; as also all clothed in the garments of the sa- from the prophets, where it is foretold cerdotal ministry. On one side there that Jehovah Himself was about to was a vestry, where stood an angel, come into the world; among which who was the keeper, and in it lay also these two in Isaiah, It shallbesaia splendid garments, in beautiful order. in that day, Lo, THIS IS OUR GOD, It was A COUNCIL CONVENED BY THE whom we have expected to deliver uzs; LORD; and I heard a voice from heav- this is JEIIOVAH, WHOM WE HAVE EXen, saying, " DELIBERATE." But they PECTED; let us be glad and rejoice in said,' On what?" It was said, "Con- his salvation, xxv. 9. The voice of cerning TH1E LORD THE SAVIOR, and one crying in the wilderness, Prepare a concerning THE HOLY SPIRIT." But way for JEHOVAH, make smooth in the when they began to think concerning desert a path for OUR GOD; for the them, they were not in illustration; GLORY OF JEHOVAH shall be revealed; wherefore they made supplication, and and all. jesh shall see together. Behold, then light flowed down out of heaven, the LORD JEHOVAH WILL COME IN THE and illuminated first the hinder parts MIGHTY ONE; He will feed his flock of their heads, and afterwards their like a shlephcrd, xl. 3, 5, 10, 11. And temples, and at last their faces; and the angel said, " Since Jehovah Hinmthen they began to deliberate, and, as self came into the world, and assumed it was commanded, FIRST CONCERN- the Human, therefore, in the prophets, ING THE LORD THE SAVIOR. The first He is called the SAvIoR and the REthling proposed and canvassed was, DEEMER." And then he read to them " WHIo ASSUMED THE HUMAN IN THE the following passages: God is in thee VIRGIN MARY?" And an angel, stand- only, and there is no God besides; truing at the table, on which wvas the ly thou art a GOD concealed, O GOD Word, read to them these words from OF ISRAEL THE SAVIOR, Isaiah xlv. 14, Iluke: Behold, thou shalt conceive in 15. Am not 1 JEHOVAH? and there the womb, and shalt bring forth a son, is no God else beside /lie; A JUST GOD and shalt call his name Jesus; He shall AND A SAVIOR, THERE IS NOT BESIDE be great, and shall be called THE SoN MIE, xlv. 21, 22. I AMI JEHOVAH, AND OF THE MOST HIGH. And liary said BESIDE AIE THERE IS NO SAVIOR, xliii. to the angel, How shall this be done, 11. I JEHOVAH am.thy God, and thou since I know not a man? And the an- shalt acknowledge no God beside Jae, tel, nanswering, said, THE HOLY SPIR- AND THERE IS NO SAVIOR BESIDE ME, IT SHIALL COME UPON THEE, AND THE Hosea xiii. 4. That all flesh may VIRTUE OF THE MOST HIGH SHALL know that I JEHOVAH AM THIY SAVIOR OVERSHADOW THEE; wherefore THE AND THY REDEEMER, Isaiah xlix. 26; HOLY THING that is born of thee shall lx. 16. As for oUTR REDEEMER, JEbe called THE SON OF GOD, i. 31, 32, HOVAH OF HIOSrS IS HIS NAME, xlvii. 4. 34 35. Then also he read these in THEIR REDEE-MER IS MIGHTY; JEHOMatthew: The angel said to Joseph in VAH OF HOSTS IS HIS NAME, Jerem. 1 a dream, Joseph, son of David, fear 24. Thzus said Jehovah the King of Conccrning the Divine Trinity. Ib? Israel, and ius REDEEMER, JEHOVAH Then one of those who sat upon the OF HOSTS, Iam the First and the Last, seats of the third row, read from the and besides Jle there is no God, Isaiah confession of faith, which is called the xliv. 6. Jehovah, my Rock and MY Athanasian Creed, these words: "AlREDEEMER, Psalm xix. 15. Thus said though our Lord Jesus Christ, the Son JEHOVAH THY REDEEMER, the Holy of God, is both God and lran, sttl; One of Israel, I JEHOVAH AMI THY GOD, there are not two, but there is one Isaiah xlviii. 17; xliii. 14; xlix. 7; liv. Christ; yea, lie is altogether one; Ile S. Thou JEHOVAH art our Father, is one person, since, as the soul and OUR REDE;EMER fromn an age is thy body make one man, so God and ilian name, lxiii. 16. Thus said JEHOVAH is one Christ." The reader said, that THY REDEEMER, I am JEHOVAH, doing that creed where those words are, is all things, even alone, by Jlyself, xliv. received in the whole Christian world, 24. JEHOVAH OF HOSTS is his name, even by the Roman Catholics. And and THY RED1EEMER, the Holy One of' they said, " What need is there of more Israel, THE GOD OF THE WHOLE EARTH proofs that God the Father and He HE SHALL BE CALLED, liv. 5. Behold are one, as the soul and body are one." the clays will come when I shall raise And they said, " Because it is so, we unto David a righteous Branch, who see that the Human of the Lord is Dishall reign a King; and this is his vine, because it is the Human of Jehoname, JEHOVAII OUR RIGHTEOUSNESS, vah; and also that the Lord, as to the Jerern. xxiii. 5, 6; xxxiii. 15, 16. In Divine Human, should be approached, that day, JEHOVAII shall befor a King and that thus, and not otherwise, the over all the earth; IN THAT DAY, JEHO- Divine may be approached, which is VAdT SHALL BE ONE, AND HIS NAME ONE,' called the Father." This, their conZech. xiv. 9. Those who sat on the clusion, the angel confirmed by many seats, being confirmed by these and things from the Word, amongst which the former passages, unanimously said, were these: A Child is born to us, a that Jehovah Himself assumed the Hu- Son is given to us, whose name is Wonman in order to redeem and save men. derful, Counsellor, GOD, Hero, THE But then a voice was heard from the FATHER OF ETERNITY, the Prince of Roman Catholics, who had hid them- Peace, Isaiah ix. 6. Abraham doth selves behind the altar, saying, " How not know us, and Israel doth not accart Jehovah God become Man? Is knowledge us; Thou, JEHOVAH, ART he not the Creator of the universe?" OUR FATHER, OUR REDEEMER; FROM Ard one of those who sat upon the AN AGE IS THY NAME, lxiii. 16: and seats of the second row, turned him- in John; Jesus said, He who believetri self about, and said, " Who then?" in 3Me, believeth in Him who sent l7ie; And he behind the altar, standing and he who seeth MIe, SEETH HIn wHO close to the altar, replied, "THE SON SENT ME, xii. 44, 45. Philip said to FROMI ETEIP'-\ITY." But he was an- Jesus, Show us the Father. Jesus saith swered, ".; not the Son from eternity, to him, HE WHO SEETH ME, SEETH according'o your confession, also the THIE FATHER; how then sayest thou, Creator,' the universe? And what is Show us the Father? Believest thou a Son and a God born from eternity? not that I AM IN THE FATHER, AND And how can the Divine Essence, THE FATHER IN ME. Believe lfe, which is one and indivisible, be sepa- THAT I AM IN THE FATHER, AND THE rated, and one part of it descend, and FATRER IN ME, xiv. 8, 9. Jesus said, not the whole together?" THE SEC- I AND TIlE FATHER ARE ONE, X. 30; OND TRIING CANVASSED CONCERNING and also, All things that the Father'rIlE LORDI) WAS, Whether, according hath are mine, and all mine are the to this, the Father and He are not one, Father's, xvi. 15; xvii. 10. Lastly, Jeas the soul and body are one. They sus said, I am the Way, the Truth said that "This is a consequence, be- and the Life; no one cnimeth to the ca ise the soul is from the Father." Father but by Me. xiv. 6. To this the 160 Conceruingw the.Divine Trinity. reader added, that the same things seats of the second row, turned himself that are here said by the Lord, con- about, and said, "You say that the cerning Himself and his Father, may Holy Spirit is a person by himself, and also be said by man, concerning him- a God by himself; but what is a per self and his soul. Having heard these son going fobrth and proceeding from a'things, they all said, with one mouth person, but operation going forth and and heart, that "The Human of the proceeding? One person cannot go Lord is Divine, and that this is to be forth and proceed from another, bul approached, in order that the Father operation can. Or what is a God gomay be approached; since Jehovah ing forth and proceeding from God, God, by it, sent Himself into the world, but the Divine going forth and proand made Himself visible to the eyes ceeding? One God cannot go forth of men, and thus accessible. In like and proceed from another, but the Dimanner, He made Himself visible, and vine can from one God." On hearing thus accessible, in a human form, to these words, those who sat upon the the ancients, but then by an angel; seats unanimously concluded, that but because this form was representa- " The Holy Spirit is not a person by tive of the Lord who was about to itself, thus neither a God by itself; come, therefore all things of the church but that it is the Holy Divine, going with the ancients were representative." forth and proceeding from the one ormAfter this followed a deliberation nipresent God, who is the Lord." To concerning the IIoly Spirit; and in this the angels, standing at the golden the first place was disclosed the idea table upon which was the Word, said, of most persons concerning God the "WTELL. It is not read any where in Father, the Son and the Holy Spirit; the Old Testament, that the prophe!ts which was, that God the Father sits spoke the Word from the Holy Spirit, on high, and the Son at his right hand, but from Jehovah; and wherever, in and that they send forth from them the the New Testament, the Holy Spirit is Holy Spirit to enlighten, teach, justify mentioned, we are to understand the and sanctify men. But then a voice proceeding Divine, which is the Divine was heard from heaven, saying, "We which enlightens, teaches, enlivens, recannot endure that idea of thought. forms and regenerates." After this, Who does not know, that Jehovah God there followed another question conis omnipresent? Whoever knows and cerning the Holy Spirit, which was, acknowledges this, will also acknowl- From whom the Divine, which is meant edge, that He Himself enlightens, by the Holy Spirit, proceeds; whether teaches, justifies and saves, and that from the Father or from the Lord. there is not a mediating God distinct And when they were canvassing this, from FHim, still less from twro, as one there shone upon them a light from person from another; wherefore let heaven, from which they saw that the the former idea, which is vain, be re- Holy Divine, which is meant by the moved, and let this, which is just, be Holy Spirit, does not proceed out of received, and then you will see this the Father through the Lord, but out clearly." But then a voice was heard of the Lord from the Father; cornparfrom the Roman Catholics, who stood atively, as with man; his activity does close to the altar of the temple, saying, not proceed from the soul through the " What then is the Holy Spirit, which body, but out of the body from the is mentioned in the Word in the soul. This the angel standing at the evangelists, and in Paul, by which so table confirmed by these things from many learned men amongst the clergy, the Word': Ite whom7 the Father hath and especially of our church, say that sent, speaketh the words of God: He they are led? Who, at this day, in hath given Him the Spirit not by the Christian world, denies the Holy measure. The Father loveth the Son, Spirit and his operations?" At these and hath given all things into his hand, words, one of those who sat upon the John iii. 34, 35. A Rod shall go ount ConcernIng the Divine Trindty. 16, from the Trunk of Jesse, the spirit of out of the world, Ite said, Lo, I am Jehovah shall rest upon Him, the spirit with you all the days, even to the conof iwisdom and intelligence, the spirit summation of the age, Matt. xxviii. 20. of counsel and virtue, Isaiah xi. 1. Having read these words to them, the That the spirit of Jehovah was given angel said, "From these and many upon Him, and that it was in Him, other passages from the Word, it is xlii. 1; lix. 19,20; lxi. 1; Luke iv. 18. manifest, that the Divine, which is ITtLen the Holy Spirit shall have come, called the HIoly Spirit, proceeds out of WVICH I SHALL SEND TO YOU FrOM the Lord, from the Father." To this THE FATIIER, John xv. 26. He shall those who sat upon the seats said, glor fy Jlie, BECAUSE HE SHALL RE- "THIS IS DIVINE TRUTH." CEIVE OF MINE, AND ANNOUNCE UNTO At last, this decree was made; that, YOU: ALL THINGS WHATSOEVER THE "From what has been deliberated in FATHER HATH ARE MINE; ON ACCOUNT this council, we have clearly seen, and OF THIS I SAID, THAT HE SHALL RE- thence acknowledge as holy truth, that CEIVE OF MINE, AND ANNOUNCE UN- in the Lord God, the Savior Jesus TO YOU, xvi. 14, 15. If Igo away, I Christ, there is a Divine Trinity, which WILL SEND TIIE PARACLETE UNTO YOU, is, the Divine from which are all things, xvi. 7. That the Paraclete is THE which is called the Father; the Divin, HOLY SPIRIT, xiv. 26. THE HOLY Human, which is called the Son; and SPIRIT WAS NOT YET, BECAUSE JESUS the proceeding Divine, which is called WAS NOT YET GLORIFIED, vii. 39. But the Holy Spirit;" exclaiming together, after the glorification, JESUS BREATHED that " IN JESUS CHRIIST DWVELLETH AI.', INTO, AND SAID TO THE DISCIPLES, RE- THE FULLNESS OF THIE GODHEAD POD1CEIVE THE HOLY SPIRIT, xx. 22. And LY," Coloss. ii. 9. Thus there is on i in the Revelation, Who shall not glo- God in the church. rify thy name, 0 Lord? because THOU After these things were concluded ALONE ART HOLY, XV. 4. Since the in that magnificent council, they rose divine operation of the Lord, from his up, and the angel who was keeper of divine omnipresence, is meant by the the vestry came out of it, and brought Holy Spirit, therefore, when He spoke to each of those who sat upon the seats to the disciples concerning the Holy splendid garments, interwoven here Spirit, which He was about to send and there with threads of gold, and from the Father, Ile also said, I will he said, "Receive THE WEDDING GARnot leave you orphans; I GO AWAY, AND MENTS." And they were conducted, COME UNTO YOTU; and in that day ye in glory, into the new Christian heavwill know that I AM IN MY FATHER, en, with which the church of the Lord AND YE IN ME, AND I IN YOU, xiv. 18, upon earth, which is the New Jerusa20, 28. And just before He departed lem, will be conjoined. 21 162 Concernzing the Sacred Scrivture, CHAPTER IV. CONCERNING TIIE SACRED SCRIPTURE, OR THE WORD OF THE LORD. 189. I. THAT THE SACRED SCrIP- unto you are spirit and are life, John TUvE, OR THE WORD, IS THE DIVINE vi. 63. Jesus said to the woman at.1a.'TRUTH ITSELF. cob's well, If thou knewest the gift It is in the mouth of all, that the of God, and who it is that saith to thtee, Word is from God, divinely inspired, C;ve Me to drink, thou wouldst ask of and thence holy; but still it has been Him, and le would give to thee liviir, hitherto unknown where in it the Di- water. He who drinketh of the water vine is; ~ for the Word, in the letter, that Ishallgive him, shall never thirst; appears as a common writing, in a for- but the water which I will give him eign style, not sublime nor elegant, as shall become in him afountain of water, are the writings of the world to ap- springing zup into eternal life, John iv. pearance. Hence it is, that he who 6, 10, 11. By the fountain of Jacob, worships nature instead of God, or who is signified the Word, as also Deut. worships it in preference to God, and xxxiii. 28; wherefore also the Lord, thence thinks from himself and his because He is the Word, sat there, and propjrium, and not out of heaven from spoke with the woman; and by living the Lord, may easily fall into error con- water, is signified the truth of the cerning the Word, and into contempt Word. Jesus said, If any one thirst, of it, and may say with himself, when let him come to Mi:e and drink. Who-. he reads it, " What is this? What is soever believeth in Aile, as the Scripture that? Is this Divine? Can God, who saith, out of his belly shall flow rivers hasinfinite wisdom, speak so? Where of living water, John vii. 37, 38. Pcanld whence is its holiness, unless from ter said to Jesus, Thou hast the words. Su:perstition, and thence persuasion?" of eternal life, John vi. 63. Jesus said, 190. But he who thinks so does not hIeaven and earth shallpass away, but ~i6nsider, that the Lord Jehovah, who my words shall not pass away, Mark.:: God of heaven and earth, spoke the xiii. 31. That the words of the Lord' Word by Moses and the prophets, and are truth and life, is, because He himthat thence it cannot be any thing else self is the Truth and the Life, as lIe than Divine Truth; for that which the teaches in John; I am the ltVay, the Lord Jehovah himself speaks is that; Truth, and the Life, xiv. 6. And in neither does he consider, that the the same; In the beginning was the Lord the Savior, who is the same with WTord, and the Word was with God, Jehovah, spoke the Word in the evan- and the Word was God; in Him was gelists, many things from his own life, and the life was the light of men, mouth, and the rest frcm the Spirit of John i. 1, 2, 3. By the Word, is meant his mouth, which is the Holy Spirit, the Lord as to Divine Truth, in whom by his twelve apostles. Thence it is, alone there is life and there is light. as He himself says, tha, in his words Thence it is that the Word, which is there is spirit and life; and that He from the Lord, and which is the Lord, himself is the Light which enlightens, is called TITE FOUNTAIN OF LIVING WAand that He is the Truth; which is TERS, Jer. ii. 13, xvii. 13, xxxi. 9; manifbst from the following passages: THE FOUNTAIN OF SALVATION, Isaiah Jesus said, The words which I speak xii. 3; A FOUNTAIN, Zech. xiii. 1, or the Word of the Lord. 163 andl A RIVER OF THE WATER OF LIFE, than of a precious stone, from the maRev xxii. 1; and it is said, that The trix which envelopes it, and sometimes Lamb, who is in the midst of the throne, appears as a common stone; or as shall feed then at living fountains of from the cabinet, made of jasper, lapis waters, Rev. vii. 17; besides in other lazuli, amianthus, or agate, in which places, where the Word also is called lie, in their order, diamonds, rubies, a SANCTUARY, and a TABERNACLE, in sardonyxes, oriental topazes, &c. which the Lord dwells with man. While this is unknown, it is no wonder 191. But still the natural man can- if the cabinet is esteemed no more than not, from these things, be persuaded,that according to the price of its material, the Word is the Divine Truth itself, in which appears to the eye. It is sinmiwhich there is Divine Wisdom and Di- lar with the Word, as to the sense of vine Life; for he regards it from the its letter. Lest, therefore, mankind style, in which he does not see those should be in doubt concerning the dithings. But the style of the Word is vinity and sanctity of the Word, its inthe very divine style, with which no ternal sense has been revealed to me, other style, however sublime and ex- which in its essence is spiritual, and cellent it appears, can be compared. is in the external sense, which is natuThe style of the Word is such, that ral, as the soul is in the body. That there is holiness in every sentence, sense is the spirit, which vivifies the letand in every word, yea, in some in- ter; wherefore, that sense can testify stances, in the very letters: thence the concerning the divinity and sanctity of Word conjoins man to the Lord, and the Word, and convince even the natural opens heaven. There are two things man, if he is willing to be convinced. which proceed from the Lord, Divine 193. 11. THAT IN THE WORD THERE Love and Divine Wisdom, or, what is IS A SPIRITUAL SENSE, HITHERTO UNthe same, Divine Good and Divine KNOWN. Truth: the Word, in its essence, is Who does not acknowledge and both of them; and because it conjoins assent, when he hears it said that man to the Lord, and opens heaven, the Word, because it is divine, is in its as it was said, therefore the Word fills bosom spiritual? But who has hitherman with the goods of love and the to known what the spiritual is, and truths of wisdom; his will with the where it is concealed in the Word? goods of love, and his understanding But what the spiritual is, will be shown with the truths of wisdom: thence in a RELATION after this chapter; and Aian has life by the Word. But it where it is concealed in the Word, in should be well known, that those only what now follows. That the Word, have life from the Word, who read it in its bosom, is spiritual, is because it for the purpose of deriving divine truths descended from the Lord Jehovah, and from it, as from their fountain, and, at the passed through the angelic heavens; same time, for the purpose of applying and the Divine, which in itself is inefthe divine truths, thence derived, to life; fable and imperceptible, became, in its and that the contrary happens to those descent, adequate to the perception of who read it only for the sake of acquir- angels, and at last to the perception of ing honors, and gaining the world. men. Thence is the spiritual sense, 192. Every person, who does not which is within the natural, as the soul know that a spiritual sense is in the in man, the thought of the understandWord, as the soul is in the body, can ing in speech, and the affection of the judge concerning the Word only from will in action; and if it is allowable to the sense of the letter of it; when yet compare it with such things as appear this is as a casket, containing precious before the eyes in the natural world, things, which are its spiritual sense. there is a spiritual sense in the natural When, therefore, this internal sense is sense, as all the brains are within their not known, one cannot judge of the meninges or maters, or as the shoots of 4ivine sanctity of the Word, otherwise a tree are within its inner and outer 164 Concerning the Sacred Scripture, barks; yea, as all the requisites for of, n. 87 to 102; and the correproducing the chicken are within the spondence of all the things of healven shell of the egg, &c. But that there with all the things of the earth, n. is such a spiritual sense, in its natural 103 to 115; and will be seen more sense, has hitherto been conjectured fully from examples to be hereafter adby no one; wherefore it is necessary duced from the Word. that this mystery, which in itself is pre- 195. From the Lord proceeds TIIE eminent above all other mysteries hith- CELESTIAL DIVINE, THE SPIRITUAL erto revealed, should be made manifest DIVINE ANnD THE NATURAL DIVINE, to the understanding, which will he one after another. Whatever proceeds done while it is explained in this order. from his Divine Love is called the CE(1.)'What the spiritual sense is. (2.) LESTIAL DIVINE, and all that is good; That that sense is in all and every whatever proceeds from his Divine part of the WVord. (3.) That thence Wisdom is called SPIRITUAL DIVINE, it is, that the TVord is divinely inspir- and all that is truth. The NATURAL ed, and holy in every expression. (4.) DIVINE is of both, and is their comThat that sense has been hitherto un- plex in the ultimate. The angels of known. (5.) That hereafter it will not the celestial kingdom, of whom is the be given to any, ba't those who are in third or highest heaven, are in the genuine truths from the Lord. (6.) Divine which proceeds from the I Vondle.ful things concerning the i orld, Lord, which is called celestial; for from its spiritual sense. These things they are in the good of love from the shall now be unfolded one by one. Lord. The angels of the Lord's spil:194. (1.) W/That the Spiritual Sense is. itual kingdom, of whom the second or The spiritual sense is not that which middle heaven consists, are in the shines forth from the sense of the letter Divine which proceeds fiom the Lord, of the Word, when any one searches which is called spiritual; for they are and explains the Word in order to con- in divine wisdom from the Lord. The firm any tenet of the church: this angels of the Lord's natural kingdom, sense may be called the literal and ec- of which the first or lowest heaven conclesiastical sense of the Word; but if the sists, are in the Divine which proceeds spiritual sense does not appear in the from the Lord, which is called natsense of the letter, it is inwardly in ural Divine, and they are in the faith it, as the soul in the body, as the of charity from the Lord. But the thought of the understanding in the men of the church, according to their eyes, and as the affection of love in the love, wisdom and faith, are in one of face. It is principally that sense which those kingdoms, and into that in which makes the Word spiritual, not only for they are, they also come after death. men, but also for angels; wherefore Such as heaven is, such also is the the Word, by that sense, communicates Word of the Lord: in its ultimate with the heavens. Since the Word is sense it is natural, in its interior sense inwardly spiritual, therefore it is writ- it is spiritual, and in its inmost sense it-is ten by mere correspondences; and what celestial,and in every part divine; whereis written by correspondences, is writ- fcre it is accommodated to the angels ten, in the ultimate sense, in such a of the three heavens, and also to men. style as in the prophets, the evan- 196. (2.) T1at the Spiritual Sense gelists and the Revelation; which, al- is in all and every Part of the though it appears ordinary, still con- Word, cannot be seen better than ceals within itself the divine wisdom, from examples, such as the followinc and all angelic wisdom. What corre- John says, in the Revelation, I saw spondence is, may be seen in a wvork heaven open, and behold, a white horse; concerning HEAVEN AND HELL, pub- and He who sat upon him was called lished at London, 1758, where the cor- the Faithful and True, who in right~ respondence of all the things of heaven eousness judges and fights, and his with all the things of man is treated eyes as aflame of fire, and upon his or the Word of the Lord. 16l head many diadems; having a name vine truths of the Word from Him written, which no one knoweth but and that what the Word is, in its spirt Himself; and He was clothed in a itual sense, no one sees but the Lord vesture tinged with blood; and his and those to whom He reveals it; al name is called THE WORD OF GOD. so, that by the vesture tinged with And his armies in heavenfollowed Him blood, is meant the natural sense of upon white horses, clothed i.T fine lin- the Word, which is the sense of its letenl, white and clean. He has upon his ter, to which violence has been donie. vesture and upon his thigh a name That it is the Word which is thus dewritten, KING OF KINeGS, AND LORD OF scribed, is very manifest; for it is said, LORDS. I saw, also, on angel standing HIS NAIME IS CALLED THE WORD OF in the sun, who cried with a loud voice, GOD. That it is the Lord who is Come and gather yourselves together to meant, is also very manifest; for it is the great supper, that ye may eat the said, that the name of him who sat upflesih of kings, and the flesh of cap- on the white horse was, KING OF KINGS tains, and the flesh of the mighty, and AND LORD OF LORDS; in like manner the flesh of horses, and, of those wlho sit as in Rev. xvii. 14, where it is said, upon them, and the flesh of all, free And the Lamnb shall overcome thenm, and bond, swlalland great, xix. 11 to 18. because HE Is LORD OF LORDS AND What these things signify, no one can KING OF KINGS. That the spiritsee, except from the spiritual sense of nal sense of the VWord is to be opened the Word; and no one can know the at the end of the church, is signified spiritual sense except from the science not only by those things which are said of correspondences; for all the expres- concerning the white horse, and Him11 sions are correspondences, and no ex- who sat upon him, but also by the pression is without meaning. The great supper, to which the angel standscience of correspondences teaches ing in the sun invited all to come, and what is signified by the white horse; eat the flesh of kings, and of captains, what by Himn oho sat upon him; what &c.; by which is signified the approby the eyes which were as a flame of priation of all good things from the fire; what by the diadems upon his Lord. All the expressions there would head; what by the vesture tinged with be empty words, and without life and bliod; what by the white fine linen, spirit, unless there was a spiritual in which they who were of his army sense within them, as the soul is in in heaven were clothed; what by the the body. a.gel standing in the sun; and what 197. In Rev. xxi., the New Jerusaby the great supper to which they lem is thus described: That in it there came and were gathered together; and was a luminary, like a very precious also what by the flesh of kings and stone, as a jasper stone, shining like captains; and of many other things crystal. That it had a great and hiLgh which they should eat. But what each wall, having twelve gates, and twelve of those expressions,:n the spiritual angels upon the gates, and the names of sense, signifies, may be seen explained the twelves tribes of the sons of Israel in the APOCALYPSE REVEALED, from written. That the wall was of a hunn. 920 to 838; and also in a little dred andforty-four cubits, which is the work concerning the WHITE HORSE; measure of a man, that is, of an angel. wherefore it is unnecessary to explain That the structure of the wall was jasthern further. It is there shown, that per, and its foundations of every prethe Lord, as to the Word, is there de- cious stone; of jasper, sapphire, chalscribed; and that by his eyes, which cedony, emerald, sardonyz, sardius, were as a flame of fire, is meant the chrysolite, beryl, topaz, chrysoprasus, divine wisdom of his divine love; and hyacinth and amethyst. That the gates by the diadems which were upon his were twelve pearls. That the city it. head, and by the name which no one self was pure gold, like pure glass; knew but Himself, are meant the di- and that it was four-cornered, the 166 Concernnmg the Sacred Scrmpture, length, the breadth and the height heaven, and the powers of the heavens equal; of twelve thousand furlongs; shall be shaken; and then shall appeal besides many other things. That all the sign of thre Son of man in heaven' these things are to be understood spir- and then shall all the tribes of the earth itually, may be evident froin this, that by mourn, and they shall see the Son of the New Jerusalem is meant a New man coming in the clouds of heaven, Church, which is to be instituted by with power and much glory. And iHe the Lord, as is shown in the APOCA- will send forth the angels, with a great LYPSE REVEALED, n. 380; and because sound of a trunmpet, and they shall by Jerusalem there, is signified the gather together his elect, from the four clhurch, it follows, that all the things winds,fromn one end of the heavens even which are said of it as a city-of its to the other, Matt. xxiv. 29, 30, 31. gates, of its wall, of the foundations By these words, in the spiritual sense, of the wall, also the things which are it is not meant that the sun and'moon said of their measures-contain a spir- would be darkened, that the stars would itual sense, since those things which fall from heaven, and that the sign of the are of the church are spiritual; but Lord would appear in the heavens, what they signify has been demonstrat- and that they would see Him in the ed in tile APOCALYPSE REVEALED, clouds, and, at the same time, the anfrom n. S96 to 925; wherefore it would gels with trumpets; but by every one be superfluous to demonstrate them of the words there, are meant spiritual further. It is sufficient that it is thence things, which are of the church, canknown, that there is a spiritual sense cerning the state of which, at the end, in every part of that description, as the those things are said; for, in the spirsoul in the body; and that without that itual sense, by the sun, which will be sense nothing of the church would be darkened, is meant love to the Lord; understood in those things which are by the moon, which will not give her written there; as that the city was of light, is meant faith in Him; by the pure gold, its gates of pearls, the wall stars, which will fall from heaven, are of jasper, the foundations of the wall meant the knowledges of truth and of precious stones; that the wall was good; by the sign of the Son of man of a hundred and forty-four cubits, in heaven, is meant the appearing of diwhich is the measure of a man, that is, vine truth in the Word from Him; by the of an angel; and that the city was of tribes of the earth, which shall noulrn, isi the length, breadth and height of twelve meant the want of all truth which is thousand furlongs; besides many oth- of faith, and of all good which is of er things: but he who knows the spir- love; by the coming of the Son of man itual sense, from the science of corre- in the clouds of heaven with powue spondences, understands those things; and glory, is meant the presence of the as that the wall and its foundations Lord in the Word, and revelation; b) signify the doctrinals of that church, the clouds of heaven, is signified the fiom the sense of the letter of the sense of the letter of the Word, and by Word; and that the numbers, 12, 144, glory, the spiritual sense of the Word; 12,000, signify all the things of it, or by the angels with a great sound of a all the truths and goods of it, ini one trumpet, is meant heaven, whence is dicomplex. vine truth; by gathering together the 198. Where the Lord speaks to his elect from the four winds, front one disciples of the consummation of the end of the heavens to the other, is age, which is the last time of the meant a new heaven mnd a new church church, at the end of the predictions of those who have faith in the Lord. concerning its successive changes, He and live according to his commandsays: Imnmediately after the afliction ments. That the darkening of the sun of those days, the sun shall be darken- and moon, and the falling of the stars ed, and ihe moon shall not give her to the earth, are not meant, is very manlight, and the stars shall fall from ifest from the prophets, by whoir sinl. or the Word of the Lord. 167 lar things are said concerning the state who were prepared went with hlin in to of the church, when the Lord was about the weddinbg; and the door was shut to come illto the world; as in Isaiah, And at lengthl came also the other vir Behold, the day of Jehovah will come, gins, saying, Lord, Lord, open to us, cruel, and of the wrath of anger; the But he, answering, said, Verily I sac stars of heaven and the constellations unto you, I know you not, Matt. xxv. 1 of thnem will not shine with their light; to 12. That in every one of these the sun will be darkened in his rising, words there is a spiritual sense, and and the moon will not make her light thence a holy divine, no one sees but shine. I will visit upon the world wick- he who knows that there is a spiritual edness, xxiv. 21, 23. In Joel, The dcay of sense, and what it is. In the spiritual Jehovah cometh, a day of darkness and sense, by the kingdom of the hl avens thick darkness; the sun and the 7moon is meant heaven and the church; by will become black; the stars will with- the bridegroom, the Lord; by the weddraw their splendor, iii. 4; iv. 15. In cling, the marriage of the Lord with Ezekiel, I will cover the heavens, and them, by the good of love and the truth make black the stars; I will cover the of faith; by virgins, those who are of sun with a cloud, and the moon will not the church; by ten, all; by five, a part; make her light shine. All the luimina- by lamps, those things which are of ries of light I will cover over, andI I faith; by oil, those things which are will give darkness upon the earth, xxii. of the good of love; by sleeping and 7, S. By the day of Jehovah, is lmeant awaking, the life of man in the world, the coming of the Lord, which was which is natural, and his life after when there was no longer any good of death, which is spiritual; by buyi9ng, love and truth of faith remaining in the to procure for themselves; by goingo io church, and not any knowledge of the those who sell and b uying oil, to procure Lord; therefore it is called a day of for themselves the good of love from darkness and thick darkness. others after death; and because then 199. That the Lord, when He was it is no longer procurable, therefore, in the world, spoke by correspondences, although they came with lamps, and the thus also spiritually, when naturally, oil which they had bought, to the door may be evident from his parables, in where the wedding was, still it was every word of which there is a spiritu- said to them by the bridegroom, I know al sense. Let the parable of the ten you not. The reason is, because man virgins be for an example. He said, remains, after the life in the world, The kingdom of the heavens is like ten such as he had lived in the world. virgins, who, taking their lamps, went From these examples, it is manifest out to mneet the bridegroom; five of that the Lord spoke by mere correthem were prudent, but five were foolish. spondences, and this because fronm the Those who were foolish, taking their Divine, which was in Him, and was lanmps, took no oil; but the prudent His. Because virgins signify those took oil in their lanmps. WThlile the who are of the church, therefore so ofbridegroom tarried, they all slumbered ten in the prophetical Word it is said, and slpt. And at midnight a cry was the virgin, and the dlaugnhter of Zion, of made, Behold, the bridegroom is com- Jerusalem, of Judah, of Israel. And ing; go ye out to meet him. Then because oil signifies the good of love, all those virgins awoke, and trinmed therefore all the holy things of the their lamps. But thefoolish said to thle church were anointed with oil. It is prudent, Give us of your oil, for our similar in the rest of the parable>, and lamps are going out. But the prudent in all the words which the Lord spoke. answered, saying, Lestperhaps there be Thence it is that the Lord says, that zzot enough for us and you, go ye rath- his words are spirit and are life, John er to those who sell, and buy for your- vi. 63. selves. But while they were gone to 200. (3.) That it is fronm the Spirbuy, the bridegroom came, and those itual Sense, that the WVord is divitne 168 Concerning the Sacred Scripture, ly inspired, and holy in every Expres- itual, rational, natural and sensual;ion. that by a lamb, a sheep, a goat, a calf It is said in the church, that the an ox, are meant innocence, charity Word is holy, and this because the and natural affection; that by mounLord Jehovah spoke it; but because tains, hills and valleys, are meant the its holiness does not appear in the higher, lower and lowest things of the sense of the letter only, therefore he church: also that by Egypt is signiwho, on that account, once doubts con- fled the scientific; by Assyria, the racerning its holiness, when he after- tional; by Edom,thenatural; by Moab, wards reads the Word, confirms him- the adulteration of good; by the sons self by many things there; for he says of Ammon, the adulteration of truth; with himself, " Is this holy? Is this by the Philistines, faith without charidivine?" Lest, therefore, such a ty; by'ryre and Zidon, the knowledges thought should flow in with many, and of good and truth; by Gog, external afterwards be confirmed, and thence worship without internal. In general, the Word should be rejected as a by Jacob, in the Word, is meant the worthless writing, and the conjunction natural church; by Israel, the spiritual of the Lord with man, by means of it, church; and by Judah, the celestial should perish, it has pleased the Lord church. When a man knows all these now to reveal its spiritual sense, in or- things, he may then think, that the der that it may be known where in it Word treats only of heavenly things, the divine holiness is concealed. But and that those worldly things are only let examples illustrate this. In the the subjects in which these are. But Word, we sometimes read of Egypt, an example from the Word may illussometimes of Assyria, sometimes of trate this also. It is read in Isaiah, Edom, of MIoab, of the sons of Ammon, In, that day, there shall be a way jfroml of the Philistines, of Tyre and Zidon, Egypt to Assyria, that Assyria may and of Gog. He who does not know, come into Egypt, and Egypt into Asthat by the names of those are signified Syria; and the Egyptians maya serve the things of heaven and the church, with the Assyrians. In that day, Is. may be led into the error, that the rael shall be a thir'd to Egoypt anld As. Word treats much of people and na- syria, a blessing in the midst of the tions, and but little of heaven and the land; which Jehovah of hosts shall church; thus much of worldly, and lit- bless, saying, Blessed be?my people lie of heavenly things; but when he Eg'ypst, and Assyria, the work of my knows what is signified by them, or by hands, and Israel, my blessing, xix. 2~3, their names, he may be led back from 24, 25. By these words, in the spiritual error into the truth. In like manner, sense, it is meant, that, at the time of while he sees in the Word, that there the coming of the Lord, the scientific, are so often mentioned gardens, groves, the rational and the spiritual should forests, and their trees, as the olive, make one, and that then the scientific the vine, the cedar, the poplar, and the will serve the rational, and both the oak; and that so often a lamb, a sheep, spiritual; for, as it was said, by Egypt a goat, a calf, an ox; and also moun- is signified the scientific, by Assyria tains, hills, valleys, and there fountains, the rational, and by Israel the spiriturivers, waters, and many such things; al; by the day twice mentioned, is he who knows nothing of the spiritual meant the first and second coming of sense of the Word, cannot think oth- the Lord. erwise, than that it is only those things 201. (4.) That the Spiritual Sense which are meant; for he does not of thee Word has been hitherto tunknow, that by a garden, grove and for- known. est, are meant wisdom, intelligence and That all and every thing, which is science; that by an olive, vine, cedar, in nature, corresponds to spiritual pop!ar and oak, are meant the good things; in like manner, all and every and truth of the church, celestial, spir- thing in the human body; has been or the [FWord of the Lord. 169 shown in a work concerning HEAVEN they could converse with them by cor AND HELL, n. $87 to 105. But what respondences: thence the state of CORRESPONDENCE is, has been hither- their wisdom became such, that what to unknown; but in the most ancient ever they saw in the earth, they thought times, it was very well known; for, to of it not only naturally, but also spiritthose who then lived, the science of ually, at the same time; thus also concorrespondences was the science of jointly with the angels of heaven sciences, and so universal that all their Moreover, I have been informed, that tracts and books were written by cor- Enoch, of whom mention is made in respondences. The bookl of Job, which Genesis v. 21 to 24, with his companis a book of the ancient church, is full ions, collected correspondences from of correspondences. The hieroglyph- their mouth, and transmitted the sciics of the Egyptians, and also the fa- ence of them to posterity; in consebles of the ancients, were no other. quence of which, the science of correAll the ancient churches were churches spondenices was not only known, but representative of spiritual things. Their also cultivated, in many kingdoms of rites, and also the statutes according Asia, especially in the land of Canaan, to which their worship was instituted, Egypt, Assyria, Chaldea, Syria, Araconsisted of mere correspondences; in bia, Tyre, Zidon, and Nineveh; and like manner, all the things ofthe church that thence it was transferred into with the sons of Israel. The whole Greece; but there it was turned into burnt-offerings, sacrifices, meat-offer- fables, as is evident from the writings ings, and drink-offerings, with every of the most ancient authors of that thing appertaining to them, were cor- country. respondences; in like manner, the tab- 203. That it may be seen, that the ernacle, with all the things in it; and al- science of correspondences was for a so their feasts, as the feast of unleavened long time preserved among the Gentile bread, the feast of tabernacles, and the nations in Asia, but among those who feast of the first fruits; likewise the were called soothsayers and sages, and priesthood of Aaron and the Levites, as by some Jiagi, I will adduce one exalso their garments of holiness; but ample from 1 Sam. v. and vi. It is what the spiritual things were, to which there related, that the ark, in which those things respectively corresponded, were the two tables, upon which the has been shown in the ARCANA CCELEs- decalogue was written, was taken by TIA, published at London. Besides the Philistines, and placed in the temthese, also, all the statutes and judg- ple of Dagon, in Ashdod, and that Daments, which concerned their worship gon fell before it to the ground, and and life, were correspondences; Now, afterwards his head, with the palms of because divine things, in the world, his hands, severed from his body, lay present themselves in correspondences, upon the threshold of the temple; and therefore the Word was written by that the Ashdodites and Ekronites, on mere correspondences; wherefore the account of the ark, were smitten with Lord, because He spoke from the Di- hemorrhoids, to the number of several vine, spoke by correspondences; for thousands; and that their land was what is from the Divine, this, in nature, devastated by mice; and that, on acfalls into such things as correspond to count of those. things, the Philitines divine things, and which then con- called together the princes and soothceal, in their bosom, divine things, sayers, and that they concluded, that, which are called celestial and spir- in order to prevent their destruction, itudtll. thev should make five;lemorrhoids arind 202. I have been instructed, that five mice out of gold, and a new cart, the men of the most ancient church, and upon this they should place the which was before the flood, were of so ark, and by the side of the ark, the heavenly a genius, that they conversed hemorrhoids and mice of gold; and by with the angels of heaven, and thai two cows, which lowed in the way be 22 170 Concernmng the Sacred Scripture, fore the cart, they should send back and heavenly things; consequently, not the ark to the sons of Israel, by whom any thing concerning correspondelnces, the cows and the cart were sacrificed, for correspondences are representations and thus the God of Israel was propi- of spiritual and heavenly things innattiated. That all these things, devised ural things. by the soothsayers of the Philistines, 205. That the idolatries of the Genwere correspondences, is evident from tile nations, in ancient timnes, derived their signification, which is this:-The their origin fromn the science of correPhilistines themselves signified those spondences, was, because all things, wvho are in faith separate from charity; which appear upon the earth, correDagon represented that religion; the spond; thus, not only trees, but also hemorrhoids, with which they were smit- beasts and birds of every kind, also fishes ten, signified natural loves, which, sep- and other things. The ancients who arate from spiritual love, are unclean; were in the science of correspondences, and the omice signified the devastation made for themselves images, which of the church, by falsifications of the corresponded to heavenly things, and truth; the new cart signified natural were delighted with them, because they doctrine of the church, for chariot, in signified such things as Nwere of' heavthe Word, signifies doctrine from spir- en and the church; and therefore they itual truths; the cows signified good put them not only in their temples, but natural affections; the hemorrhoilds of also in their houses; not for the sake gold signified natural loves purified and of worshipping them, but of calling to made good; the omice of gold signified mind the heavenly things which they the vastation of the church removed signified. Thence in Egypt, and elseby good, for gold, in the Word, signi- where, there were images of calves, fies good; the lowing of the cows in oxen, serpents, also of boys, old men, the way, signified the difficult conver- and virgins; because calves and oxen sion ofthe natural man's concupiscences signified the affections and ponwers of of evil into good affections; the offer- the natural man; serpents, the prudence ing of the cows with the cart for a and also the cunning of the sensual whole burnt-offering, signified that man; boys, innocence and charity; thus the God of Israel was propitiated. old men, wisdom; and virgins, affecAll these things, which the Philistines tions of truth; and so on. Their pos did according to the advice of their terity, when the science of correspond soothsayers, were correspondences; ences was obliterated, began to wor from which it is manifest that that sci- ship as holy, and at length as deities, ence was for a long time preserved the images and resemblances set up among the Gentile nations. by the ancients, because they xwere in 2004. Since the representative rites their temples and about them. Thence, of the church, which were correspond- also, the ancients had worship in garences, in process of time began to be dens and in groves, according to the turned into things idolatrous, and also sorts of trees; and also upon mouninto things magical, then that science, tains and hills; for gardens and groves by the Divine Providence of the Lord, signified wisdom and intelligence, and was gradually lost, and amongst the every tree something of these; as the Israelitish and Jewish nation, it was olive, the good of love; the vine, truth entirely obliterated. The worship from that good; the cedar, rational of this nation, indeed, consisted good and truth; a mountain, the highof mere correspondences, and thence est heaven; and a hill, the heaven unit "was representative of heavenly der that. That the science of correthings; but still they did not know spondences continued amongst maniiy of what any thing signified, for they the eastern nations, even to the coinin were altogether natural men, and of the Lord, is also evident fiom the thence they would not and could not wise men from the east, who camne to know any thing concerning spiritual the Lord when he was born; xvherefore or the Word of the Lord. 171 a star went before them, and they car- and decrees of the Nicene council, ried with theni gifts, gold, frankincense concerning three divine persons from and myrrh, Matt. ii. 1, 2, 9, 10, 11; eternity, and concerning the person of for the star which went before them Christ, as the Son of Mary, and not signified knowledge from heaven; gold as the Son of Jehovah God. Thence signified heavenly good; frankincense, originated the present faith of justificaspiritual good; and myrrh, natural tion, in which three Gods are approachgood; of which three is all worship. ed in their order; on which faith all But still the science of correspondences and every thing of the church at this was not at all amongst the Israelitish day depends, as the members of the and Jewish nation, although all the body on their head; and because they things of their worship, and all the applied all the things of the Word statutes and judgments given to them by to confirm this erroneous faith, the Moses, and all the things of the Word, spiritual sense could not be disclosed; were mere correspondences. The rea- for, if it had been, they would have son was, because they were in heart applied to it also that sense, and thereidolaters, and thence such that they by would have profaned the very holiwere not even willing to know that ness of the Word; and thus they would any part of their worship signified any have entirely closed up heaven against thing heavenly and spiritual; for they themselves, and removed the Lord believed that all those things were ho- from the church. ly of themselves; wherefore, if heaven- 207. The reason why the science ly and spiritual things had been dis- of correspondences, by which the spir. closed to them, they would not only itual sense of the Word is given, has have rejected, but would also have pro- been at this time revealed, is, because faned them; wherefore heaven was so now the divine truths of the church closed to them, that they scarcely knew come forth into the light, and these that there was such a thing as eternal are the things of which the spiritual life. That it is so, is very manifest sense of the Word consists; and while from. this, that they did not acknowl- these are in man, the sense of the letedge the Lord, although all the Sacred ter of the Word cannot be perverted; Scripture prophesied concerning Him, for the sense of the letter of the Word and foretold his coming. They reject- can be turned hither and thither; but ed Him for this sole reason, that He if it is turned to the false, then its intertaught them concerning a heavenly nal holiness is lost, and with this the kingdom, and not concerning an earth- external; but if it is turned to the true, ly kingdom; for they wished for a its holiness remains. But, concerning Messiah who would exalt them above these things, more will be said in the all the nations in the whole world, and following pages. That the spiritual not a Messiah who would provide for sense will, at this day, be opened, is their eternal salvation. meant by John's seeing heaven open, 206. The reason that the science of and then a white horse; and also by correspondences, by which is given his seeing and hearing that an angel, the spiritual sense of the Word, was standing in the sun, called all together not disclosed after those times, was, be- to a great supper; concerning which, cause the Christians, in the primitive see Rev. xix. 11 to 18. But that church, were very simple, so that it it will not, for a long time, be accould not have been disclosed to them; knowledged, is meant by the beast, for, if it had been disclosed, it would and by the kings of the earth, who have been of no use to them, nor would were about to make war with Iim it have been understood. After their who sat upon the white horse, Rev. xix. times. darkness arose over all the 19; as also by the dragon, that he Christian world; first by the heretical pursued the woman, who brought forth opinions of many spread about, and the son, even into the wilderness, and soon afterwards by the deliberations there cast forth out of his mouth wa 172 (Concerntng the Sacred Scripture, ters, as a flood, that he might drown pear from the Word, because all there her, Rev. xii. 13 to 17. are spiritual, and spiritual things a.fect 208. (5.) That the Spiritual the spiritual man, as natural thlings Sense of the Word is not here- the natural man. The wonderful after given to any, but those who things which exist in the spiritual are in genuine Truths friom the world, from the Word, are many; a Lord. few of which I shall here relate. The The reason is, because no one can Word itself, in the inmost recesses of see the spiritual sense, except from the the temples there, shines before the Lord alone, and unless he be in divine eyes of the angels like a great star, and truths from the Lord; for the spiritual sometimes like the sun; and also, fiom sense of the Word treats concerning the bright radiance round about it, the Lord alone, and concerning his there appear, as it were, most beautikingdom; and that is the sense in ful rainbows; this happens as soon as which his angels in heaven are, for it the sacred recess is opened. That all is his divine truth there. This, man and every one of the truths of the can violate, if he is in the science of Word shine, was made evident to me correspondences, and wishes by it to from this, that when any single verse explore the spiritual sense of the Word, of the Word is written out upon paper, from his own intelligence; for by and the paper is thrown into the air, means of some correspondences, known the paper itself shines, in such a form to hiym, he can pervert that sense, and as it was cut into; wherefore spirits even force it to confirm the false; and are able to produce, by the Word, vathis would be to offer violence to di- rious shining forms, and also those of vine truth, and thus also to heaven, in birds and fishes; And, what is still which it dwells. Wherefore, if any more wonderful, when any one rubs one wishes from himself, and not from the face, the hands, or the clothes the Lord, to open that sense, heaven is which he has on, with the Word open, shut, which being shut, man either applying the writing of it to them, the sees nothing of truth, or becomes spir- face itself, the hands and the clothes itually insane. The reason also is, be- shine, as if he were standing in a star, cause the Lord teaches every one by surrounded with its light. This I lhave the Word, and he teaches him from often seen and wondered at; thence it those knowledges which are with man, was evident to me, whence it was, that and does not immediately infuse new the face of Moses shone, when he ones; wherefore, unless man be in di- brought down the tables of the covevine truths, or if in only a few truths, and nant from mount Sinai. at the same time in falses, he cari by Besides these, there are many other these falsify truths, as is also done by wonderful things there, which are every heretic, as to the sense of the from the Word, as, for instance, if letter of the Word. Lest, therefore, any one, who is in falses, looks at the any one should enter into the spiritual Word, lying in the holy place, there sense, and the genuine truth which is arises a thick darkness before his eyes, of that sense, guards are placed by the and thence the Word appears to him Lord, which are meant in the Word black, and sometimes, as it were, coyby cherubs. ered over with soot; but, if he also 209. (6.) UVonderful Things con- touches the Word, an explosion is cerning the Word, from its Spiritual made with a loud noise, and he is Sense. thrown to a corner of the room, and In the natural world, no wonderful for an hour lies there as if he were things exist from the Word, because dead. If any thing is written out of the spiritual sense does not there ap- the Word upon paper, by any one who pear, nor is it inwardly received by is in falses, and the paper is thrown up man, such as it is in itself; but in the towards heaven, then a similar explospiritual world, wonderful things ap- sion is made in the air, between his or the Word of the Lord. 173 eye and heaven, and the paper is torn LETTER OF THE WORD IS TIhE BAkSIS into atoms, and vanishes: the like hap- THE CONTINENT AND THE FIRMAMENT pens, if that paper is thrown towards OF ITS SPIRITuAL AND CELESTIAL an angel, who stands near: this I SENSE. have often seen. Thence it was In every thing divine, there is a manifest to me, that those who are in first, a middle, and a last; and the falses of doctrine have no communica- first goes through the middle to the tion with heaven, by means of the last, and thus exists and subsists; Word; but that their reading is dis- thence the last is the BASIS. The first persed in the way, and perishes, like also, is in the middle, and, by the mid gunpowder enclosed in paper, when it die, in the last; thus the last is the is set on fire, and thrown into the air. CONTINENT; and because the last is The contrary happens with those who the continent and the basis, it is also are in truths of doctrine, by means of the FIRMAMENT. It is comprehended the Word, from the Lord: the reading by the learned, that those three may of the Word by those penetrates even be called end, cause and effect; and into heaven, and makes conjunction also esse [to be], fieri [to be done], with the angels there. The angels and existere [to exist]; and that the themselves, when they descend from end is the esse, the cause thefieri, and heaven to execute any business below, the effect the existere; consequently, appear encompassed with little stars, that in every complete thing there is a especially about the head, which is a trine, which is called first, middle and sign that divine truths from the Word last; also end, cause and effect. When are in them. these things are comprehended, it is Moreover, in the spiritual world also comprehended that every divine there are things similar to those which work is complete and perfect in the are upon earth, but all and every thing last; and, likewise, that all are in the there is from a spiritual origin; so last, because the former are together there are also gold, and silver, and in it. precious stones of every kind, and the 211. It is from this, that by THREz, spiritual origin of these is the sense of in the Word, in the spiritual sense, is the letter of the Word. Thence it is, meant what is complete and perfect, that, in the Revelation, the foundations and also all together; and because of the wall of the New Jerusalem are these things are signified by that described by twelve precious stones: number, therefore it is used in the the reason is, because, by the founda- Word whenever such a thing is destions of its wall are signified the doc- ignated, as in these passages: That trinals of the New Church, from the Isaiah should g'o naked and bartojot sense of the letter of the Word. Thence THREE YEARS, Isaiah xx. 3. That Jealso it is, that, in the ephod of Aaron, hovah called Samuel THREE TIMIES, and there were also twelve precious stones, that Samuel ran THREE TIMES to Eli, called Urim and Thummim, and that and that Eli the THIRD TIME underby these, answers were given from stood, 1 Sam. iii. 1 to S. That David heaven. Besides these, there are said to Jonathan, that he should hide many more wonderful things from the himself in the field THREE DAYS: that Word, which concern the power of Jonathan afterwards shot THREE ARtruth there, which is so immense, that, Rows at the side of a stone; and that if it should be described, it would ex- David then bowed himself THREE TIIES ceed all belief; for the power is such, before Jonathan, xx. 5, 12 to 42. That that it overturns mountains and hills Eljah stretched himself THREE TIMES there, removes them to a distance, and upon the widow's son, 1 Kings xvii. 21. casts them into the sea; besides many That Elijah commanded that they othet things. In short, the power of should pour water upon the whole burntthe Lord, from the Word, is infinite. offering THREE TIMES, xviii. 34. That 210. III. THAT THE SENSE OF THE Jesus said, that the kingdom of the 174 Concerning the Sacred Scripture, heavens is liae unto leaven, which a many holy things, and in the midst of woman, taking, hid in THREE MEASURES it the most holy place, without a roof OF MEAL, tilJ the whole was leavened, and walls, which are its continents Matt. xiii. 33. lThat Jesus said to and if these should be wanting, or if Peter, that he would deny him THREE they should be taken away, its holy TIiMES, xxvi. 34. That Jesus said things would be plundered by thieves, THREE TIMES to Peter, Lovest thou and violated by the beasts of the earth Jie? John xxi. 15, 16, 17. Thaat Jo- and the birds of the air, and thus they nab was in the belly of a whale THREE would be dissipated. It would likeDAYS AND THREE NIGHTS, Jon. ii. 2. wise be like the tabernacle of the sons That Jesus said, Destroy this temple, of Israel in the wilderness, in the inand I will rebuild it in THREE DAYS, most part of which was the ark of the John ii. 19; Matt. xxvi. 61. That Jesus, covenant, and in the middle of it the in Gethsemane, prayed THREE TIMES, golden candlestick, the golden altar, Matt. xxvi. 39 to 44. That Jesus rose upon which incense was offered, and ag ain the THIRD DAY, Matt. xxviii. 1: also the table upon which the bread of besides in many other places, where faces was placed, without its last things, the number three is mentioned; and which were the curtains, veils and colit is mentioned where a work finished' umns. Yea, the Word, without the and perfect is treated of, because this sense of its letter, would be like the is signified by that number. human body without its coverings, 212. There are three heavens, the which are called skins, and without its highest, the middle, and the lowest. supporters, which are called bones; The highest heaven makes the celes- without the latter and the former, all tial kingdom of the Lord; the middle the inner parts of it would be dispersheaven makes his spiritual kingdom, ed. It would also be like the heart and the lowest heaven makes his natu- and the lungs, in the thorax; without ralkingdom. As there are three heav- their covering, which is called the ens, so likewise there are three senses pleura, and their supporters, which are of the Word, the celestial, the spiritu- called the ribs; or like the brain withal, and the natural; with which also out its coverings, which are called the those things coincide which were said dura and the pia mater, and without above, n. 210, viz. that the first is in its common covering, continent and the middle, and, by the middle, in the firmament, which is called the skull. last; just as the end is in the cause, It would be similar with the Word, anad, by the cause, in the effect. without the sense of its letter; whereThence it is manifest what the Word fore it is said in Isaiah, that Jehlovah is, viz. that, in the sense of its letter, creates upon all the glory a covering, which is natural, there is an interior iv. 5. sense, which is spiritual, and in this 214. IV. THAT DIVINE TRUTH, IN an inmost sense, which is celestial; THE SENSE OF THE LETTER OF TIIE and thus that the last sense, which is WORD, IS IN ITS FULLNESS, IN ITS Honatural, and is called the sense of the LINESS, AND IN ITS POWER. letter, is the continent, and so the ba- That the Word, in the sense of the sis and firmament, of the two interior letter; is in its fullness, in its holiness, senses. and in its power, is because the two 213. Hence it follows, that the former, or interior senses, which are Word, without the sense of its letter, called the spiritual and the celesticl, would be like a palace without a foun- are together in the natural sense, dation, thus like a palace in the air, which is the sense of the letter, as and not upon the earth, which would was said above, n. 210 and 212; but be only the shadow of a palace, that how they are together, shall be further would vanish away; also that the told. There is in heaven and in the Word, without the sense of its letter, world, a successive order and a simul would be like a temple in which are taneous order: in successive order, one or the fford of the Lord. 17 F thing succeeds and follows after anoth- without a body; and they are, as was er, from the highest even to the lowest; said before, n. 213, like a palace which but in simultaneous order, one thing has no foundation. is next to another from the inmost even 215. The truths of the sense of the to the outermost. Successive order' is letter of the Word, as to a part, are not like a column, with steps from the top naked truths, but they are appearances to the bottom; but simultaneous order of truth, and like similitudes and comis like a work cohering with the cir- parisons taken fiom such things as are curnference, from the centre even to in nature, and which thus are accomthe surface. It shall now be told, modated and adapted to the capacity how successive order becomes, in the of the simple, and also of children; last, simultaneous order: it is done in but, because they are at the same time this manner: the highest things of sue- correspondences, they are the receptacessive order become the inmost things cles and habitations of genuine truth; of simultaneous order, and the lowest and they are vessels which contain, as things of successive order become the a crystal cup contains noble wvine, a outermost things of simultaneous order. silver plate palatable food; and as garIt is, comparatively, like a column of ments used for clothing, as swaddlingsteps, subsiding, and becoming a co- bands for an infant, and a handsome herent body, in a plain. Thus, what dress for a virgin; they are also like is simultaneous is'formed from what is the scientifics of the natural man, successive, and this in all and every which comprehend in them the percepthing of the natural world, and in all tions and affections of spiritual truth and every thing of the spiritual world; The naked truths themselves, which for every where there is a first, a mid- are included, contained, clothed and die, and a last; and the first, by the comprehended, are in the spiritual middle, tends and goes to its last; but sense of the Word, and the naked it should be well understood, that there goods are in its celestial sense. But are degrees of purity, according to this may be illustrated from the Word: which each order is made. Now to Jesus said, iVo unto you, scribes and the Word: the celestial, the spiritual Pharisees, becauseye cleanse the outside and the natural proceed from the Lord of the cup and of the platter, but the inin successive order; and, in the last, sides are full of rapine and intenmperthey are in simultaneous order; so now ance. Blind Pharisee, cleanse first the the celestial and the spiritual senses of inside of the cup and of the platter, the Word are together in its natural that the outside also may be clean, sense. When this is comprehended, Matt. xxiii. 25, 26. Here the Lord it may be seen how the natural sense spoke by similitudes and comparisons, of the Word is the continent, the basis which at the same time are correspondand the firmament of its spiritual and ences; and He said cup and platter; celestial senses; and also how the di- and by cup is not only meant, but also vine good and the divine truth, in the signified, the truth of the Word; for sense of the letter of the Word, are in by the cup wine is meant, and truth is their fullness, in their holiness, and in signified by wine; but by the platter their power. Hence it may be evident, meat is meant, and good is signified that the Word is the Word itself, by meat; wherefore, by cleansing the in its sense of the letter; for in this inside qf the cup and of the platter, is interiorly there is spirit and life: signified, to purify the interiors of the this is what the Lord says: The words mind, which are of the will and the which I speak unto you are spirit and thought, by the Word; by that thus life, John vi. 63; for the Lord spoke the outside may be clean, is signified, his words in the natural sense. The that thus the exteriors are purified, celestial and the spiritual senses are which are works and words, for the not the Word, without the natural latter derive their essence from the sense, for they are like spirit and life former. Again, Jesus said, There was 176 Concerning the Sacred Scripture. a certain rich man, who was clothed is called the rational, and makes lhiI in pulrple and fine linen, and fared see and acknowledge divine truths, sumptuously every day; and there was where they are obvious and where they a certain poor man, named Lazarus, are latent. These things, with the who was laid at his gate, full of sores, light of heaven, flow into some, on some Luke xvi. 19, 20. Here also the Lord occasions, even when they are unconspoke by similitudes and comparisons, scious of it. which were correspondences, and con- 216. Since the Word, in its inmos. tained spiritual things; by the rich bosom, from its celestial sense, is like man, is meant the Jewish nation, who a gentle flame which enkindles, and are called rich, because they had the in its middle bosom, from its spiritual Word, in which are spiritual riches; sense, is like a light which enlighltens, by thepurple andfine linen, with which therefore the Word, in its last, fiom its he was clothed, is signified the good natural sense, is like a transparent and truth of the Word; by purple, its object receiving both, which, from the good, and by fine linen, its truth; by flame, is red like purple, and from the farling sumptuously every day, is sig- light, white like snow; thus it is renified their delight in having it, and in spectively like a ruby and like a diahearing from it mlany things in the tem- mond; from the celestial flame, like a ples and synagogues; by the poor man, ruby, and from the spiritual light, like Lazarus, are meant the Gentiles, be- a diamond. Because the Word is cause they had not the Word; that such in the sense of the letter, there. they were despised and rejected by the fore the Word in this sense is meant, Jews, is meant by Lazarus being laid (1.) By the precious stones of whictI t ie at the rich man's gate; by full of sores, foundations of the New Jerusalem conis meant that the Gentiles, from igno- sisted. (2.) Also by the Urim, and rance of the truth, were in many falses. Thumnainm upon the ephod of Aaron. That the Gentiles are meant by Laza- (3.) And also by the garden of E7den, rus, was because the Gentiles were in which the king of Tyre is said tf loved by the Lord; as Lazarus, who have been. (4.) As also by the curwas raised from the dead, was loved tains, veils and columns of the tabcrnaby the Lord, John xi. 3, 5, 36; and is cle. (5.) In like manner, by the extercalled hisfriend, xi. 11; and sat at nals of the temple at Jerusalem. (6.) table with the Lord, xii. 2. From Tht'at the VVord in its glory was rcprethese two passages, it is manifest that sented in the Lord, when He was the truths and goods of the sense of transfigured. (7.) That the power the letter of the Word, are like vessels, of the Word, in its lasts or ultimates, and like garments for the naked good was represented by the Nazarites. and truth, which two are concealed in (S.) Of the ineffable power of the the spiritual and celestial senses of the Word. But these things are to be ilWord. Since the Word, in the sense lustrated one by one. of the letter, is such, it follows, that 217. (1.) That the Truths of the those who are in divine truths, and in Letter of the Word are meant by the the belief that the Word, inwardly, in precious Stones of which the Foundaits bosom, is holy and divine, and es- tions of the New Jerusalem consisted, pecially those who are in the faith that in the Revelation, xxi. 17 to 21. the Word is such from its spiritual It was mentioned above, n. 209, and celestial senses, while, in illustra- that there are precious stones in the tion from the Lord, they read the spiritual world, as well as in the natu. Word, see divine truths in natural ral world, and that their spiritual orilight; for the light of heaven, in which gin is from the truths in the sense of the spiritual sense of the Word is, flows the letter of the Word; this appears into natural light, in which the sense incredible, but still it is a truth. of the letter of the Word is, and illu- Thence it is, that wheresoever in the minates the intellectual of man, which Word precious stones are named, by or the Word of the Lord. I. them, in the spiritual sense, truths are were represented divine truths froam the meant. That by the precious stones, Lord; by the ephod, was represented of which the foundations of' the wall the divine truth in its ultimate, ant so around the city New Jerusalem are the Word, in the sense of the letter, said to be constructed, are signified for this is divine truth in its ultimate; the truths of the doctrine of the New thence by the twuelve precious stones, Churcll, follows hence, because by with the names of' the twelve tribes of the V2e J.erusalein is meant the New Israel, which were the Urim and Church, as to doctrine from the Word; Thuminmin, were represented divine wherefore, by its wall, and by thefoun- truths from divine good in the whvole dations of' the wall, no other can be complex. Concerning these, it is thus meant than the external of the Word, read in Moses: They shall make the which is the sense of its letter; for it ephodl f blue and purple, scarlet double is this from which doctrine is, and by dyed, andlfine-twined linen; and afterdoctrine the church; and this sense is wards they shall make the breastplate like a wall with foundations, which en- of judgmnent according to the work (J' compasses and secures a city. Con- the ephod; and thou shalt set it with cerning the New Jerusalem and its setting's of stone, four rows of stone; doctrine, these words are read in the the first row, a ruby, a topaz and an Revelation: Aln angel measured the emerald; the second row, a chrysopra. wall of the city Jerusalem, a hundred sus, a sapphire and a diamond; th't forty and four cubits, which was the third row, a ligure, an agate and a?> nmeasure of a?man, that is, of an angel. anmethyst; the fourth rowu, a beryl, a And the cwall had twelve foundations, sardius and a jasper. These stones adorned with every precious stone. shall be according to the names of' tihe The fJist foundation was a jasper; the sons of Israel; the eng-ravings of a sig'. second a sapphire; the third a chalce- net shall be according to their name efor dony; thefourth an emerald; theJifth the twvelve tribes of Israel; and Aaron a sardonyx; the sixth a sardinus; the shall carry upon the breastplate of seventh a chrysolite; the eighth a beryl; judXagment, the Urim and Thum.nmim; the ninth a topaz; the tenth a chrysopra- and let thenm be upon the heart of sus; the eleventh ajacinth; the twvelfth Aaron, when he goeth in before Jeho an amnethyst, xxi. 17 to 20. The rea- vah, Exod. xxviii. 6, 15 to 20, 30. son why the foundations of the wall What was represented by the garments there were twelve, of as niany precious of Aaron, his ephod. robe, coat, 7itre stones, is, because the number twelve sig- and belt, is explained in the ARCANA nifies all the things of truth from good; CELESTIA, published at London, upon here, therefore, all things of doctrine. that chapter, where it is shown, that by But these things, as also those which the ephLod is represented divine trutih precede and follow in that chapter, in its ultimate; that by the precious may be seen particularly explained and stones there, are represented divine confirmed by parallel passages from truths shining from good; by twelve in the Word, in ouR APOCALYPSE RE- a fourfold order, all those truths firom VEALED. the firsts to the lasts; by the twelve 218. (2.) 7That the Goods and tribes, all the things of the church; by Triuths of the W4ford, in the Sense the breastplate, divine truth from diof its Letter, are nmeant by the Urim vine good in a universal sense; by the and Thumlmim, upon the Ephod of Urimn and Thunnlminm, the brilliancy of Aa'ron. divine truth from divine good, in the The Urim and Thummim were up- lasts or ultimates; for Urimn is shinon the ephod of Aaron, by whose ing fire, and Thummimn is brilliancy, in priesthood the Lord was represented, the angelic language, and integrity in as to the divine good, and as to the the Hebrew language: and also that work of salvation. By the garments answers were given by variegations of of the priesthood, or of its holiness light, and, at the same time, by tacit 23 u 1 S3 C'Conlcern uag the SacreJ Scripture, perception, or by an audible voice; the covenant, was represented, and besides many other things. From thence signified, the inmost of heaven these thiligs, it may be evident, that and the church; and by the law itself; )y these stones, also, are signified di- written upon the tiwo tables, was siognivine truths from good, in the last or fled tile Word; and by the cherTlbs ultinmate sense of the Word; nor are above it, were signified guards, lest the answers froln heaven given by other holy things of the Word should be viomeans, because, in that sense, the pro- lated. Now, because externals derive ceeding divine is in its fullness. their essence from internals, and these 219. (:3.) That similar Things and those from the inmost, which there are meant by the Precious Stones was the law, therefore the holy tllillgs in the Garden of cEden, in which of the Word were represented and sigthle King of Tyre is said to have nified by all the things of the tabernabeen. cle; thence it follows, that by the last It is read in Ezekiel, fKing of Tyre, things, or ultimates, of the tabernacle, thou'l7ho sealest up thy measure, fiJll which were the curtains, veils and of wtisdoml and perfect in beauty; thou colusuns, which were the coverings, bast been in Edlen, the garden of God; continents and firmarnents, were signievery precious stone was thy covering; fled the last things or ultimates of the the u.y, thile topaz and the diamond; Word, which are the truths and goods tihe bcryl, the sardonyx and thejasper; of the sense of its letter. Because thie srathire, the chrysoprasus and the those things were signified, therefore emcraldl; and gold, xxviii. 12, 13. By all the curtains and veils were made TiJre, in the Word, is signified the of fine-twined linen, and blue, and pur-,hurch, as to the knowledges of the ple, and scarlet double dyed, with chergood arid the true; by king-, is signified ubs, Exod. xxvi. 1, 31, 36. What was the truth of the church; by the garden represented and signified, in general of Efden, is signified wisdom and intel- and in particular, by the tabernacle ligence from the Word; by precious and by all the things that were in it, is stones, are signified truths shining fromn explained in the ARCANA CCELESTIA, good, such as are in the sense of the upon that chapter of Exodus: and it letter of the Word; and because these is there shown, that by the curtains things are signified by those stones, and veils, were represented the extertherefore they are called his covering. nals of heaven and the church, and so That the sense of the letter covers the likewise the externals of the Word; interior things of the Word, may be and also that by fiue linen, was signiseen above, n. 213. fled truth from a spiritual origin; by 220. (4.) That Goods and Truths, blue, truth from a celestial origin; by in the Lasts or Ultimates, such as purple, celestial good; by scarlet they are in the Sense of the Letter of double doyed, spiritual good; and by'the IlVord, were represented by the Cur- cherubs, the guards of the interiors of tains, rVeils and Columns of the Tab- the Word. ernarle. 2'21. (5.) That the same was rcpreBy the tabernacle built by Moses sented by the E:ternals of the f Templle in the wilderness, was represented at Jerusalem. ~heaven and the church; wherefore the The reason is, because by the temform of it was shown by Jehovah upon ple, as well as by the tabecruacle, w-as mount Sinai; thence by all the things represented heaven arid the church, which were in that tabernacle, which but by the temple, the heaven in which were the candlestick, the golden altar the spiritual angels are, and by lmhe for incense, and the table upon which tabernacle, the heaven where the cewas the bread of faces, were represent- lestial angels are. The spiritual aned and signified the holy things of gels are they who are in wisdom fromn heaven and the church; and by the the Word, but the celestial angels are holy of holies, where was the ark of they who are in love from the Word or the Word of the Lord.7 9 That by the temple at Jerusalem, in Himn; for all declarations and answers the highest sense, was signified the from heaven are always made by ultiDivine Human of the Lord, He teaches mates, such as are in the sense of the In John: Destroy this temple, and in letter of the Word; for they are made three clays I will raise it up; He spoke by the Lord in fullness. concerning the temiple of his body, ii. 2-23. (7.) That the powe, of the 19, 21; and where the Lord is meant, TVord, in Ultimates, was represented the Word also is meant, because He by the Nazarites. is the Word. Now, because by the It is read in the book of Judges interiors of the temple, were represent- concerning Samson, that he was a ed the interiors of heaven and the Nazarite from his mother's womb, and church, and so likewise of the Word, that his power consisted in hair. By therefore, by its exteriors were repre- Nazarite, and Nazariteship, also, is sented and signified the exteriors of signified hair. That his power conheaven and the church, and so likewise sisted in his hair, he himself made of the Word, which are the sense of manifest, saying, There hath not come its letter. Concerning the exteriors a razor upon tmy head, because I am a of the temple, it is read, that They were Nazarite from my mother's womb; if built of whole stone, not hewn, and of I be shaved, then my strength will go cedar within; and that all its walls from me, and I shall become weak, and within were carved with cherubs, palm- shall be like any other man, Judges trees, and openings of flowers; and that xvi. 17. No one can know why the the floor was overlaid with gold, 1 Nazariteship, by which is signified Kings vi. 7, 29, 39; by all which hair, was instituted, and whence it is things, also, are signified the externals that Samson had strength from his of the Word, which are the holy things hair, unless he knows what is signified of the sense of its letter. in the Word by the head. By the head, 222. (6.) That the Word in its is signified the intelligence which anGlory was represented in the Lord, gels and men have from the Lord by,Vhen lie weas transfigured. divine truth; thence, by hair, is signiConcerning the Lord transfigured fled intelligence in ultimates, or exbefore Peter, James and John, it is tremes, firom divine truth. Because read, That his face shone like the sun; this was signified by hair, therefore it his garments became like the light; and was a statute for the Nazarites, that that IJoses and Elijah were seen talk- they should not shave the hair of their ing with Hlimn; and that a bright cloud head, because that is the Nazariteship overshadowed the disciples; and that a of God upon their -head, Num. vi. 1 to voice was heard'from the cloud, saying, 21; and also it was for that reason orThdis is my beloved ISon; hear IHim, dained, that the high priest and his Matt. xvii. 1 to 5. I have been in- sons should not shave their heads,' iest structed, that the Lord then represent- they should die, and the whole house of ed the Word; by hisface, which shone Israel should be angry, Lev. x. 6. like the sun, was represented the divine Since the hair, on account of this siggood of his divine love; by the gar- nification fromn correspondence, was so mrents, which became like the light, the holy, therefore the Son.of Man, who is divine truth of his divine wisdom; by the Lord as to the Word, is described AMloses and Eljah, the historical and even as to the hair, that it was like prophetical Word; by Moses, the Word white wool, like snow, Rev. i. 14; in written by Him, and the historical like manner, the Ancient of days, Dan. Word in general; and by Elijah, all vii. 9. Since hair signifies truth iII the prophetical Word; by the bright the ultimates, and so the sense of the cloud. which overshadowed the disciples, letter of the Word., therefore those who the Word in the sense of the letter; despise the Word, in the spiritual wherefore, from this a voice was heard, world become bald; and. on the consaying, This is my beloved Son; hear trary, those who have highly esteemed ISO Concerningr the Sacred Scripture, the Word!, and have accounted it holy, divine good, spiritually and naturally appear in becoming hair. On account organized: the human brain is that of this correspondence, it came to pass, form; and because the whole of man that forty-two children, because they depends on his mind, all the things called Elisha bald, were torn in pieces which are in his body are appendages, by two she-bears, 2 Kings ii. 23, 24; which are actuated and live from those for Elisha represented the church, as two principles. Hence, now, it may to doctrine firom the Word, and she- be evident, why God came into the bcars signify the power of truth in the world, as the Word, and became Man; ultilnates. That the power of divine that this was for the sake of redemptruth, or of the Word, is in the sense tion; for then God, by the Htuman, of its letter, is because the Word which was divine truth, put on all there is in its fillness, and because the power, and cast down, subjugated and angels of both kingdoms of the Lord, reduced under obedience to Himself, and men, are together in that sense. the hells, which had grown up even to 224. (S.) Concerning the ineffable the heavens, where the angels were; Power of the WTord. and this not by an oral word, but by Scarcely any one, at this day, knows the divine Word, which is the divine that there is any power in truths; for truth; and afterwards Hie opened a it is supposed that it is only a word great gulf between the hells and the spoken by some one who is in authori- heavens, which no one from hell can ty, which ought, on that account, to pass over; if any one attempts it, he is be done; consequently, that truth is at the first step, tortured like a serpent, only like breath from the mouth, or placed upon plates of red-hot iron, or sound in the ear; when yet truth and upon a heap of ants; for devils and good are the constituent principles of satans, as soon as they smell the divine all things in both worlds, the spiritual truth, instantly precipitate themselves and the natural; and that they are the into the deep, cast themselves into cavthings by which the universe was cre- erns, and stop them up so closely, that nol ated, and by which the universe is pre- a crack may be open. The reason is, beserved, and also by which man was cause their will is in evils, and their made; wherefore those two are all in understanding in falses, and so in the all. That the universe was created opposites to divine good and divine by the Divine Truth, is openly said in truth; and because the whole man John: In the beginning was the Word, consists of those two principles of life, and the Jford was God; all things as was said, therefore they are so grievwere made by Hinm, that were made. ously tortured all over, from the head And the world was made by Him, i. 1, 3, to the heel, on the sensible perception 10. And in David, By the TWord of of the opposite. Hence it may be eviJehovah. the heavens were made, Psalm dent, that the power of divine truth is xxxiii. 6. By the T'Vord, in both pas- ineffable; and because the Word, sages, is meant the divine truth. Since which is in the Christian church, is the universe was created by it, there- the continent of divine truth, in the fore, also, the universe is preserved by three degrees, it is manifest, that it is't; for, as subsistence is perpetual ex- that which is meant in John i. 3, 10. istence, so preservation is perpetual That the power of this is ineffable, 1 creation. That man was made by the can confirm by many documents of exdivine truth, is, because all the things perience, in the spiritual world; but, of man refer themselves to the under- because they exceed belief, or appear standing and the will; and the under- incredible, I forbear to adduce them; standing is the receptacle of divine some, however, you may see related truth, and the will, of divine good; above, n. 209. From thesethings, this consequently the human mind, which memorable inference will be deduce!d; consists of those two principles, is no That the church, which Is in divine other than a form of divine truth and truths from the Lord, prevails over the or the Word of the Lcrd. 181 hlells, and that it is that, concerning er, from which no sense can be elicit. which the Lord said to Peter, Upon ed. Since, therefore, the Word, in this rock I will build?my church, and the sense of the letter, is such, it mIay the gates of hell shall notypreailcag'ainst be evident, that it cannot be underit, Matt xvi. 18. The Lord said these stood without doctrine. But examples words, when Peter had confessed that may illustrate. It is said that Jehovah iIe was the Christ, the Son of the liv- repenteth, Exod. xxxii. 12, 14;.lonah ing God, 16; this truth is meant there iii. 9, iv. 2; and also it is said, that by rock; for by rock, every where in Jehovah dloth not repent, Num. xxiii the Word, is meant the Lord as to di- 19; 1 Sam. xv. 29. These, without vine truth. doctrine, are not conformable to each 225. V. THAT THE DOCTRINE OF other. It is said that 7Jehovalh visiteth TIHE ClHURCH SHOULD BE DERIVED the iniquity of the Jfthers upon the FROM THE SENSE OF THE LETTER OF children unto the third and fourth genTHE WORD, AND CONFIRMED BY IT. eration, Num. xiv. 18; and also it is It was shown in the preceding ar- said, that The father shall not die on tides, that the Word, in the sense of account of' the son, nor the son on acthe letter, is in its fullness, in its holi- count of the father; but every one in ness, and in its power; and because his own sin, Deut. xxiv. 16. These do the Lord is the Word, and the First not disagree, but agree by doctrine. and the Last, as He says in the Reve- Jesus says, Ask, and it shall be given lation, i. 17, it follows that the Lord, to you; seek, and ye shall find; and in that sense, is most present, and that to hint that knocketh, it shall be opcn.from that, He teaches and enlightens ed, Matt. vii. 7, 8; xxi. 21, 22. Withman; but these things are to be de- out doctrine, it might be supposed that monstrated in this order: (1.) That the every one would receive what he asks; IlVord, without doctrine, is not under- but from doctrine it is known, that stood. (2.) lThat doctrine should be whatever man asks of the Lord, this is derived fronm the sense of the letter of given. This also the Lord teaches, the Word. (3.) But that divine truth, If ye abide in JAle, and my words abilde which is of doctrine, does not appear to in you, whatever ye wish, askc, and it any others, than those who are in illus- shall be donefor yoiu, John xv. 7. The trationfromn the Lord. Lord says, Blessed are thepoor, because 226. (1.) That the Word, without the kingdom of God is theirs, Luke vi. Doctrine, is not undcrstood. 20. Without doctrine, it may be The reason is, because the Word, thought, that heaven is for the poor, in the sense of the letter, consists of and not for the rich; but doctrine nere correspondences, to the end that teaches, that the poor in spirit are spiritual and celestial things may be in meant; for the Lord says, Blessed alr it together, and that every single word the poor in spirit. because the kilgnedone may be a continent and support of of the heavens is theirs, Matt. v. 5. them; therefore divine truths, in the Again, the Lord says, lut/ge not, lest sense of the letter, are rarely naked, ye be judc/jedl; wit/h what judgment ye but clothed, which are called appear- judge, ye shall bejjudlecd, Matt. vii. 1, ances of trulth.; and there are many 2; Luke vi. 37. Without doctrine, things accommodated to the capacity any one might be led to conclude that of the simple, who do not elevate their we should not judge concerning a bad thoughts above such things as they see man, that he is bad; but from doctrine before their eyes; and there are some it is lawful to judge, but justly; for things, which appear like contradic- the Lord says,.ludge righteous judgtions, when yet, in the Word, viewed ment, John vii. 24. Jesus says, Be not in its own spiritual light, there is no ye called teacher; because one is your contradiction; and also in some pas- Teacher, Christ. Call no man your sages in the prophets, there are names father on the earth; for one is your of places and persons brought togeth- Father in the heavens. NMither be ye 182 Concerning the Sacred Scripture, called masters; for one is your Ji-aster, 228. From these things, it may be (Christ, Matt. xxiii. 8, 9, 10. Without evident, that those who read the Word, doctrine, it would be, that it is not without doctrine, are in the dark conlawful to call any one teacher, father, cerning every truth, and that their and master; but filom doctrine, it is mind is wandering and uncertain, known, thiat it is lawful in a natural prone to errors, and also inclinable to sense, but not in a spiritual sense. Je- heresies, which they embrace, if favor sus said to the disciples, WhIen the and authority support them and their &Non of'm.an shall sit upon the throne famle be not endangered; fobr the of his glory, ye also shall sit upon Word is to them like a candlestick twelve thrones,judging the twelve tribes without light, and they see in the of Israel, Matt. xix. 2S. From these shade, as it were, many things; and words, it may be concluded, that the yet they see scarcely any thing, for disciples of the Lord are also to judge, doctrine alone is the candle. I have when yet they can judge no one; doc- seen such explored by the angels, and trine, therefore, will reveal this myste- it was found that they could confirm ry, by this, that the Lord alone, who from the Word whatever they would, is omniscient, and knows the hearts of and that they do confirm, particularly, all, will judge, and is able to judge; those things which are of their love, and that, by his twelve disciples, is and of the love of those whom they fameant the church as to all the truths vor. But I saw them stripped of their and goods which it has from the Lord garments, a sign that they were withby the Word; whence doctrine con- out truths; garments there are truths. eludes, that those are to judge every 229. (2.) Tlat Doctrine slhouled one, according to the words of the be derived from the Sense of the Lord in John, iii. 17, 18; xii. 47, 48. Lettcr of the Word, and cof,)rmed There are many other things in the by it. Word similar to these, from which it The reason is, because the Lord is very manifest, that the Word, with- is there present, and teaches and illusout doctrine, is not understood. trates; for the Lord never performs 227. The Word, by doctrine, is not any thing except in fullness, and the only understood, but it also shines in Word, in the sense of the letter, is in the understanding; for doctrine is like its fullness, as was shown above; a chandelier with lighted candles; a thence it is, that doctrine should be man then sees many things, which he derived froiom the sense of the letter. had not seen before, and also under- The doctrine of genuine truth may alstands those things, which he had not so be fully derived from the literal understood before:'obscure and dis- sense of the Word; for the'Word, in cordant passages he either does not that sense, is like a man clothed, see and passes by, or he sees and ex- whose face is bare, and whose hands plains them so that they may be in also are bare. All the things which accordance with doctrine. That the appertain to the faith and life of man, Word is seen from doctrine, and ex- consequently to his salvation, are t1here plained according to it, is testified by naked or bare, but the rest are clothed; experience in the Christian world. All and in many places where they are the Reformed see the Word from their clothed, they appear through the clothdoctrine, and they explain the Word ac- ing as objects appear to a woman cording to it; in like manner, the Roman through thin silk before her lace. The (Catholics from theirs, and according to truths of the Word, also, as they are it; yea, the Jews firom theirs, and accord- multiplied from the love of them, and inl to it; consequently they see falses as by this they are arranged in order. firom false doctrine, and truths fiom true shine and appear more and more doctrine. Hence it is manifest, that clearly. true doctrine is like a lantern in the 230. It may be supposed, that the (lark, and like a guid.e-post in the ways. doctrine of genuine truth might be or the Word of the Lord. 185 obtained by the spiritual sense of the wherefore, through these senses, and'Word, which is given by the science their light, the Lord flows into the natof correspondences; but doctrine is ural sense of the Word, arnd into the not obtained by that, but it is only light of this with man; thence man illustrated and corroborated; for, as acknowledges the truth from an interiwas before said, n. 208, a man, by or perception, and then sees it in his some correspondences which are thought, and this as often as he is in known, may falsify tile Word, by con- the affection of truth, for the sake of' joining and applying them to confirm truth; for perception comes from afthat which is fixed in his mind from fection, and thought from perception, a principle which he has imbibed. and thus acknowledgment is mnade, Besides, the spiritual sense is not giv- which is calledjaith. en to any one, except by the Lord 23.2. The contrary happens to those alone, and it is guarded by Him, as who read the Word friom the doctrine the angelic heaven is guarded; for of a false religion, especially to those this is in it. who confirm that doctrin,) from the 231. (3.) Thatgenuine Truth, which Word, and then look to their own gloshould be of Doctrine, in the Sense ry, and to the riches of the world. of the Letter of the Word, does With these, the truths of tbh Word are not appear to any others, than those as in the shade of night, andA falses as who are in Illustration firomL the in the light of day; they read truths, Lord. but they do not see them; and if they Illustration is fiom the Lord alone, see the shadow of them, they falsify and with those who love truths because them. These are they, concerning they are truths, and make them uses whom the Lord says, that They have of life; with others, illustration in the eyes, and they do not see, and cars, and Word is not given. That illustration thcy do not understand, Matt. xiii. 14, is fiom the Lord alone, is, because the 15. Thence their light, in spiritual Word is from Him, and thence He is things, which are of the chulrch, bet in it. That those have illustration, cones merely natural, and the sight who love truths because they are of their mind, like that of one who truths, and make them uses of life, is, sees spectres in the bed when he because they are in the Lord, and the wakes up; or like that of one walking Lord in them; for the Lord is the in the night, who believes himself Truth itself, as was shown in the chap- awake when he is asleep. ter concerning the Lord; and the 233. It has been given me to speak Lord is then loved, when man lives ac- with many after death, who believed cording to his divine truths, and so that they should sline like the stars in when uses are performed from them, ac- heaven, because, as they said, they cording to these words in John: In that had accounted the Word holy, had of: day, ye shall know that ye are in Ale, ten read it through, had collected and I in you. He who hath my coIn- thence many things, by which they mandclments, and doeth them, loveth Ale; had confirmed the tenets of their faith, and I will love him., and will manifest and therefore had been celebrated as l'fyself to hinm; and I will come to learned men; whence they believed him, andl make an abode with him, xiv. that they should be AMichaels aInd Ra20, 21, 23. These are they who are phaels. But many of them were exin illustration, when they read the amined, as to the love fiom which they Word, and with whom the Word studied the Word; aind it was found shines and becomes translucent. The that some studied it fromn the love of rcalson why the Word, with those, shines themselves, that they mrrighlt be worand becomes translucent, is, because shipped as priniates of the chllurch; there is a spiritual and a celestial and some from the love of the Nworldl, sense in every part of the Word, and that they might gain riches; when these senses are in the light of heaven; these, also, were examined, as to xvihat l 84 4'Uoncerning the Sacred Scripture, they knew from the Word, it was angels of heaven, is, because the spir found that they knew nothing thence itual sense and the celestial sense are of ge-uine truth, but only such as is within that sense, and the angels are called truthf]dszAiecl, which in itself is in those senses; the angels of tile the false in a state of putridity, for in Lord's spiritual kingdom, in the spiritheaven it stinks; and it was said to ual sense of the Word, and the anloels them, that they had this because they of his celestial kingdom, in its celestial themselves and the world were the sense: these two senses are evolved friom ends, when they read the Word, and the natural sense of the XWord, whilst not the truth of faith and the good of man, who accounts the Word holy, is life; and when self and the world reading it. The evolution is instantanebecome ends, then the mind, in read- ous; consequently consociation is also. ing tile Word, is fixed in self and 235. That the spiritual angels are in the world; and thence they think in the spiritual sense of the Word, and continually from their proprium, and the celestial angels in its celestial the propriumi of man is in thick dark- sense, has been manifested to me by ness, as to all the things which are of much experience. It was given to perheaven and the church; in which state ceive, that, while I was reading the man cannot be led by the Lord, and Word in the sense of its letter, comelevated into the light of heaven; con- munication was made with the heavsequently he cannot receive any influx ens, now with this society there, now from the Lord through heaven. I have with that: the things which I underalso seen these admitted into heaven, stood according to the natural sense, and when there they were found to be the spiritual allgels understood accordwithout truths, they were cast down; ing to the spiritual sense, and the cebut still there remained with them lestial angels according to the celestial a conceit that they were deserving. sense, and this in an instant; and beThe case was different with those who cause this communication has been had studied the Word from the affec- perceived several thousands of times, tion of knowing truth, because it is I have not any doubt left concerning truth, and serves for the uses of life, it. There are also spirits who are benot only of their own, but also of their low the heavens, and who abuse this neighbor's: those I have seen elevated communication; for they recite some into heaven, and thus into the light in sayings from the sense of the letter of llhich the divine truth there is; and the Word, and immrnediately observe then, at the sa.me time, exalted into and note the society with which corningelic wisdom, and into its happiness, munication is made: this, also, I lhave n which the angels of heaven are. often seen and heard. From these 234. VI. THIAT BY TI-IE SENSE OF things, it has been given to know by TIHE LETTER OF THE WORD, THERE lively experience, that the Word, as IS CONJUNCTION WITH THE LORD, AND to the sense of its letter, is a divine CONSOCIATION WITI-I THE ANGELS. medium of conjunction with the Lord That by the Word, there is con- and of consociation with the angels of junction with the Lord, is, because He heaven. is the Word, that is, the Divine Truth 236. But it shall be illustrated by itself and the Divine Good therein; examples, how the spiritual angels that conjunction is by the sense of the perceive their sense, and the celestial letter, is, because the Word, in that angels theirs, from the natural sense, sense, is in its fullness, in its holiness, when man reads the Word. Let four and in its power, as was shown above, commandments of the decalogue be in its proper article. This conjunction for examples; as, TILE FIFTH Coi1does not appear to man, but it is in the MANDMENT, 7'I0ou shaclt not kill. By affection of' truth, and in the percep- this, nan not only understands to kill, tion of it. That by the sense of the but also to cherish hatred and breathe letter, there is consociation with the revenge even to death; a spiritual an or the Word of the Lord. 185 gel, for killing, understands to act the and calls forth from the sense of the devil and destroy the soul of man; but letter of the Word spiritual things, and a celestial angel, for killing, under- a celestial angel, celestial things, is, bestands to cherish hatred towards the cause those things are according to Lord and the Word. THE SIXTH their nature, and are homogenecus. COMMANDMENT, Thou shalt not cor- That it is so, may be illustrated by sirnmit adultery. Man, by committing adul- ilar things in the three kingdoms of natery, understands to commit whoredom, ture, the animal, the vegetable and the to do obscene things, to speak lascivious mineral. In THE ANIMAL KINGDOM; words, and to entertain filthy thoughts; From the food, when it has become a spiritual angel, for committing adulte- chyle, the vessels derive and call fbrth ry, understands to adulterate the goods their blood, the nervous fibres, their of the Word, and to falsify its truths; juice, and the substances which are but a celestial angel, for committing the originsof the fibres, their spirit. In adultery, understands to deny the Di- THE VEGETABLE KIN(;DOMI; A tree, vine of the Lord, and to profane the with its trunk, branches, leaves and Word. THE SEVENTH COMMANDMENT, fi'uit, stands upon its root; and from Thou shalt not steal. Man, by steal- the ground, by means of the root, it exing, understands, to steal, to defraud, tracts and calls forth a grosser juice for and, under any pretence, to take away the trunk, branches and leaves, a from the neighbor his goods; a spiritu- purer, for the fleshy part of the fruit, and al angel, for stealing, understands to the purest, for the seeds within the fiuit. deprive others of the truths and goods In THE MINERAL KINGDOM; In the boof their faith, by falses and evils; but a sorn of the earth, in some places, there celestial angel, for stealing, under- are minerals impregnated with gold, stands to attribute to himself those silver, copper and iron; from the vathings which are the Lord's, and to pors and effluvia from rocks, gold, silclaim to himself his righteousness and ver and iron, respectively, derive their merit. THE EIGHTII COMMANDMENT, proper elements, and the watery eleThou shalt not bearfalse witness. Man, ment carries them round about. I)y bearing false witness, understands, 238. The Word, in the letter, is like a also, to tell lies, and to defame any cabinet, in which lie in order precious one; a spiritual angel, for bearing false stones, pearls and diadems; and when a witness, understands to say, and to per- man accounts the Word holy, and reads suade others to believe, that the false is it, for the sake of the uses of life, the true, and evil is good, and vice ver- thoughtsof his mind are, comparatively, sd; but a celestial angel, for bearing like one who holds such a cabinet in false witness, understands to blaspheme his hand, and sends it to heaven, and the Lord and the Word. From these it is opened in its ascent, and the preexamples, it may be seen how the spir- cious things therein come to the angels, itual and the celestial are evolved and who are interiorly delighted with seeextracted from the natural sense of the ing and examining them. This deWord, within which they are; and, light of the angels is communicated to what is wonderful, the angels extract man, and makes consociation, and also their senses, without knowing what the a communication of perceptions. For man is thinking; but still the thoughts the sake of this consociation with anof anoels and men make one by corre- gels, and, at the same time, conjuncspondences, like end, cause and effect; tion with the Lord, the Holy Supper ends, also, are actually in the celestial was instituted, in which the Bread bekingdom, causes in the spiritual king- comes, in heaven, divine good, and dom, and effects in the natural king- the Wine becomes divine truth, both dom; thence, now, the consociation of from the Lord. Such correspondence men with angels is by means of the is from creation, to the end that the an. Woid. gelic heaven, and the church upon earth 237. That a spirilu al angel extracts and the spiritual world in general 24 186 Concerning the Sacred Scripture, mas make one with the natural world, by the angels there, and al,;o bly the and that the Lord may conjoin Himself spirits who are under the heavens. with both at the same time. But lest this should be concealed forev. 239. The reason, also, why the con- er, it has been given me to be in comsociation of men with angels is effected pany with angels and spirits, and to by the natural or literal sense of the speak with them, and to see the things Word, is, because, in every man, there that are with them, and afterwards to are, from creation, three degrees of life, relate many things whichll I have seen the celestial, the spiritual and the natu- and heard; this has been done in a ral; but man is in the natural degree as work concerning HEAVEN AND HEIL, long as he is in the world, and then so published at London in the year 1758; ftar in the angelic-spiritual as he is in from which it may be seen, that angels genuine truths, and so far in the celes- and spirits are men, and that there are tial as he is in a life according to them; with them, in abundance, all the thlings but still he does not come into the spir- that there are with men in the world. itual and celestial themselves, till after That angels and spirits are men, may be death, because these two are included seen in that work, n. 73 to 77, and n. and concealed in his natural ideas; 453 to 456; that there are wvith them wherefore, when the natural goes off things similar to the things that are by death, the spiritual and the celestial with men in the world, n. 170 to 19l0; remain, from which the ideas of his and also that there is divine worship, thought are then produced. From and that there is preaching in the these things, it may be evident, that in temples withy them, n. 221 to 227; and the Word alone there is spirit and life, that there are writings and also books, as the Lord says: Thle words which I n. 253 to 264; and that the Sacred speak unto you are spirit and life, Scripture or the Word is there, n. 259. John vi. 63. The water which I will 241. As to what respects the Word give unto you shall become a fountain in heaven, it is written in a spiritual of water, springing up into eternal lfc, style, which (lifTers entirely fiom a iv. 14. lan, cloth not live by bread natural style. The spiritual style conalone, but by every word proceeding sists of mere letters, each of which infrom the mouth oj' God, Matt. iv. 4. volves some particular sense; and Work fbr the meat wnhich endurecth unto there are little lines, curvatures and eternal life, which the Son of MLuan will dots above and between the letters and give to you, John vi. 27. in them, which exalt the sense. The 240. VII. TIIAT THE WORD Is IN letters with the angels of the spiritual ALL THE HEAVENS, AND'rHAT THENCE kingdom are like the letters used in IS ANGELIC WISDOM. printing, in our world, and the letters That the Word is in the heavens, has with the angels of the celestial lingbeen hitherto unknown; nor could it dom, are, with some, like Arabic let. be made known so long as the church ters, and with some like the old Hewas ignorant that angels and spirits are brew letters, but inflected above and men, altogether similar, in face and below, with marks above, between and body, to men in our world; and that within; each of these also involves an there are with them things similar to entire sense. Because their writing is the things which are with men, in all such, therefore the names of persons and respects, with this difference only, that places in the Word with them are exthey are spiritual, and that all the pressed by signs; thence it is understood things that are with them, are from a by the wise, what spiritual and celestial spiritual origin; and that men in the thing is signified by each; as by Moses, world are natural, and that all the the Word of God written by him. and in things with them, are from a natural a general sense; the historical Word, origin. As long asthis was concealed, by Elijah, the prophetical; by Abra it could not be known, that the Word ham, Isaac and Jacob, the Lord as to is also in the heavens, and that it is read the celestial Divine, the spiritual D, or the Word of the Lord. 18 vine and the natural Divine; by Aaron, as the wisdom of these angels exceeds the priestly office; by David, the kingly the wisdom of men; and this because office, both of the Lord; by the names the celestial angels are in the good of of the sons of Jacob, or of the twelve love from the Lord, and the spiritual tribes of Israel, various things of heav- angels are in the truths of wisdom from en and the church; similar things by the Lord; and where the good of love the names of the twelve disciples of the is, there wisdom resides at the same Lord; by Zion and Jerusalem, the time; but where truths are, there rechurch as to doctrine from the Word; sides no more of wisdom, than there by the land of Canaan, the church it- does, at the same time, of the good of self; by the places and cities there, on love. This is the reason why the Word, this side and beyond the Jordan, vari- in the Lord's celestial kingdom, is ous things which are of the church and written differently from the Word in its doctrine. It is similar with num- his spiritual kingdom; for, in the Word bers; these are not in the copies of the of the celestial kingdom, the things cxWord which are in heaven, but, instead pressed are the goods of love, and the of them, the things to which the num- marks are affections of love; but in the bers correspond. From these things it word of the spiritual kingdom, the may be evident, that the Word, in heav- things expressed are the truths of wis. en, is, as to the literal sense, similar; and dom, and the marks are interior per., at the same time corresponding to our ceptions of truth. From these things Word, and thus that they are one. This it may be concluded, what wisdom is wonderful, that the Word in the heav- there is concealed in the Word, which ens is so written, that the simple under- is in the world, for in it all angelic stand it in simplicity, and the wise in wisdom, which is ineffable, is concealwisdomn; for there are many curvatures ed; and the man who is made an anand marks above the letters, which, as gel by the Lord, through the Word, was said, exalt the sense; the sim- comes into that wisdom after death. ple do not attend to them, nor do they 243. VIII. THAT THE CH-URCH IS know them, but the wise attend, each FROM THIE WORD, AND THAT IT IS SUCI one according to his wisdom, even to WITH MAN AS IS HIS UNDERSTANDING the highest. A copy of the Word, or THIE WORD. written by angels inspired by the Lord, That the church is from the Word, is preserved amongst every larger soci- does not fall into doubt; for it has been ety, in its sacred repository, lest the shown above, that the Word is the di Word, asto some point, should in other vine truth, n. 189 to 192; that the places be altered. The Word which is doctrine of the church is from the in our world, is similar to the Word in Word, n. 2205 to 233; and that conheaven, in this, that the simple under- junction with the Lord is by the Word, stand it in simplicity, and the wise in n. 234 to 239; but that the unKderwisdom; but this is effected in a differ- standing of the Word makes the church, ent manner. may be a matter of doubt, because 242. That the angels have all their there are those who believe that they x isdomn by the Word, they themselves are of the church, because they have confess; for as far as they are in the the Word, read it or hear it from a understanlding of the Word, so far they preacher, and know something of the are in light. The light cf heaven is sense of its letter; but how this and divine wisdom, which to their eyes is that in the Word is to be understood, light. In the sacred repository in they do not know, and some do not which a copy of the Word is laid up, care; wherefore it will here be coinl. the light is flammeous and bright, firmed, that the Word does not make exceeding every degree of the light the church, but the understanding of it, which is out of it in heaven. The wis- and that the church is such., as is the dom of the celestial angels exceeds the understanding of the Word with those wisdomrr of the spiritual almost as much who are in the church. 188 Concerning the Sacred Scrtpture, 2414. rhat the church is according officers placed over them, to whomnl er to the understanding of the Word, is, mission is given to take thence, for theil because the church is according to the uses, as much as they please; but tlhose truths of faith and the goods of charity, who only possess the Word, and read it, and these two are universals which are and yet do not seek after genuine truths not only scattered about through all for faith, and genuine goods fbr life, are the literal sense of the Word, but they like those, who from hearsay, know that are also concealed within, like precious so great treasures are there, but do not things in treasuries. Those things receive from them any money. Those which are in its literal sense, appear to who possess the Word, and do not deevery man, because they flow in directly rive thence any understanding of geninto the eyes; but those things which uine truth, and will of genuine good are hid in the spiritual sense do not are like those who believe themselves to appear, except to those who love truths be rich, from having borrowed money because they are truths, and do goods of others, or having in possession the because they are goods; to these the farms, houses and merchandise ofothers. treasure is manifested, which the literal that this is fanciful every one sees. They sense covers and guards; and these are are also similar to those who go dressthe things which, essentially, make the ed in fine clothes, and ride in gilded church. chariots, with attendants before, behind 245. That the church is according and at the sides, and yet not any of to its doctrine, and that doctrine is from those things are their own property. the Word, is known; but still doctrine 246. Such was the Jewish nation: does not make the church, but sound- wherefore that nation, because it l)osness and purity of doctrine, conse- sessed the Word, was likened by the quently the understanding of the Lord to a rich marn, who was clothed Word; but doctrine does not institute in purple and fine linen, and fared sumpand make the particular church, which tuously every day; an.d yet he had not is with every single man, but faith derived from the Word so much of and a life according to it; in like man- good and truth, as to show mercy to ner, the Word does not institute and poor Lazarus, who lay before his gate make the church, in particular, with fill of sores. That nation not only did every man, but a faith according to the not appropriate to itself any truths firom truths, and a life according to the goods, the Word, but it appropriated falses in which he derives thence and applies such abundance, that, at length, not to himself. The Word is like a mine, any truth appeared to them; for truths in which gold and silver are at the bot- are not only covered over by falses, but tom in all abundance; and like a mine they are also obliterated and rejected: in which, more and more interiorly, thence it was, that they did not acstones more and more precious are knowledge the Messiah, although all concealed: these mines are opened the prophets had announced his advent. according to the understanding of 247. In many places in the propllthe Word. Without an understanding ets, the church, with the Israelitish (end of the Word, such as it is in itself, in Jewish nation, is described as being its bosom and in its depth, it would entirely destroyed and annihilated by 11o more make the church with man, this, that they falsified the meaning or than those mines in the continent of understanding of the Word; for nothAsia could make an European rich, ing else destroys the church. The unless he were among those who possess understanding of the Word, as well the and work them. The Word, with those true as the false, is described in the who search for the truths of faith, and prophets by EPHRAIM, particularly ill the goods of life thence, is like the Hosea; for by Ephrain,, in the Word, treasures with the king of Persia, the is signified the understanding of the Great Mogul, or the emperor of China; Word in the church. Since the un aild the men of the church are like the derstanding of the Word makes the or the Word of the Lord. 189 church, therefore Ephraim is called in of the understanding of the Word that the Word A DEAR SON, and A PLEASANT is, of its genuine truth, as in these pasCHILD, Jerem. xxxi. 21; THE FIRST- sages: I know Ephraim, that he hath BORN, 20; THE STRENGTH OF THE altogether committed whoredom, and Is. HEA D OF JEHOVAH, Psalm lx. 9, cviii. rael is deJiled, Hosea v. 3. I, the 9; POWERFUL, Zech. x. 7; FILLED WITH house of Israel, I have seen a horrible THE BOW, ix. 13; and the sons of thing; there Ephraim committed whoreEphraim are called ARIED, and SHOOT- domn, and Israel is defied, vi. 10. Israel ERS WITH THE BOW, Psalm lxxviii. 9; is the church itself, and.Ephraim is the for by the bow is signified doctrine understanding of the Word, from which from the Word fighting against falses. and according to which the church is Therefore, also, Ephraim was removed wherefore it is said, Ephraim has corzto the right hand of Israel, and blessed; nitted whoredom, and Israel is defiled. and also he was accepted instead of Since the church, with the Israelitish Reuben, Gen. xlviii. 5, 11, and the fol- and Jewish nation, was utterly destroylowing verses. And therefore Ephraim, ed by falsifications of the Word, therewith his brother J1Ianasseh, was exalted, fore it is said concerning Ephraim, 1 by MlIoses, in the benediction of the sons will give thee up, Ephraim, Iwill deiver of Israel, under the name of Joseph, their thee up, Israel, like Admnah, and I wVill' fathcr, above all, Deut. xxxiii. 13 to set thee as Zeboimn, Hosea xi.S. Now 17. But what the church is, when the because the prophet Hosea, from the first understanding of the Word is lost, is chapter to the last, treats concernilng also described by Ephraim, in the the falsification of the genuine under.. prophets, particularly in Hosea, as in standing of the Word, and concerning these passages; Israel and Ephraim the destruction of the church thereby, villfall together. Ephraim will be for and because by whoredom is signified a wnilderness. Ephraim is oppressed the falsification of the truth there, thereand shaken in judgment, Hosea v. fore it was commanded that prophet, 5, 9, 11, 12, 13, 14. TV/tat shall I do that he should represent the state ofthe to thee, 0 Ephraim, because thy holi- church, by taking to himsclf a harlot to ness, like the morning cloud, and like wife, and begetting children of her, Ho. the ear7ly falling dlew,goeth away? vi. sea i.; and again, that he should take 4. They shall not dwell in the land of a woman, an adulteress, iii. These Jehovah; Ephraim shall return into passages have been cited, that it may be Egypt, and in Assyria he shall eat known and confirmed from the Word, what is unclean, ix. 3; the land of,Je- that the church is such, as the underhiovah is the church; Egypt is the sci- standing of the word in it; excellent and entific of the natural man; Assyria is precious, if the understanding be from reasoning thence; from which two the genuine truths of the Word, but together, the Word, as to the interior destroyed, yea, filthy, if from those that understanding of it, is falsified; there- are falsified. fore it is said, that Ephraim shall re- 248. IX. THAT THE MARRIAGE OF turn into Egypt, and in Assyria lie shall THE LORD AND THE CTHURCH, AND eat what is unclean. Ephraim fecetth THEFNCE THiE MARRIAGE OF TIIE GooD on the wind, and followctlt after the AND THE TRUE, IS IN EVERY PART OF east wind. Every day he multiplieth THE WVOORD. falsehood and vastation; he maketh a That the marriage of the Lord and covenanlt with A ssyria, and oilis carri- the church, and thence the marriage ed int(o Egypt, Hosea xii. 2. To feed of the good and the true, is in every on the wind, to,follo anter the east part ocfthe Word, has not hitherto been wind, and to multiply false7hood and seen; nor could it be seen, because the vastation, is to falsify truths, and thus spiritual sense of the AVord has not beto destroy the church. The like is fore been disclosed. and that marriage signified by the whioredom of Ephraim; cannot be seen, except by that; for for whoredom signifies the falsification there are two senses in the Word 190 Concerning the Sacred Scripture, concealed in the sense of its letter, one, that man may be a man of he which are called the spiritual and the church; and they do make one when celestial. In the spiritual sense, in the man forms the understanding from gen. Word, those things which are of it re- uine truths and this is done to appearter themselves chiefly to the church; ance as by himself, and when his wvill and in the celestial, chiefly to the Lord; is filled with the good of love, this is and also in the spiritual sense, those done by the Lord; thence man has the things which are of it refer themselves life of truth, and the life of good; the to the divine truth, and in the celestial, life of truth in the understanding, and to the divine good; thence, there is in the life of good in the will, which, when the Word that marriage. But this does they are united, do not make two, but not appear to any one except to him, one life. This is the marriage of the who, from the spiritual and celes- Lord and the church, and also the martial senses, knows the significations of riage of the good and the true with words and names; for some words and man. names are predicated of good, and some 250. That there are in the Word of truth, and some include both; where- two expressions, which appear like repfore, without that knowledge, that mar- etitions of the same thing, may be riage in every part of the Word cannot seen by readers who attend to it; as, be seen; this is the reason, why this brother and com2panion,poor and nrecdy, arcanum was never before discovered. wilderness and desert, void and emlpSince there is such a marriage in every tiness,jbe and enemy, sin and iniquity, part of the Word, therefore many times, anger and wrath, nation and people, joy in the Word, there are two expressions, and glacdness, mnourning and weepinlg, which appear like repetitions of one justice and judgment, &c., which apthing; but yet they are not repetitions, pear like synonymous expressions, when but one refers itself to good, and the yet they are not so; for brother, poor, other to truth, and both, taken together, wilderness, foe, sin, anger, nation, joy, make their conjunction, and so one mourning andjustice, are predicated of thing. Thence also is the divine ho- good, and in the opposite sense, of evil; liness of the Word; for, in every divine but companion, needy, desert, eniptinEiss, work, there is good conjoined to truth, enemy, iaiquity, wrath, pcople, gladeness, and truth conjoined to good. weeping and judgment, are predicated 249. It is said, that the marriage of of truth, and in the opposite sense, of the Lord and the church, and thence the false; and yet it appears to the reathe marriage of the good and the true, der, who does not know this arcanum, is in every part of the Word, because, that poor and needy, wilderness and deswhere the marriage of the Lord and the ert, void and emptiness, &c., are one church is, there also is the marriage of thing, and yet they are not; but they the good and the true, for this marriage become one thing by conjunction. In is from that; for when th( church, or the Word, also, many things are joined the mnan of the church, is in 1'uths, then together, as fre andJanle, gold and silthe Lord flows into his truths with good, ver, brass and iron, wood and stone, and vivifies them; or, what is the same,. bread and wine, purple and fine linen, when the man of the church is in the un- &c.; because fire, gold, brass, wood, derstanding of truth, then the Lord, by bread and purple, are predicated of the good of charity, flows into his under- good; but flame, silver, iron, stone, westan(ling, and thus infuses life into him. ter, wine, and fine linen, are predicated of There are two faculties of' life with truth. In like manner, it is said, that every man, which are called the under- men should love God with the wv;,le stan(ling all the w7ii tilie understami,]- heart andi with tile whole soul; and aling is the receptacle of truth, and so, that God will create in man a new thence of wisdom; anid the wdil Is the heart and a new spirit; for heart is predreceptacle of good, and thence of char- icated of the good of love, and soul ity; these two faculties should make and spirit oftle truths of faith. There or the Word of the Lord. 191 are also words which, because they will not make thee hear the calumny oJ partake of both as Nwell of the good as THE NATIONS any more, and thou shall the true, are used by themselves with- not bear the reproach of TIHE PEOPLE out others adljoined; but these and ma- any more, Ezek. xxxvi. 15. All PEOny more things are not apparent, except PLE and NATIONS shall worship Him, to the angels, anrd to those who, while Dan. vii. 14. Let not THE NATIONS they are in the natural sense, are also make a by-word concerning them, and in the spiritual sense. say among TIE PEOPLE, Where is their 251. It would be tedious to show God? Joel ii. 7. The remains of from the Word, that there are two such my PEOPLE shall spoil them, and the resexpressions in the Word, which appear idle of my NATION shall inherit them, like repetitions of the same thing, for it Zeph. ii. 9. iiany PEOPLE and numtPrwould fill many pages; but, that doubt ous NATrIONS shall come to seek Jehovah may be removed, I will adduce the pas- in Jerusalem, Zech. viii. 22. M1ine eyes sages where nation and people, and have seen thy salvation, which thou hast where jolt and gladness are used to- prepared bfore the face of all PEOPLE, gether. The passages where nation a light for the enlightening of the NAand people are named, are these; Ah TIONS, Luke ii. 30, 31, 32. Thou sinlful NATION, A PEOPLE laden with in- hlast redeenmed us by thy blood, out of iquity, Isaiah i. 4. THE PEOPLE walk- every PEOPLE and NATION, Rev. v. 9. ing in darkness, saw a great light; Tltou mnust again prophesy over PEOPLE thou hast mlultmiplied THE NATION, iX. 1, and NATIONS, X. 11. Thou wilt set zme 2. Assyria, the rod of mine anger; for the head of THE NATIONS; A PEOPLE I will send hinm against a hypocritical which I had not known will serve me, NATION, I will give him a charge Psalm xviii. 43. Jehovah frustratcth against THE PEOPLE of my wrath, x. 5, the counsel of THE NATIONS, He sulb6. It shall come to pass in that day, verteth the thoughts of TIHE PEOPLE, THE NATIONS shall seek the Root of xxxiii. 10. Thouscttestus as aproverb Jesse, which standet7 for a sign of TIhE am7ong TE NATIONS, a shaking of the PEOPLE, Xi. 10. Jehovah, who smiteth head amtong TIlE PEOPLE, Xliv. 14. THE PEOPLE with an incurable wound, Jehovah will subdue THE PEOPLE under r l'litn'g TI-IE NATIONS with anger, xiv. 6. uts, and THE NATIONS under our feet; fIn that day shall be brought, as an of- Jehovah reifneth over THE NATIONS, the fcringr to Jehovah of hosts, A PEOPLE voluntary of TIIE PEOPLE are gathered distracted and peeled, and A NATION together, xlvii. 3, S, 9. THE PEOPLE nmarked out and tramnpled upon, xviii. 2. will confess Thee, and THE NATIONS Thle strong' PEOPLE shall honor thee, will sing praise, because Thou wilt the city qfpoowful NATIONS shall fear judge TlIE PEOPLE in uprightness, rand thee, xxv. 3. Jehovah will destroy the wilt lead TIE'NATIONS upon the earth, covering upon all PEOPLE, the veil utpon 1xvii. 3, 4. Remember me, Jehovah, in all NATIONS, xxv. S. Approach, ye the good pleasure of thy PEOPLE, that NATIONS) and hearken, ye PEOPLE, rImay be glad in the joy of thy NATIONS, xxxiv. 1. I have called thee for a cov- cvi. 4, 5: besides in other places. The enant of THE PEOPLE,for a light of THE reason why nations andpcople are menNATIONS, xlii.6. LetallTHE NATIONsbe tioned at the same time, is, because, by gathered together, and let TIlE PEOPLE nations, are meant those who are in goo(]d, come together, xliii. 9. Behold, I will and in the opposite sense, those who are lift up my hand towards TIHE NATIONS, in evil; and by people, those who are in and?/1 standard towards THE PEOPLE, truths, and in the opposite sense, those xlix. 22. I have given Him for a wit- who are in falses; wherefore those who ness to THE PEOPLE, a Prince and a are of the Lord's spiritual kingdom, are Lawgiverto THE NATIONS, liv. 4,5. Be- called people, and those who are of the hold A PEOPLE comiingfrom the land of Lord's celestial kingdom, are called the north, and a great NATION from the nations; for all in the spiritual kinlg. sides of the land, Jerem. vi. 22, 23. I domn are in truths, and thence in intel. 192 Concerning the Sacred Scripture, igence; but all in the celestial king- 9; xxii. 17. Wherefore John the Bapdlom are in goods, and thence in wisdom. tist said concerning Jesus, Ife who hlath 252. It is similar with many others; the bride is the bridegroom, John iii. 29. as that where JOY is mentioned, GLAD- 253. On account of the marriage of NESS also is mentioned, as in these divine good and divine truth, in every passages: Behold JoY and GLADNESS part of' the Word, it is said, in very to slay an ox, Isaiah xxii. 13. They many places, Jehovah God, and also, shall obtain Joy and GLADNESS, and Jehovah and the Holy One of Is'rael, sorrow and sighing shall flee away, as if they were two, when yet they are xxxv. 10; li. 11. GLADNESS and JoY one: for by Jehovah is meant the are cut of from the house of our God, Lord, as to the divine good of' divine Joel i. 16. The voice of JoY shall love, and by God and by tile h1oly cease, and the voice of GLADNESS, One of Israel is meant the Lotrd, as Jerem. vii. 34; xxv. 10. The fast of to the divine truth of the divine wisthe tenth shall be to the house of Judah dom. That Jehovah and God, and for JoY and GLADNESS, Zech. viii. 19. Jehovah and the Holy One of _Israel, BE GLAD in Jerusalem, and REJOICE in are mentioned in very many places, in her, Isaiah lxvi. 10. REJOICE and BE the Word, and yet one is meant, may GLAD, O daughter of Edom, Sam. iv. be seen in THE DOCTRINE CONCERNINC 21. kThe heavens SIHALL BE GLAD, and THE LORD THE REDEEMER. the earth SHALL REJOICE, Psalm lxviii. 3. 254. X. THAT HERESIES MTAY BP They will make me hear JOY and GLAD- TAKEN FROIM THE SENSE OF THlE LET. NESS, 1i. 10. JOY and GLADNESS shall TER OF THE WORD, BUT THAT TO CONbe found in Zion, confession and the FIRl THlEM I IS IHURTFUL. voice of singing, Isaiah li. 3. There It was shown above, that the WNTord shall be GLADNESS, and many shall cannot be understood without doctrine, REJOICE at his birth, Luke i. 14. I and that doctrine is like a candle, that will make the voice of Joy and the voice genuine truths may be seen; and this of GLADNESS cease; the voice of the because the Word was written by mere bridegroom and the voice of the bride, correspondences; thence it is, that Jerem. vii. 34; xvi. 9; xxv. 10. There many things there are appearances of shall yet be heard, in this place, the truth, and not naked truths; and many voice of JoY, and the voice of CGAD- things are written according to the NESS, and the voice of the bridegroom, capacity of the merely natural man, and the voice of the bride, xxxiii. 10, and yet so that the simple may unlder11: and in other places. The reason stand them in simplicity, the intelligem that both, joy as well as gladness, are in intelligence, and the wise in wvismentioned, is, becausejoy is predicat- dom. Now, because the Wtord is ed of' good, and gladness of truth, such, appearances of truth, which are orjoy of love, and gladness of wisdom; truths clothed, may be taken for naked for joy is of the heart, and gladness of truths, which, when they are confirmthe spirit; or joy is of the will, and ed, become fallacies, which in themgladness is of the understanding. That selves are falses. From this, that apthe marriage of the Lord and the pearances of truth may be taken for church is also in these, is manifest from naked truths, and confirmed, have tlis, that it is said, The voice of joy sprung all the heresies which hlave and the voice of gladness, the voice qf been and still are in the Christian the bridegroom and the voice of the world. Heresies themselves do not bride, Jerem. vii. 34; xvi. 9; xxv. 10; condemn men; but confirmations of the xxxiii. 10, 11: and the Lord is the falsities, which are in a heresy, from bridegroom, and the church is the the Word and by reasonings from the bride. That the Lord is the bride- natural man and an evil life, do congroom, may be seen in Matt. ix. 15; demn. For every one is born into the Mark ii. 19, 20: Luke v. 3: and that religion of his country or of his p)arents, the church is the bride, Rev. xxi. 2, is initiated into it from infancy. and or the Word of the Lord. 193 afterwards retains it; nor can he extri- in man, otherwise than as one who cate himself from its falses, both on ac- stands in the entry, or at the door, and count of business in the world, and on not as yet in the house. account of the weaklness of the under- 256. But this may be illustratedl by sianding in perceiving truths of that an example. In the Word, there is, sort; but to live wickedly and confirm in many places, attributed to God, flses, even to the destruction of genu- anger, wrath, revenge, and that He ine truth, this does condemn. For he punishes, casts into hell, tempts, and who continues in his religion, and be- many like things; he who believelieves in God, and in Christendom this in simplicity, and like a child, believes in the Liord, and esteems and on this account fears God, and the Word holy, and from religion takes heed to hinmself not to sin against lives according to the commandments Him, is not condemned on account of of the decalogue, he does not swear that simple belief. Buthe who confirms to falses; wherefore, when he hears in himself those things to such a detruths, and in his own way perceives gree, as to believe that anger, wrath, them, he can embrace theri, and thus revenge, and thus such things as are be led out of falses; but not he who of evil, are with G-od, and that, from had confirmed the falses of his religion, anger, wrath and revenge, lie punishes for the false, when confirmed, remains, man, and casts into hell, he is conand cannot be extirpated; for a false, demned, because he has destroyed the after confirmation, is as if one had genuine truth, which is, that God i'l sworn to it, particularly if it coheres love itself, mercy itself, and goodnef, with the love of himself, or with the itself; and, being these, He cannot bit pride of his own intelligence. angry, wrathful and revengeful. Tha tl 2550. I have spoken with some in these things are attributed to God, the spiritual world, who lived many in the Word, is, because it appears. ages ago, and confirmed themselves in so: such things are appearances of the falses of their own religion, and I truth. have found that they still remained firm- 257. That many things, in the sense y in the same; and I have also spoken'of the letter of the Word, are appear wilth some there, who were in the same ances of truth, in which genuine truths religion, and thought like those, but lie concealed; and that it is not hurthad not confirmed its falses in them- ful to think and also to speak in siemselves; and I have found, that, when plicity, according to the appearances instructed by the angels, they have re- of truth; but that it is hurtful to coinjected faises and received truths; and firm them, since, by confirmation, the that these were saved, but not those. divine truth, which is concealed with-. Every man is instructed by the in, is destroyed, may also be illustrate. angels after death, and those are ed by an example in nature; which is received who see truths, and from presented, because what is natural truths, falses; but those only see more clearly illustrates and teaches, truths who have not confirmed them- than what is spiritual. It appears to selves in falses; but those who have the eye as if the sun were carried confirmed themselves are not willing around the earth every day, and also to see truths; and if they do see, they once every year; hence it is said, turn themselves back, and then either that the sun rises and sets; that it laugh at them or falsify them; the makes morning, noon, evening and genuine cause is, that confirmation night; and also the times of spring, enters the will, and the will is the summer, autumn and winter, and thus man himself, and it disposes the un- days and years: when yet the sunI derstanding according to its pleasure; stands still, for it is an ocean of fire, but bare knowledge only enters the and the earth revolves every day, and; understanding, and this has not any is carried about the sun every year authority over the will, and so is not The man who, from sinmplicity and 25 194 Co; teerning the Sarcred Scripture. fironl ignorance, thinks that the sun is shuts his mouth, lest it siould touchi carried about the earth, does not his tongue. It is also like a bottle destroy the natural truth, which is, hooped with twigs of cedar, in w hich that the earth is turned about its axis, there is vinegar full of little worum; and every year is carried along the and the bottle is burst in the way, and ecliptic. But he who confirms the its stench is perceived by another, apparent motion of the sun, by rea- who then immediately, from nausea, soningcs from the natural man; and dissipates its stench by sore venstill more he who does so by the tilator, lest it should enter into his Word, because it is there said, that nostrils. It is also like an althe sun rises and sets, weakens the mond in the shell, within which, intruth and disperses it; and afterwards stead of the almond, is a snake just he can scarcely see it, although it born, and the shell is broken, and the should be shown to the eye, thattheuni- little snake appears to be carried by versal starry heaven is, in like manner, the wind towards the eyes of another; carried around every day and every that this turns himself away, lest it year, to appearance, and yet not even should be done, is plain of itself. It one star is removed from its fixed place, is the same with the reading of the Word in relation to another. That the sun by a man who is in falses, and who is moved, is an apparent truth, but applies to his falses some things of the that it is not moved, is a genuine truth; sense of the letter of the Word; which yet every one speaks.according to the is then rejected in its way to heavapparent truth, in saying that the sun en, lest any such thing should floxv in rises and sets; and this is allowable, and infest the angels; for the false, because it caniinot be otherwise; but to when it touches the truth, is like the think according to that, from confir- point of a needle when it touches the mation, blunts and darkens the ration- fibril of a nerve, or the pupil of the al understanding. eye; that the fibril of the nerve in25S. The reason why it is hurtful stantly rolls itself back into a spiral, and to confirm the appearances of truth, betakes itself within itself, is known; which are in the Word, since thereby and in like manner, that the eye, fallacy is produced, and thus the di- at the first touch, covers itself with vine truth, which is concealed within, its eyelids. From these things, it is is destroyed, ib, because each and every manifest, that truth falsified takes away p:Irt of the sense of the letter of the communication with heaven, and closes V. ord communicates with heaven; for, it. This is the cause that it is hurtful a m was shown above, in each and eve- to confirm any heretical false. ry part of the sense of its letter, there 259. The Word is like a garden, is a spiritual sense, and this is opened which may be called a heavenly parawhen it passes from man to heaven; dise, in which are delicacies anid deand all the things of the spiritual lights of every kind; delicacies from sense are genuine truths; wherefore, the fruits, and delights fi-om the flowwhen man is in falses, and applies the ers; in the middle of which are trees sense of the letter to them, then of life, and beside them fountains of falses are therein; and when falses living water, and around the garden enter, truths are dissipated, which is are forest trees. The man wvho, lone in the way from man to heaven. from doctrine, is in divine truths, is in And this is done, comparatively, as the middle, where are tile trees of life, when a shining bladder, filled wvith and he actually enjoys its delicacies gall, is thrown to another, which and delights; but the man who is not is burst in the air, before it comes in truths from doctrine, but only from to him, and the gall is scattered the sense of the letter, is in the cirabout; vhereupon the other, when cumference, and sees only the things tie perceives the air infected with the of the forest. But he who is in the gall, turns himself away, and also doctrine of a false religion, and wvbo or the Word of the Lord. 195 has confirmed its false in himself, is flame of a sword turning itself is not even in the forest, but out of it, in signified divine truth in ultimates, a sandy plain, where there is not any which is like the Woild in the grass. That such also is the state of sense of the. lettei, which can be so those after death, is shown in a work turned. The like is meant by the CONCERNING HEAVEN AND HELL. CHERUBS OF GOLD placed upon the two 260. Moreover, it is to be known, extremities of the propitiatory, which that the sense of the letter of the Word was upon the ark in the tabernacle, Exod. is a guard for the genuine truths which xxv. 18 to 21. By the ark was signiare concealed within, lest they should fled the Word, because the decalogue be injured; and it is a guard in this, in it was the primitive of the Word; that this sense may be turned hither by the cherubs there was signified a and thither, and explained according guard; wherefore the Lord spoke to apprehension, and yet its inter- with Moses between them, Exod. xxv. nal not be hurt or violated. For 22, xxxvi. 9; Num. vii. 89; and He it does no hurt, that the sense of the spoke in the natural sense; for He does letter is understood otherwise by one not speak with man, except in fullness; than by another; but it is hurtful, if and in the sense of the letter, divine a man introduces falses, which are truth is in its fullness; see above, n. contrary to divine truths, which is 214 to 224. Nor is any thing else done only by those who have confirm- signified by THE CHERUBS upon ed themselves in falses; by this, vio- the curtains of the tabernacle, ana lence is done to the Word. Lest this upon the veil, Exod. xxvi. 31; for should be done, the sense of the let- the curtains and veils of the taberter operates as a guard, and it operates nacle signified the ultimates of heaven as a guard with those who are in fUlses and the church, and so also of the from religion, and do not confirm its Word; see above, n. 220; in like falses. The sense of the letter of the manner, by THE CHERUBS carvea Word, as a guard, is signified in the upon the walls, and upon the doors of Word by cherubs,and it is also described the temple of Jerusalem, 1 Kings vi. there by them. This guard is signified 29, 32, 35; see above, n. 221; and alby the cherubs, which, after Adam with so by TI-IE CIERUBS in the new temple, his wife was cast out of the garden of Ezek. xli. 18, 19, 20. Since by cherEden, were placed at its entrance, con- ubs was signified a guard, that the cerning which these things are read: Lord, heaven, and divine truth such as Wlhen Jehovah God had driven out it is interiorly in the Word, may not the man, HIe caused CHERUBS to dwell at be approached immediately, but medithe east of the garden of Eden, and ately through ultimates, therefore it is the flamle of a sword, turning itself thus said concerning the king of Tyre: hither and thither, to guard the way Thonu, who sealest up the measure, who of the tree of life, Gen. iii. 23, 24. artfull of wisdonm, and perfect in beauWhat these words signify, no one can ty, hast been in the garden of Eden; see, unless he knows what is signified everyprecious stone was thy covering. by cherubs, and what by the garden of Th ou, O CHERUB, art the outspreading EdTen, and by the tree of life there, of one that covereth; I have lost thee, 0 and then what by the flame of a sword, COVERING CHERUB, in the midst of the turning itself hither and thither. stones of fire, Ezek. xxviii. 12, 13, 14, Each of these is explained in THE 16. By Tyre, is signified the church ARCANA C(ELESTIA, published at Lon- as to the knowledges of truth and good, don, upon that chapter; where it is and thence by the king of Tyre, the shown, that by cherubs is signified a Word, where and whence those knowl guard; by the way of the tree of life edges are. That the Word in its u.is signified entrance to the Lord, which timate is here signified by l.im, and a men have through the truths of the guard by cherub, is manifest for it is spiritual sense of the Word; by the said, Thou who sealest up the measure 196 Concerning the Sacred Scrtpture, everyprecious stone was thy covering, 13 to 16; where all things of the thou cherub, the outspreading of one that description of Him signify the ulticovereth; as also, O covering cherub. mates of divine truth, or of the Word That by precious stones, which are The Lord had indeed been the Word also there named. are meant those or the divine truth before, but in things which are of the sense of the firsts; for it is said, In the beginning letter, may be seen above, n. 217, was the Word, and the TlVord was with 218. Since by cherubs is signified God, AND GOD WAS THE WORD, John the Word in the ultimates, and also a i. 1, 2; but when the Word became guard, therefore it is said in David, flesh, then the Lord became the Jehovah bowed the heavens, and came Word, even in the ultimates: it is down, and he rode upon A CHERUB, from this, that He is called THE FIRST Psalm xviii. 9, 10. Shepherd of Is- and THE LAST, Rev. i. 8, 11, 17; ii. 8; rael, who sittest upon THE CHERUBS, xxi. 6; xxii. 12, 13; Isaiah xliv. 6. shine forth, lxxx. 1. Jehovah sitteth 262. That the Lord fulfilled all upon THE CHERUBS, XCix. 1. To ride things of the Word, is manifest from upon cherubs, and to sit upon them, is the passages where it is said, that the upon the ultimate sense of the Word. law and the Scripture were fulfilled Divine truth in the Word, and its qual- by Him, and that all things were acity, are described by the four animals complished; as from these: Jesus said, which are also called cherubs, in Eze- Thtink not that I have come to dekiel, i., ix. and x.; and also by the stroy the law and the prophets; I have four animals in the midst of the throne, not come to destroy, BUT TO FULFIL, and near the throne, Rev. iv. 6, and Matt. v. 17, 18. Jesus entered into t:te the following verses. See THE APoc- synagogue, and rose up to read; thea ALYPSE REVEALED, published by me was delivered to Him the book of Isaiah at Amsterdam, n. 239, 275, 314. the prophet; and He opened the book, 261. XI. THAT THE LORD, IN THE andfound theplace written, The Spirit WORLD, FULFILLED ALL THINGS OF of Jehovah is upon Me, because lie THE WORD, AND THEREBY BECAME hath anointed Ale; He hath sent Ale THE WORD, THAT IS, TIE DIVINE to bring good news to the poor, to heal TRIJTI, EVEN IN ULTIMATES. the broken in heart, to preach deliverThat the Lord, in the world, ful- ance to the bound, and sight to the filled all things of the Word, and that blind; to proclaim the acceptable year He thereby became the Divine Truth, of the Lord. Afterwards, closing or the Word, even in ultimates, is the book, He said, THIS DAY IS THIS meant by these words in John: And SCRIPTURE FULFILLED IN YOUR EARS, the W14ord became flesh, and dwelt among Luke iv. 16 to 21. THAT THE SCRIPus, and we saw his glory, the glory as TURE MIGHT BE FULFILLED, He that catof the Only-begotten of the Father, eth bread with Mlle, hath lifted up his full of grace an(d truth, i. 14. To be- heel upon Ale, John xiii. 18. No one come flesh is to become the Word in 9f them is lost, except the son of per. ultimates. What the Lord was, as the dition, THAT THE SCRIPTURE MIGHT Word in ultimates, He showed to the BE FULFILLED, XVii. 12. THAT TIHE disciples, when He was transfigured, WORD MIGHT BE FULFILLED, which iHe Matt. xvii. 2, and the following verses; spoke, Of those whom thou gavest Ae, MTark ix. 2, and the following; Luke I have not lost one, xviii. 19. Jesus ix. 28, and the following: and it is said to Peter, Put away thy sword inthere said, that Moses and Elijah were to its place; HOW THEN WOULD TIIE seen in glory. By Aloses is meant the SCRIPTURE BE FULFILLED, that thus it Word which was written by him, and must be done? But this was done, that the historical Word in general; and THE SCRIPTURE MIGHT BE FULFILLED, by Elijah, the prophetical Word. The Matt. xxvi. 52, 54, 56 The Son of Lord, as the Word in ultimates, was man goeth away, as vIr I WRITTEN conalso represented before John, Rev. i. cerning Him, THAT THE SCRIPTIT:ES or the Word of the Lord. 197 MIGHIT BE FULFILLED, Mark xiv. 21, titude answered, TW'e have heard out oj 24. ThIus THIE SCRIPTURE WAS FUI.- THE LAW, that Christ abideth forever, FILLED, which said, He was reckoned John xii. 34; this is written, Psalm with the impious, Mark xv. 28; Luke lxxxix. 29; cx. 4; Dan. vii. 14: 7'hat xxii. 37. That THE SCRIPTURE MIGHT the Word written in THEIR LAW might BE FULFILLED, They divided to them- be fulJilled, They hated Ile without a selves mly garments, and upon my ves- cause, John xv. 25; this is written, ture they cast lots, John xix. 24. Psalm xxxv. 19: It is casierfor heavAfter this, Jesus knowing that all en and earth to pass away, than for things were now accomplishecd, that one tittle of the law to fail, Luke xvi. THE SCRIPTURE MIGHT BE FULFILLED, 17. By the law there, as also every xix. 28. 1TVhten Jesus had received the where else, is meant the whole vinegar, He said, IT IS FINISHED, that Sacred Scripture. is, FULFILLED, xix. 30. These things 263. How the Lord is the Word, is were done, that TIHE SCRIPTURE MIGHT understood by few; for they think that BE FULrFILLED, Ye shall not break a the Lord can, by the Word, enlighten bone in Him; and again, another SCRIP- and teach men, and yet cannot thence TURE SAITH, T'ihey shall see IHim whom be called the Word; but let them they have pierced, xix. 36, 37. That know, that every man is his own will, all the Word, was written concerning and his own understanding, and thus Him, and that He came into the world one distinct from another; and because that He might fulfill it, He also taught the will is the receptacle of love, and the disciples, before He went away, in thus of all the goods which are of that these words: He said to them, Ofools, love, and the understanding is the reand slow of heart to believe all that the ceptacle of wisdom, and thus of all things prophets have spoken; was it not neies- of truth which are of that wisdonm, it sary for Christ to suffer this, and enter follows, that every man is his own love into glory? And beginning with MosEs and his own wisdom; or, what is the AND ALLTHE PRoPHETS,Heexpoundedto same, his own good and his own truth. them, IN ALL THE SCRIPTURES CONCERN- Man is not man from any thing el.;e, ING HIMSELF, Luke xxiv. 25, 26, 27. and not any thing else with him is Moreover, Jesus said, THAT ALL THE man. With respect to the Lord, He THINGS MUST BE FULFILLED, WHICH is Love itself and Wisdom itself, thus WERE WRITTEN IN THE LAW OF MOSES, Good itself and Truth itself, which AND IN THE PROPHETS, AND IN THE Ite became by means of his fulfilling PSALMS, CONCERNING ME, xxiv. 44, 45. all the good and all the truth which is That the Lord, in the world, fulfilled all in the Word; for he who thinks and things of the Word, even to its least speaks nothing but truth, becomes that particulars, is manifest from these his truth; and he who wills and does words: Verily, I say to you, until nothing hlbut good, becomes that good; heaven and earth pass away, ONE JOT and the Lord, because He fulfilled all OR ONE TITTLE SHALL NOT PASS AWVAY the divine truth and the divine good FROMI THE LAWV, UNTIL ALL THINGS ARE which are in the Word, as well those DONE, Matt. v. IS. From these things, which are in its natural sense as those now, it may be clearly seen, that by which are in its spiritual sense, He bethis, that the Lord fulfilled all things came Good itself and Truth itself, conqf the law, is not meant, that He sequently the Word. fulfilled all the precepts of the 264. XII. THAT BEFORE THIS WORD, decalogue, but all things of the Word. WHICII AT THIS DAY IS IN THE WoRtD, That all things of the Word al- TIERE WAS A WORD, WHICH IS LOST. o30 are meant by the law, may be That before the Word given by Mo. evident from these passages: Jesus ses and the prophets to the Israelitish said, Is it not written in YOUR LAW, nation,worship by sacrifices was known, I said, Ye are gods, John x. 34; this and that they prophesied from the mouth ts written, Psalm lxxxii. 6;'The mul- of Jehovah, may appear evident from 198 Concerning the Sac/red Scripture, what is related in the books of Moses. ENUNCIATIONS. From the historicals THAT WORSHIP BY SACRIFICES WAS of that Word, this passage was tak. KNOWN, is evident from these things: en by Moses; Therefore it is said It was commanded, that the sons of in THE BOOK OF T-IE WARS OF Israel should overthrow the altars of JEHOVAH, I walked into (the sea) the nations, and break in pieces their Suph, and the rivers of Arnon, and the ilnages, and cut down their groves, channel of the rivers, which taurnea Exod. xxxiv. 13; Deut. vii. 5; xii. 3. aside where Ar is inhabited, and stopThat Israel in Shittim began to coin- ped at the border of Mloab, Num. xxi. enit wlloredom with the daughters of 14, 15. By the wars of Jehovah, in Moab, that they called the people to that Word, as in ours, are meant and the SACRIFICES of their gods, and that described the combats of the Lord the people did eat, Nunl. xxv. 1, 2, 3. with the hells, and victories over them, That Balaam, who was from Syria, when He was to come into the world. caused altars to be built, and SACRI- The same combats also are meant and FICED oxen and sheep, xxii. 40; xxiii. 1, described in many places in the histor2, 14, 29, 30. That he also PROPHESI- icals of our Word, as in the wars of ED CONCERNING THE LORD, saying, Joshua with the nations of the land of T'hat a star should arise from Jacob and Canaan, and in the wars of the judges a sceptre from Israel, xxiv. 17. And and of the kings of Israel. From the THAT HE PROPIHESIED FROM THE MOUTH propheticals of that Word, these things OF JEHOVAH, xxii. 13, 18; xxiii. 3, 5,8, were taken; Xcr(tfore THE ENUN16, 26; xxiv. 1, 13. Froln which it is CIATORS saly, Go into Ileshbon; the manifest, that there was among the city-of Sihon shall be built and strCngthnations divine worship, very similar to ened; for a Jfire went out of Heshbon, the worship instituted by Moses with and afJame out of the city of Sihon; it the Israelitish nation. That it was al- hath devoured Ar of ioab, the posses. so before the time of Abraham, appears sors of the heights of Arnon. tTVo evident from the words in Moses, Deut. to thee, 0 io6ab6; thou hast perished, xxxii. 7, S; but more evidently from 0 people of Chenmosh; he hath given MELCHIZEDEK, king of Salem, in that his sons fugitives, and his datuglhters inlie brought forth BREAD AND WINE, to captivity to Sihon, king of the Amand blessed Abram; and that Abram orite. We have despatched them with gave him TITHES of all, Gen. xiv. 18 to weapons. Heshbon hath perished even 20; and that Melchizedek represent- to Dibon, and we have laid waste Cven ed the Lord, for he is called a priest to to Nophah, which is even to Mle'dtbah, the:Most Iigh God, Gen. xiv. 13; and Num. xxi. 27 to 30. The translators it is said in David concerning the render themn COMPOSERS OF PRovNERBS; Lord, 7/'hou art a priest forever, after but they should be called ENUNCIAthe manncer of Jielt:hizelcck, Psalm cx. 4. TORS, or PROPHETICAI, ENUNCIATIONS, Thence it was, that Melchizedek as may appear evident from the signifibrought forth bread and wine, as the cation of the word MOSHALIM in the most holy things of the church, as they Hebrew tongue, which means not only are holv in the Sacred Supper. These, proverbs, but also prophetical enunciabesides many other things, are stand- tions, as in Num. xxiii. 7, 18. xxiv. 3, ing proofs, that, before the Israelitish 15, where it is said, that Balaam utter Word, there was a Word, from which ed HIS ENUNCIATION, which was prowere such revelations. phetical, even concerning the Lord 265. That there was a Word among His enunciation is called MOSrHAL, in the ancients, is evident in Moses, by the singular. It may be added, that whom it is mentioned, and something those things, taken thence by Mo. taken from it, Num. xxi. 14, 15, 27 ses, are not proverbs, but propheci'es to 30; and that the historicals That that Word was likewise divinely of that Word were called THE WARS inspired, is manifest in Jeremiah, where OF JEHOVAH, and the propheticals, THE almost the same things are said or the Word of the Lord. 199 A fire has gone out frJom IHeshbon, junction of the Lord and heaven is and a flameJfiom among Sihon, whit h given in all countries, by means of the hath devoured the corner of Moab, and Word, shall be told. The whole anthe crown of the head of the sons of gelic heaven, before the Lord, is as one Shaon. Wo to thee, 0 Mloab; the man, and so also is the church upon people of Chlemosh have perished; for earth. That they also actually ap, thy sons have been carried into cap)tivi- pear as a man, may be seen in the ty, and thy dcaughters into ccptivity, Work concerning HEAVEN AXND ]HELL, xlviii. 45, 46. Besides those, a pro- n. 59 to 87. In that man, the church phetical book of the ancient Word, call- where the Word is read and the Lord ed THE BOOK OF JASHER, or the book is known by it, is as the heart and as of the Upright, is mentioned by David the lungs; the Lord's celestial kingand by Joshua. By David; David dom as the heart, and his spiritual lamented over Saul and over Jonathan, kingdom as the lungs. As, from these and wrote to teach the sons of Judah two fountains of life in the hunman the bow; see what is written in THE body, all the rest of the members. BOOK OF JASHER, 2 Sam. i. 17, 18; viscera and organs subsist and live, and by Joshua; Joshua said, Sun, so also all those in every part of the rest in Gibeon, and moon in the world, with whom there is religion, valley of Ajalon; is not this written and one God is worshipped, and who in THE BOOK OF JASHER? Joshua live well, and thereby are in that nlan, x. 12. and resemble the members and viscei a 266. From these things it may be out of the thorax, in which are tihe evident, that there was an ancient heart and lungs, subsist and live from Word in the world, particularly in Asia, the conjunction of the Lord and heaven before the Israelitish Word. That this with the church by means of'the Word is preserved in heaven, with Word; for the Word, in the Christhe angels, who lived in those ages, tian church, is life to the rest from the and also that it is still, at this day, Lord through heaven, just as the life among the nations in Great Tartary, of the members and viscera of the may be seen in THE TIIRD R.ELATION, whole body is from the heart and after this chapter concerning the Sa- lungs; there is also similar communicred Scripture. cation, which also is the reason why tle 267. XIII. THAT BY THE WORD, Christians among whom the Word is TIHOSE ALSO HAVE LIGHT, WHO ARE read constitute the breast of that man; (OUT OF THE CHURCH, AND HAVE NOT they are also in the midst of all, and THiE WORD. around them are the Papists; around Conjunction with heaven cannot be these are the Mahometans, who acgiven, unless there be somewhere in knowledge the Lord as the greatest the earth a church, where the Word is, Prophet, and as the Son of God; after and the Lord is known by it; because these are the Africans; and the peothe Lord is the God of heaven and ple and nations in Asia and the Indies earth, and without the Lord there is make the last circumference. no salvation. 269. That it is so in the whole heavThat by the Word, there is conjunc- en may be concluded from the like in tion with the Lord and consociation every society of heaven; for every sowith the angels, may be seen above, ciety is a heaven in a less form, which n. 234 to 240. It is enough that also is like a man. That it is so, may there be a church, where the Word be seen in the Work concerning HEAVis: althollgn it be of few respect- EN.AND Ihll.t,n. 41 to 87. In every ively, still, by the Word, the Lord is society of heaven, those who are in the present in the whole world, for by it middle of it, in like manner, resemble heaven is conjoined to the human the heart and lungs, and with them is the race. greatest light; the light itself and the 268. But how the presence and con- perception of truth thence, propagates Z00 Concermng the Sacred Scr2pture, itself from that micdle to the circumfer-. ing to these words of the Lord:ences every way, thus to all who are in The people sitting in darkness saw a the society, and makes their spiritual life. great light; and to those sitting in It was shown, that when those who the region and shadow of death, light were in the middle and constituted the hath arisen, Isaiah ix. 2; and Matt. province of the heart and lungs, and iv. 16. with whom was the greatest light, 271. Since it was foretold, that, at were taken away, those who were the end of this church, darkness also around were il the shade of the would arise from not knowing the Lord, understanding, and then in so little that He is the God of heaven and earth, perception of truth, that they lament- and from the separation of faith from ed; but as soon as those returned, the charity, lest thereby the genuine unlight was seen, and they had percep- derstanding of the Word should pertion of truth as before. A comparison ish, and so too the church, therefore it may be made with the heat and light has pleased the Lord now to reveal THE from the sun of the world, which give SPIRITUAL SENSE OF THE WORD, and vegetation to trees and shrubs, even to show that the Word, in that sense, to those which stand at the sides and and from it, in the natural sense, conunder a cloud, provided the sun be tains innumerable things, by which risen. Thus the light and heat of the light of truth from the Word, heaven are from the Lord as the sun almost extinguished, may be restored. there, which light, in its essence, is That, at the end of this church, the divine truth, from which is all the light of truth would be almost extinintelligence and wisdom of angels and guished, is foretold in many places men. Wherefore it is said, concern- in the Revelation, and also it is meant ing the Word, that it was with God by these words of the Lord: mninzeand was God; that it enlighteneth diately after the affliction of those every mnan that cometh into the world; days, the sun will be darkened, and the and that that light, also, appeareth in moon will not give her light, and the darkness, John i. 1,5, 9. By the word stars willfallfrom heaven, and the powthere, is meant the Lord as to Divine ers of the heavens will be shaken; and Truth. then they will see the Son of Mian, conm270. From these things it may be ing in the clouds of heaven, with glory evident, that the Word, which is with and virtue, Matt. xxiv. 29, 39. By t ie Protestants and the Reformed, sun there is meant the Lord as to nlightens all nations and people, by love; by moon, the Lord as to faith; spiritual communication; also that it by stars, as to the knowledges of is provided by the Lord, that there truth and good; by the Son of iacmn, should always be on the earth a church, the Lord as to the Word; by clourls, where the Word is read, and by it the the sense of the letter of the Word; Lord may be made known. Where- by glory, the spiritual sense of the fore, when the Word was almost re- Word, and its transparence through jected by the Papists, by the divine the sense of its letter; and by virtue its providence of the Lord the Reforma- power. tion took place; and thence the Word 272. By much experience, it has was drawn, as it Were, from its con- been given me to know. that through cealment, and sent into use. When the Word man has communication also the Word with the Jewish nation with heaven. While I read through was entirely falsified and adulterated, the Word, from the first chapter of an(l, as it were, made none, themi it Isaiah even to the last of Malachi, ano pleased the Lord to descend from heav- the Psalms of David, and kept the en, and to come, as the Word, and to thought in their spiritual sense, it fulfill it and thereby to renew and was given me to perceive clearly, that restore it and again to give light to every verse communicated with some the inhabitants of the earth, accord- society of heaven, and thus the or the Word of the Lord. 201 Word Mith the universal heaven; although they know from the WorcG, from which it was manifest, that, as that all things were created by God, the Lord is the Word, heaven also is still acknowledge nature? What, then, the Word, since heaven is heaven would these have done, if they had from the Lord, and the Lord by the known nothing from the Word'" Dc Word, is the all in all of heaven. you believe that the ancient philoso273. XIV. THAT, UNLESS THERE phers, as Aristotle, Cicero, Seneca, WERE A WORD, NO ONE WOULD KNOW and others, who have written concern GOD, HEAVEN AND HELL, AND LIFE ing God and concerning the immlortal. AFTER DEATH, AND STILL LESS THE ity of the soul, took it first friom their LORD. own understanding? No; but firow Since those who maintain, have others, by tradition, from those whc also confirmed with themselves, that knew it first from the ancient Word, man, without the Word, might know of which we have spoken above. Neithe existence of God, and also of heav- ther do writers on natural theology en and hell, and the other things which draw any such thing from themselves, the Word teaches, therefore, it is not but only confirm those things, whiclh proper to argue with them from the they know from the church in which the Word, but from the natural light of Word is, by rational arguments; and reason; for they believe not the Word, there may be those among them, who but themselves. Inquire from the light confirm, and yet do not believe them. of reason, and you will find, that there 274. It has been given me to see are two faculties of life with man, people born in islands, rational as to which are called the understanding civil affairs, who know nothing at all and the will; and that the understand- concerning God; those, in the spirituing is subject to the will, and not the al world, appear like sphinxes; bult, will to the understanding; for the un- because they were born men, and derstanding only teaches and shows thence in a capacity of receiving spiritwhat is to be done from the will. ual life, they are instructed by the anThence it is, that many, who are of an gels; and by means of knowledges acute genius, and understand, better concerning the Lord, as Man, they are than others, the moral duties of life, vivified. What man is of himself, still do not live according to them; evidently appears from those who are it would be otherwise, if they willed in hell, among whom are also some lheln. Inquire, also, and you will find, prelates and scholars, who are not willthat the will of man is his proprium, ing even to hear concerning God, and, and that this from nativity is evil, and therefore, neither can they name God. that thence is the false in the under- I have seen these and conversed with standing. When you shall have found them; and I have also conversed with out these things, you will see, that those who came into the fire of anger man from himself, wishes not to under- and wrath, when they heard any one stand any thing else, than what is from speaking concerning the Lord. Conthe propriuim of his will; and that unless sider, therefore, what the man would there be some other source, whence he be, who has heard nothing concernmay know it, man from the proprium ing the Lord, when such are some, who of his will, would not wish to under- have talked about God, written about stand any thing, but what is of himself God, and preached about God. That and the world. Whatever is above, they are such, is from the will, which is in thick darkness; as when he sees is evil; and this, as was said before, the sun, moon and stars, if by chance leads the urderstanding, and takes he should then think concerning their away the trutn, which is there from the origin, he could not think otherwise Word. If man could, of himself, have than that they are from themselves. known that there is a God, and that Could they think more deeply than there is a life after death, why did many learned men in the world, who, he not know, that man is man after 26i 202 Concerning the Sacred Scripture, death? Why does he believe that his therefore, the spiritual things, hlicf, soul or spirit is like wind or ether, enter, he wishes to extirp ate or inwhich does not see with eyes, and hear volve in fallacies, that are like worlms with ears, and speak with a mouth, be- which consume the roots of herbs al.d ibre it is conjoined and grows with its grain. They may be likened to thlloe carcass and with its skeleton? Suppose, who dream that they are sitting upon therefore, a doctrine hatched from ra- eagles, and borne up on high; or on tional light alone, would it not be, thlat winged horses, and are flying over miouLn self should be worshipped, as was done Parnassus to Helicon; and they.ce for ages, and also at this day is done actually like Lucifers in hell, who still by those who know, from the Word, call themselves there sons of the ),,w'nl that.God alone is to be worshipped? ing, Is. xiv. 12. And they are like Other worship cannot be given from those in the valley of the land of' Shi the proprium of man, not even the wor- nah, who undertook to build a tolwer, ship of the sun and moon. whose head should be in heaven Gen 275. That from the most ancient xi. 2, 4; and they trust in thermeelves times there was religion, and the in- like Goliah,- not foreseeing that they habitants of the world everywhere knew may, like him, be prostrated by a sling concerning God, and something con- stone driven into the forehead. I will cerning life after death, was not from tell what lot awaits them after leath, themselves, or from their own intelli- first they become as drunk; aft*rgence, but from the ancient Word, of wards as insane, and at last sottish, which we have treated above, n. 264 and sit in darkness. Let them theieto 266; and afterwards from the Is- fore beware of such a delirium. raelitish Word. From these two Words, religions emanated into the Indies, and their islands, and through 277. To the above I shall,dd the Egypt and Ethiopia into the kingdoms following RELATIONS.-FIRS1. One of Africa, and from the maritime parts day, in the spirit, I rambled through of Asia into Greece, and thence into various places in the spiritual world, Italy. But, because the Word could in order that I might observe the repnot be written otherwise than by rep- resentations of heavenly thing, which, resentatives, which are such things in in many places, are there exhibited; the world as correspond to heavenly and in a certain house, where there things, and thence signify them, there- were angels, I saw great purses, in fore the religious things of the gentile which silver was stored up inl great nations were turned into idolatries, and abundance; and because they were in Greece, into fables; and the divine open, it was perceived as if every one attributes and properties, into so many might take out, yea, steal the silver gods, over whom they made one su- there laid up; but near these purses preine, whom they called Jove, perhaps sat two youths, who were guards. from Blehovah. It is known that they The place where they weroe deposhad knowledge concerning paradise, ited appeared like a manger in a concerning the deluge, concerning the stable. In the next room were seen sacred fire, and concerning the four ages, modest virgins, with a chaste wife firom the first, or the golden, tothe last, and near that room stood two little or the iron, as in Daniel, ii. 31 to 35. children: and it was said, that they 27(i. Those who believe that they were not to be played with childcan, from their own intelligence, pro- ishly, but were to be dealt with cure for themselves knowledges con- wisely. Afterwards there appeared cerning God, concerning heaven and a harlot, also a horse lying (lead. hell, and concerning the spiritual things After these things were seen, I was which are of the church, do not knowx instructed, that by them was repre. that the natural man, viewed in himself, sented the natural sense of the is contrary to the spiritual, and that, Word in which there is a spir or the Word of the Lord. 203 itual sense. Those great purses, certain sense; and that the vow. full of silver, signified knowledges of els there were for sound, which corre. truth in great abundance; that they sponds to affection; and that, in t!la' were open and yet guarded by heaven, they cannot utter the vow youths, signified, that every one might els i and e, but instead of them,, take thence the knowledges of truth, and eu; and that the vowels a, o but that there should be care, lest and u were in use with them, because any one violate the spiritual sense, they give a full sound; also that they in which are mere truths; the man- did not express any of the consonants ger, as in a stable, signified spiritual roughly, but softly; and that thence nourishment for the understanding; a it is, that some Hebrew letters are manger signifies this, because a horse, pointed within, as a sign that they are which eats out of it, signifies the uttered softly; saying that roughunderstanding; the modest virgins, ness in letters was in use in the spirituwho were seen in the next room, signi- al heaven, because there they are in fled the affections of truth; and the truths, and truth admits of the chaste wife, the conjunction of good rough, but not good, in which the and truth; the little children signified angels of the Lord's celestial kingthe innocence of wisdom, for the angels domn, or third heaven, are. They of the highest heaven, who are the also said, that they had with them the wisest, from innocence, appear, at a Word, written with inflectedletters, wivl distance, like little children, the har- significant little horns and points; fiooal lot with the dead horse, signified which it was manifest, what these the falsification of truth by many at words ofthe Lord signify-Not an iota this day, by which all understanding nor a tittle [or little horn] shall poss of truth perishes; a harlot signifies falsi- from the law, until all things are fication, and a dead horse, no under- done, Matt. v. 18; also, It is easierJfor standing of truth. heaven and earth to pass away, than 278. SECOND RELATION. There for one point of the law to fail, Luke,vas once sent down to me from heav- xvi. 17. en a piece of paper, inscribed with 279. THIRD RELATION. Seven Hebrew letters, but written as with years ago, when I was collecting the ancients, with whom those letters, the things which Moses wrote from which at this day are in some part lin- those two books called THE WARS OF ear, were curved with little horns JEHOVAH, and THE ENUNCIATIONS, turning upwards. And the angels, Num. xxi., some angels were present, who were then with me, said that and said to me, that those books were they knew entire senses from the let- the ancient Word, TInE HISTORICALS ters themselves, and that they knew of which were called THE WARS these, especially, from the flexures of OF JEHOVAH, and THE PROPIIETICthe lines and of the points of the let- ALS were called THE ENUNCIAter; and they explained what they sig- TIONS; and they said' that.that Word nified separately, and what conjointly; was still preserved in heaven, and in saying that the H, which was added to use amnong the ancients there, with the names of Abram and Sarai, signi- whom that Word was when they were fled infinite and eternal. They also in the world. Those ancients, with explainied to me the sense of the whom that Word is still in use in heav. Word in Psalm xxxii. 2, from the let- en, were in part from the land of Caters only, or syllables; that the sense naan and from its confines, as fiom of them in the sum was, THAT THE Syria, Mesopotamia, Arabia, Chaldea. LoaR, IS M1ERCIFULT, ALSO TO THOSE Assyria, Egypt, Zidon, Tyre and Nin. WHo DO EVIL. They informed me eveh; the inhabitants of all which that writing, in the third heaven, con- kingdoms were in representative wor. sisted of letters, inflected and variously ship, and thence in the science of corcurved, of which each contained a respondences. The Nwisdom of that 204 Concerning the Sacred Scripture, time was from that science, and by it visible God, and some as visible. they had interior perception and com- They further told me, that they7 de munication with the heavens. Those not suffer foreigners to comrn among who knew the correspondences of that them, except the Chinese, with whowm Word, were called wise and intelligent, they cultivate peace, because the CLand afterwards diviners and Magi. nese emperor is from their country; But because that Word was full of such and also that they are so populods, that correspondences as remotely signified they do not believe any country in celestial and spiritual things, and the whole world to be more popul6us; thence began to be falsified by many; which also is credible, from the wall therefore, by the divine providence of of so many. miles, which the Chinese the Lord, in course of time that dis- formerly built for their protection appeared, and another Word, written againstinvasion from them. Moreover, by correspondences not so remote, was I heard from the angels, that the first given, and this by the prophets among chapters of Genesis, which treat conthe sons of Israel. In this Word were cerning the creation, concerning Adam retained many names of places, not and Eve, concerning the garden of only which were in the land of Ca- Eden, and concerning their sons and naan, but also which were round posterity till the flood, and likewise about in Asia, all which signified concerning Noah and his sons, are althings and states of the church; but so in that Word; and thus that they the significations were from that an- were copied thence by Moses. The cient Word. For that reason, Abram angels and spirits from Great Tartary was commanded to go into that land, appear in the southern quarter, on the and his posterity from Jacob were in- side of the east, and are separated from troduced into it. the rest by their dwelling in a higher exConcerning that ancient Word panse, and by their not admitting any which had been in Asia before the Is- to them fiom the Christian world; and raelitish Word, it is permitted to relate that if any ascend, they guard them, this news, that it is still reserv- that they may not go away. The ed there, among the people who live reason of this separation, is, because in Great Tartary. I have conversed they possess another Word. with spirits and angels who were 280. FOURTH RELATION. I once thence, in the spiritual world; who in- saw, at a distance, walks between rows formed me that they possess the of trees, and the youths collected Word, and that they have possessed there in groups, so many clubs of it from ancient times, and that they persons, conversing on the things of perform their divine worship according wisdom; this was in the spiritual world. to this Word, and that it consists of I approached, and when I was near, I mere correspondences. They said saw one whom the rest venerated as that in it also is the book of JA- their primate, because he excelled SHER, which is mentioned ini Joshua them in wisdom. He, when he saw x. 12, 13, and in the second book of me, said, "I wondered, when I saw Samuel, i. 17, 18; and also, that with you in the way coming up, that you them are the books called THE WARS now passed into my sight, and now passOF JEIIOVAH, and THE ENUNCIATIONS, ed out of it, or that you was now which are mentioned by Moses, Num. seen by me, and suddenly not seen; xxi. 14, 15, and 27 to 30; and when certainly you are not in the same state I read to them the words which Moses of life as our people." Smiling at had taken thence, thev looked to see this, I replied, "I am not a puppetif they were there, and found them; man, nor a Vertumnus (or a Proteus), hence it was manifest to me, that the but I am, by turns, now in your light, ancient Word is still with them. In and now in your shade; thus a foreignconversing with them, they said that er and also a native here." Upon this, they worship Jehovah, some as an in- that wvise one looked at me, and said or the Word of the Lord. 205'You speak strange and wonderful and angel, speaking with man, speaks things; tell me who you are." And I his own language; thus French with e said, " I am in the world in which you Frenchman, Greek with a Grecian were, and from which you have de- Arabic with an Arabian, and so fbrth parted, which is called the natural That you may know therefore the world; and I am also in the world in distinction between spiritual and natwhich you are, which is called the ural, as to languages, do thus: Go in spiritual world. Thence it is, that'I to your companions, and speak some. am ip a natural state, and at the same thing there, and retain the words, and time in a spiritual state; in a natural return with them in your memory, and state with men of the earth, and in a utter them before me." And he did spiritual state with you; and when I so, and returned to me with those am in a natural state, I am not seen by words in his mouth, and uttered them' you; but when in a spiritual state, and they were words altogether foreign I am seen: that I am such, has been and strange, which are not given in given by the Lord. It is known any language of the natural world. to you, enlightened man, that a man From this experiment, several times reof the natural world does not see a peated, itwas clearly manifest, that all man of the spiritual world, nor the in the spiritual world have a spiritual reverse; wherefore, when I had let language, which has nothing in com. my spirit into the body, I was not seen mon with any natural language; and by you, but when I had let it out of the that every man after death comes of body, I was seen; and this exists from himself into that language. I one,,, the distinction between spiritual and also have experienced, that the ver. natural." When he heard the dis- sound of spiritual language, differs sIo tinction between spiritual and nat- much from the sound of natural la... ural, he said, "What is the distinc- guage, that a spiritual sound, howr tion? Is it not as between more and ever loud, cannot be heard at all less pure? Thus, what is the spirit- by a natural man, nor a natural ual, but the purer natural?" And I sound by a spiritual man. Afterreplied, " The distinction is not such; wards I asked him and the bystand. the natural can never by subtilization ers to go in among their companions, approximate to the spiritual, so as to and write some sentence upon pabecome the same; for the distinction per, and come out with that paper is such as between prior and posteri- to me, and read it. They did so, or, between which no finite ratio is and returned with the paper in their given; for the prior is in the posterior, hand; but when they would read, as the cause in its effect; and the they could not; since that writing posterior is from the prior, as the effect consisted only of some alphabetical from its cause. Hence it is, that the letters with curvatures above, each of one does not appear to the other." which signified some sense of a To this the wise one said, "I have thing. Because every letter in the meditated on this distinction, but hith- alphabet signifies there some sense, erto in vain. Would that I might per- it is manifest whence it is, that the ceive it." And I said, " You shall not Lord is called the Alpha and the Omeonly perceive the distinction between ga. When they had gone in again spiritual and natural, but you shall and again, and written and returned, also see it." And then I said this: they found that that writing involv"You are in a spiritual state when ed and comprehended innumerable with your companions, but in a natu- things, which any natural writing ral state with me; for you speak could never express; and it was said with your companions in spiritual lan- that this is so, because the spiritual man guage, which is common to every spir- thinks things incomprehensible and it and angel, but with me you speak in ineffable to the natural nan; and that my native language: for every spirit these cannot be brought into othei 206 Concerning the Sacred Scripture, writing, and into other language. to the by-standers, "You sec., from Then, because those standing by were these three experimental proo1s, whal not willing to comprehend that spir- the distinction is between spiritual itual thought so far exceeded natural and natural, and also the cause thought, that it is respectively ineffa- why the natural man does not appear ble, I said to them, " Make the exper- to the spiritual, nor the spiritual man irnent; enter into your spiritual society, to the natural, although each is in a and think of some thing, and retain it, perfect human form, and from this and return and express it before me." form it seems to him as if the one And they entered in, thought, retained, might see the other; but the inteand came out; and when they would rior things, which are of the mind, express the thing thought of, they could are what make that form, and the not; for they did not find any idea of mind of spirits and angels is natural thought adequate to any idea formed from spiritual things, and the of purely spiritual thought, and so not mind of men, as long as they any words expressing it; for the ideas live in the world, from natural things of thought become words of speech. After this, a voice was heard fronm the And afterwards they went in again, superior heaven, saying, to one who and returned, and confirmed them- stood by, "Ascend hither." And he selves, that spiritual ideas were super- ascended and returned and said, that natural, inexpressible, ineffable and in- " The angels did not before know the comprehensible to the natural man; differences between the spiritual and and because they are so super-emi- the natural, because no opportunity nent, they said, that spiritual ideas or of comparison had been before given, thoughts, in respect to natural, were with any man, who was in both worlds ideas of ideas, and thoughts of thoughts; at the same time; and those differences and th at by them therefore were express- cannot be known without comparison ~d qualities of qualities, and affections and relation." of affections; consequently, that spirit- Before we separated, we conversed ual thoughts were the beginnings and again on this subject; and I said, that oiirins of natural thoughts. Thence'"These distinctions exist from nothing also it was manifest, that spiritual wis- else, than because you, in the spirdom was the wisdom of wisdom, thus itual world, are substantial and not n.expressible to any wise man in the material; and substantial things are natural world. Then it was said from the beginnings of material things. ftie superior heaven, that there is a What is matter, but an aggregation of, isdorm still more interior or superior, substances? You, therefore, are in which is called celestial, whose relation principles, and thus in singulars; but to spiritual wisdom, is like the relation we are in things derived and composof this to natural; and that these flow ed; you are in particulars, but cwe in, in order, according to the heavens, in generals; and as generals cannot from the divine wisdom of the Lord, enter into particulars, so neither can which is infinite. To this the man natural things, which are material, en speaking with me said, " I see this, ter into spiritual things, which are sub. because I have perceived, that one stantial; just as the cable of a ship natural idea is the continent of many cannot enter or be drawn through the spiritual ideas, and also that one spir- eye of a sewing needle, or as a nerve itual idea is the continent of many ce- cannot be inserted into one of the fibres lestial ideas. From this, also, follows of which it consists. This, now, is this consequence, that a thing divided the cause that the natural man calidoes not become more and more sim- not think those things which the spiritpile, but more and more multiple, be- ual man thinks, and thence cannot cause it draws nearer and nearer to the speak them. Wherefore Paul calls Infinite, in whom are all things infinite- those things, which he heard from the ly." These things being done, I said third heaven. ineffable. Add to this or tle Wiord of the Lord. 20; thtt to think spiritually is to think ceased, and this now continually for without time and space, and that to twenty-seven years; therefore I anmi think naturally is to think with time able to describe, from lively experience, and space; foi something from time the states of men after death, both of and space adheres to every idea of nat- those who have lived well and of those ural thought, but not to any spiritual who have lived ill. But here I shill idea. The cause is, that the spir- only relate some things concerning itual world is not in space and time, as the state of those who have confirn-led the natural world is, but it is in the ap- themselves from the Word in falses of pearance of these two; in this also doctrine, who are those, in particular, thoughts and perceptions differ: where- who have done it in favor of justificafore, you can think concerning the tion by faith alone. The successive essence and omnipresence of God from states of these are as now follows: I. As eternity, that is, concerning God before soon as they are deceased, and revive the creation of the world; because you as to the spirit, which takes place comthink concerning the essence of God monly the third day after the heart has without time, and concerning his om- ceased to beat, they appear to themnipresence without space, and thus selves in a like body as before in you comprehend such things as trans- the world, so much so that they cend the natural ideas of man." I do not know otherwise than that they then related, that I once thought con- are still living in the former world; cerning the essence and omnipres- nevertheless not in a material body, but ence of God from eternity, that is, con- in a substantial body, which, to their cerning God before the creation of the senses appears like material, although world; and that, because I could not it is not. II. After some days, they yet remove spaces and times from the see that they are in a world where v aideas of my thought, I became anxious, rious societies are instituted, which since the idea of nature entered instead world is called THE WORLD OF SPI5RITS, of God'; but it was said to me, " Re- and is in the middle between heaven move the ideas of space and time, and and hell. All the societies there, you will see." And it was given me which are innumerable, are wonder. to remove them, and I saw; and from fully arranged in order, according that time I have been able to think of to natural affections, good and evil. God from eternity, and not at all of na- The societies arranged according to ture from eternity, because God is in good natural affections, communicate all time without time, and in all space with heaven, and the societies arranged a ithout space; but nature in all time according to evil affections, communiis in time, and in all space is in space; cate with hell. III. A novitiate spirit, and nature with its time and space or spiritual man, isled about and brought could not but begin, but not God, into various societies, as well good as who is without time and space; where- evil, and is explored whether he is fore nature is from God, not from eter- affected with goods and truths, and in nity, but in time together with its what manner, or whether he is affecttime and space. ed with evils and falses, and in what 281. FIFTI- RELATION. Since it manner. IV. If he is affected with has been given me by the Lord, to be goods and truths, he is led away from at the same time in the spiritual world evil societies, and is led into good sociand in the natural world, and thence to eties, and also into various ones; unspeak with angels as with men, and til he comes into a society correspondthereby to know the states of those, ing to his own natural affection, and who after death flow into that hitherto there he enjoys the good corresponding unknown world; for I have spoken to that affection, and this until he puts with all my relations and friends, and off the natural affection and ptts on likewise with kings and generals, as the spiritual, and then he is elevated also with the learned, who have de- into heaven; beut this is done with 2(08 Concerning the Sacred Scripture, those who have in the world lived the they do; to the idle, because they Ate life of charity, and thus also the life of useless, it is not given. VIII. After faith; which is, that they have believ- some time, they scorn their work, and ed in the Lord, and shunned evils as then go out of the cottages; and if sins. V. But those who have confirm- they were priests, they wish to build; ed themselves in falses by rational and then instantly appear piles of things, especially by the Word, and hewn stone, bricks, beams, boards, and.Ho have lived no other than a merely also heaps of reeds and rushes, of clay, natural, thus an evil life, (for falses lime and bitumen; when they see acconmpany evils and evils adhere which, the lust of building is enkindled, to falses,) these, because they are and they begin to build a house, by not affected with goods and truths, but taking now a stone, now a timber, with evils and falses, are led away from now a reed, now mortar; and they good societies, and are led into evil so- put one upon another, without order, cieties, and also into various ones, un- though in their view with order; til they come into some one correspond- but what they build in the day ing to the concupiscences of their own time, falls down in the night; yet love. VI. But, because in the world the following day they gather from the they had feigned good affections fallen rubbish, and build again, and in externals, although in their inter- this even till they are tired of building; nals there were nothing but evil this is done from correspondence, which affections or concupiscences, they is, that they had heaped up texts are kept by turns in externals; and from the Word for confirming the those who in the world had been falses of faith, and their falses no olhover bodies of men, are appointed erwise build up the church. IX. Aff: over societies here and there in the terwards they go away through weariworld of spirits, greater or less, ness, and sit down solitary and idle; according to the magnitude of the and because food is not given from duties which they had previously heaven to the idle, as was said, they fulfilled. But, because they neither begin to be hungry, and to think of love what is true, nor love what nothing else than how they shall get is just, nor can be enlightened food and appeasetheirhunger. When so that they may know what is true they are in this state, some come to and just, therefore, after some days, them, of whom they ask alms; and they are deposed. I have seen they say, "Why do you sit thus such transferred from one society idle? Come with us into our houses, into another, and an administration and we will give you work to do, given to them in each, but after a and will feed you." And then they short time as often deposed. VII. get up joyfully, and go along with After frequent abdications, some from them into their houses, and there to weariness do not wish, and some from each is given his work, and for the fear of the loss of fame, do not dare, work food is given. But, because to seek any more for offices; where- all who have confirmed themselves in fore they go away and sit down sor- falses of faith, cannot do works of good rowful; and then they are led away use, but works of evil use, neither into a desert, where are cottages, which do them faithfully but fraudulently, as they enter, and there some work is giv- also unwillingly, therefore they leave en them to do; and as they do it, they their works, and only love to converse receive food, and if they do. not do it, to talk, to walk, and to sleep; and bethey are hungry and do not receive cause they cannot then any longer be any; wherefore necessity compels them. induced by their masters to work The food there is similar to the food in therefore they are dismissed as useless our world, but it is from a spiritual ori- X. When they are dismissed, their eyes gin, and is given from heaven by the are opened, and they see a way leading Lord to all, according to the uses which to a certain cavern: when they come to .%,,he Word of the Lord. 209.inch, a door is opened, and they en- nothing but eternal work-houses, hell ter, and ask whether there is food consists. It' has been given me to enter there; and when it is answered, that into some, and see, in order. that I there is food there, they request to might make it known; and they be permitted to remain there, and were all seen as vile; neither did oil, it is said, that it is permitted; and of them know whom, or in what emthey are led in, and the door is ployment, he had been in the world; shut after them. And then the over- but the angel, who was with me, seer of that cavern comes and says to said to me, that this had been in the them, " You cannot go out any more; world a servant, this a soldier, this an see your companions, they all labor, officer, this a priest, this in dignity, and as they labor, lbod is given them this in opulence; and yet they all from heaven; I tell you this that you know no otherwise, than that they had may know." And also their compan- been slaves and like companions; ions say, "Our overseer knows for and this, because they had been inwhat work every one is fit, and such he wardly alike,, although outwardly enjoins on each daily; and on the day unlike; and the interiors consociate that you perform it, food is given to you; all in the spiritual world. and if not, neither food nor clothing is With respect to the hells in general, given; and if any one does evil to they consist merely of such caverns or another, he is thrown to a corner of work-houses, but different where sathe cavern into a kind of bed of cursed tans are from where devils are: those dust, where he is miserably tortured; are called satans, who have been in and this even until the overseer sees in falses and thence in evils, and thoise him a sign of penitence, and then he is devils, who have been in evils and released, and it is commanded him to do thence in falses. Satans appear i his work." And it is also said to him, the light of heaven livid like corpses, that every one is permitted, after his and some black like mummies; b.il work, to walk, to converse, and after- devils appear, in the light of heaven. wards to sleep; and he is led along darkly ignited, and some black like farther into the cavern, where are har- soot; but all, as to their faces and lots, some one of whom eachis permit- bodies, monstrous: but in their own ted to take to himself, and to call her his light, which is like the light firom woman; but it is forbidden under a ignited coals, not as monsters, b it as penalty to commit whoredom promis- men; this is given them, ti at thevy zuously. Of such caverns, which are may be consociated. 27 2i.0 The Catechismn or Decalogue explained, CHAPTER V. TIHE CATECHISM OR DECALOGUE EXPLAINED AS TO ITS EXTER. NAL AND INTERNAL SENSE. 2S'2. THERE is not a nation in the of the church about to be instituted whole world which does not know, that with the Israelitish nation, and because it is evil to kill, to commit adultery, to they were, in a short summary, an steal, and to testify falsely; and also, assemblage of all things of religion, unless these evils were guarded against by which conjunction of God with by laws, that kingdom, republic, and man and of man with God is given, any established society whatever, would therefore they were so holy, that be done with. Who, then, can sup- nothing is holier. That they were pose, that the Israelitish nation was most holy, is evidently manifest from so stupid above others, that it did these things following: That the Lord not know that those things were Jehovah himself descended upon mount evils? On which account one may Sinai in fire and with angels, and wonder that those laws, universally thence promulgated them with a known in the world, were pro- living voice, and that the mountain mulgated with so great a miracle was hedged around, lest any should from mount Sinai by Jehovah himself. draw near and die. That neither the But hear; they were promulgated with priests nor the elders approached, but so great a miracle, that they might Moses alone. That those commandknow, that those laws were not only ments were written upon two tables of civil and moral laws, but also divine stone, by the finger of God. That when laws; and that to do contrary to them, Moses brought down those tables the was not only to do evil against the second time, his face beamed. That n ighbor, that is, a fellow citizen the tables were afterwards laid up in *! d society, but was also to sin the ark, and the latter inmostly in ajainst God. Wherefore those laws, the tabernacle, and over it was set iby promulgation from mount Sinai by the propitiatory, and upon this were Jehovah, were made also laws of reli- placed cherubs of gold; that this gion. It is evident, that whatever Je- inmost in the tabernacle, where tilhe hovah commands, He commands, that ark was, was called the holy of holies. it may be of religion, and thus that it That without the veil, within which that is to be done for the sake of salvation. ark was, were arranged many things, But before the commandments are ex- which represented the holy things of plained, something is to be premised heaven and the church, which were the concerning their holiness, that it table overlaid with gold, upon which may be manifest that religion is in was the bread of faces; the golden althem. tar, upon which incense was burned; 2S3. THAT THE DECALOGUE WAS and the golden candlestick with seven'HOLINESS ITSELF IN THE ISRAELITISH lamps; also the curtains round about, CHURCH. of fine linen, purple and scarlet. The The commandments of the deca- holiness of the whole of this taberlogue, because thev were the first-fruits nacle was from nothing else, than of tile Word, and thence the first-fruits from the law which was in the ark as to its External and Internal Sense. 211 On account of the holiness of the tab- to the bottom of it, and come near ernacle, from the law in the ark, all lest he die; and that the priests the Israelitish people by command en- might not, but 1Moses alone, xix. 12, 13, camped around it, in order, according 20 to 23; xxiv. 1, 2. The law pronul. to the tribes, and marched in order af- gated from mount Sinai, xx. 2 to 14. ter it; and then a cloud was over it Dent. v. 6 to 18. That the law vwas by day, and a fire by night. On ac- written upon two tables of stone, ana cournt of the holiness of that law, and that it was written by the finger of G!',d, the presence of Jehovah in it, Jehovah Exod. xxxi. 18; xxxii. 15, 16. DC1et. spoke with Moses upon the propitiatory ix. 10. That when RIoses broul/'t between the cherubs, and the ark was those tables down from the mountain called Jehovah there. That it was not the second time, his face beamed so lawful for Aaron to enter within the that he covered his face with a veil, veil, except with sacrifices and incense, while he talked with the people, Exod. est he should die. On account of the xxxiv. 29 to 35. That the tables presence of Jehovah in that law and were laid up in the ark, xxv. 16; around it, miracles also were done by xl. 20; Deut. x. 5; 1 Kings viii. 9. the ark in which that law was; as that That over the ark was given the prothe waters of the Jordan were divided; pitiatory, and that upon this were and, while the ark rested in the middle of placed cherubs of gold, Exod. xxv. it, the people passed over on dry ground. 17 to 21. That the ark, with the That by its being carried around, the propitiatory and the cherubs, was walls of Jericho fell down. That Da- put into the tabernacle; and that it gon, the god of the Philistines, first fell made the first, and thus the inmost of on his face before it, and afterwards, it; and that the table, overlaid with heing severed from the head with gold, upon which was the bread of the two palms of the hands, lay upon faces and the altar of goldfor incense, the threshold of the temple. That and the candlestick with lamps of gold, on account of it, the Bethshemites made the external of the tabernacle: were smitten, to several thousands. and the ten curtains of fine linen, That Uzzah, because he touched purple and scarlet, the most exterit, died. That this ark was intro- nal of it, xxv. 1 to the end; xxvi. 1 duced by David into Zion, with a to the end'; xl. 17 to 28. That the sacrifice and jubilations; and after- place where the ark was, was called the wards by Solomon into the temple holy of holies, xxvi. 33. That the at Jerusalem, where it made its se- whole people of Israel encamped arouna cret recess, besides many other the tabernacle, in order, according to things; from which it is manifest, the tribes, and marched in order after that the decalogue was holiness itself it, Num. ii. 1 to the end. That there in the Israelitish church. was then over the tabernacle, a cloud by 2S4. The things which are adduced dcay, and a fire by night, Exod. xl. 38. above concerning the promulgation, ho- Num. ix. 15, 16 to the end; xiv. 14. liness and power of that law, are found Deut. i. 33. That Jehovah spoke with in these passages in the Word: That Mioses over the ark between the cherubs, Jehovah descended upon mount Sinai in Exod. xxv. 22. Num. vii. 89. Th'at fire, and that then the mountain smoked the ark, from the law in it, was called andl trembled, and thac there were thun- Jehovah there; for Mioses said, when derings, lightnings, a heavy cloud, and the ark went forward, ARISE, JEHOVA'II; the voice of a trumpet, Exod. xix. 16 to and when it rested, RETURN, JEHOVAH, 18. Deut. iv. 11; v. 19 to 23. That Num. x. 35, 36, &c. 2 Sam. xi. 2. the people, before the descent of.Jho- Ps. cxxxii. 7, 8. That on account of vah, prepared and sanctified themselves the holiness of that law, it was not for three days, Exod. xix. 10, 11, 15. lawful for Aaron to enter within the That the mountain was hedged around, veil, except with sacrifices and incense, in order that no one should approach Lev. xvi. 2 to 14, and the following 212 The Ccatechism or Decalogue explained, verses. Thatfiromil the presence of the Deut. iv. 1t 23; v. 2, 3; ix i) Josh. Lord's power in the law which was iii. 11; 1 Kings viii. 19, "21; Rev. ix. in the ark, the waters of the Jordan 19; and elsewhere. Since cove lamt2 were separated; and whilst it rested signifies conjunction, therefibre it is in the midst, the people passed over said concerning the Lord, That He on dry ground, Josh. iii. 1 to 17; shaill be for A COVENANT to the p(op0l. iv. 5 to 20. That at carrying around Isaiah xlii. 6; xlix. 9: and He is callthe ark, the walls of Jericho fell down, ed TIIE ANGEL OF T'IE COVENANT, Aal. Josh. vi. I to 20. T/hat Dagon, the iii. 1; and his blood, TIIE I3.OOD OF THIE god of the _Philistines, fell down upon COVENANT, Matt. xxvi. 28; Zech. ix. ) 1; the ground, before the ar/k, and after- Exod. xxiv. 4 to 10: and theref; re w/ardls lay upon the threshold of the the Word is called TIeE OLD COVEN1.A NT temple, severed fronm the /head, and the AND TirE NEW COVENANT; for covenants palms of ithe hands being cut oft; 1 are made for the sake of love, fiiendSam. v. Th/at the Bcthshemnites, on ship, consociation and conjunction. account of the ark, were smitten, to'286. So great holiness and so great several thousands, v. and vi. That power were in that law, because it was Uzzah, because he touched the ark, a summary of all things of religion; fordied, 2 Sam. vi. 7. That the ark it was written upon two tables, one of wtcas introduced into Zion by David, which contains, in a sumlmary, all?with sacrifices and jubilations, vi. 1 things which regard God; and the to 19. Tlat the ark was introduced other, in a summary, all things which by Solomon into the temple of Jeru- regard man: therefore the conll. salem, where it made the secret recess, mandrnents of that law are call,,d 1 Kings vi. 19, and the following vers- Tl E TEN WORDS, Ex. xxx;v. 28:1: es; viii.. 3 to 9. Deut. iv. 13; ix. 4. They were s!o 285. Since through that law there called, because ten signifies all, anld is conjunction of the Lord with man words signify truths; for there were and of man with the Lord, it is more than ten words. Th-t ten therefore called TIHE COVENANT, and signifies all, anid that tithes tere TilE TESTIBomNY; the covenant, because instituted on account of that igni. it conjoins, and the testimony, because ficationi, may be seen in the Ai eCAit confirms the articles of the covenant; LYPSE REVEALED, n. 101; and that for covenant, in the Word, signifies that law is a summary of all tlhings conjunction, and testimony, the con- of religion, will be seen in what firmation and attestation of its articles. follows. On this account those tables were two, 287. THAT THE DECALOGUTE, IN THE one for God, and the other for man. SENSE OF THE LETTER, CONTAINS THE Conjunction is effected by the Lord, GENERAL PRECEPTS OF DOCTRINE AND but only when man does the things LIFE; BUT, IN THE SPIRITUAL AND CEwhich are written in his table; for the LESTIAL SENSE, ALL UNIVERSALLY. Lord is continually present, and wishes It is known, that the decalogue is to enter; but man, from the freedom called, in the Word, by way of emniwhich he has from the Lord, must nence, THE LAW, because it contains open; for Ile says, Behold I stand at all things which are of doctrine and the door and knock; if any one hear life; for it contains not only all things m7y voice, and open the door, I will go which regard God, but also all rwhich in' to him, and sup with him, and he regard man; wherefore that law was with Ale, Rev. iii. 20. That the ta- written upon two tables, one of which bles of stone, on which the law was treats of God, the other of man. It written, were called THE TABLES OF is also known, that all things of THE COVENANT, and that the ark was doctrine and life have reference to from them called THE ARK OF THE love to God and love towards the COVENANT, and the law itself THE COV- neighbor; all things of these loves ENANT, may be seen, Num. x. 33; are contained in the decalogue as to its External and Internal Sense. 213 That the whole Word teaches nothing LAW, IN A STRICT SENSE, IS MIEANT else, is evident from these words of the THE DECALOGUE, is knovwn; BUT'rHAT Lord: JEsvs said, Thou shalt love the BY THE LAW, IN A WIDER SENSE, aRE Lord thy Godfroim thy whole heart, and MEANT THIE STATUTES GIVEN BY A10tit thy whole soul, and in thy whole SES TO THE SONS OF ISSRAEL, is evident nmind; and the neighbor as thyself; on from the statutes singly ill Exodus, these two comnmnandinents hang the law in that they are called the law; aIs, and the prophets, Matt. xxii. 37 to 40. Tlis is the law o' the sacrifice, Lev. The law and the prophets signify the vii. 1. This is the law of the sacriice whole Word. And again: A certain of peace-offerings, vii. 7, 11. This, is lawyer, tempting Jesus, said, lllaster, the law of the bread-offering, vi. 7, a.nd what shall I do, that I may inherit the folloxxing verses. T/is is the law eternal life? And Jesus said to hinm, for the whole burnt-offering, for the TWhat is written in the law? Iow bread-offering, for the sacrifjiccs of sin readest thou? Andhe, answering, said, and trespass, andfor consecrations, vii. Thou shalt love the Lord thy God 37. This is the law of the beast and from thy whole heart, and frJon thy of the birdl, xi. 46, and the following whole soul, andfrom thy whole strength, verses. This is the law of one brilng andcfoloa thy whole mind; and the neigh- ing forth, for a son and a daughter, bor as thyscelf. And Jesussaid, Do THIS, xii. 7. This is the lawv of hlpros', xiii AND ThOU SHALT LIVE, Luke x. 25 to 59; xiv. 2, 32, 54, 57. 2'his is the 28. Now, because love to God and law of one tfected with the fJrlu, xv. love towards the neighbor are all things 31. rThis is the latvw ofjcalousy, Nuln. of the Word; and the decalogue, in the v. 29, 30. This is the lctw of the N5atzfirst table, contains in a summary all arite, vi. 13, 21. This is the law of things of love to God; an(d in the cleansing, xix. 14. This is the la,w second table, all things of love to- concerninl the red heifcr, xix. 2. The wards the neighbor; it follows, that law for the king, Deut. xvii. 15 to 19. it contains all things which are of Yea, the whole book of lcoses is callca doctrine and life. From a sight of the the law, xxxi. 9, 11, 12, 26; beside? two tables, it is manifest, that they also in the New Testanient, as Luke were so conjoined, that God from his ii. 2-2; xxiv. 44; John i. 46; vii. 22, table may look to man, and that manl 23; viii. 5, and in other places. That from his may look to God, recipro- these statutes are meant by the works cally; and thus that there is a re- of the law, by Paul, where he says, that ciprocal looking, which is such, maet is justifed by faith, lithoult the that God, on his part, never ceases works of the law, Romll. iii. 28, is plainly to look at man, and to work manifest from what there follows; and such things as are of his salvation; also from his words to Peter, whom he and if man receives and does those censured for Judaizing, where he says, things which are in his table, recip- three times in one verse, that no one is rocal conjunction is effected, and then justified by the works of the law, Gal. it is done according to the words of the ii. 14 to 16. ThAT UY THE LAW, IN Lord to the lawyer, Do this, and thou THE WIDEST SENSE, IS MEANT THE shalt live. WHOLE WORD, is manifest from these 2S8. In the Word, the law is often passages: Jesus said, Is it not weritten mentioned; arnd it shall be said what is in YOUR LAW, Ye are gods, John x. meant by it in a strict sense, and what 34. This is written, Psalm lxxxii. 6. is meant by it in a wider sense, and The multitude answered, VTre have what in the widest sense. In a strict heardfron TIE LAw, that Christ abideth sense, by the law is meant the deca- forever, John xii. 34. This is Written, log'ae; in a wider sense, are meant the Psalm lxxxix. 29; cx. 4; Dan. vii. 14. statutes given by Moses to the sons of That the Word written IN THEIR Israel; and in the widest, is meant LAW might be fufilled, They hated Hie the whole Word. THAT BY THE without cause, John xv. 25 This is 214 The Catechism or Decalogue explained, written, Psalm xxxv. 19. The Phar- which one, taking, sowed in his field isees said, Hath any one of the rulers which is less than all seeds, but clhen t oelieved on Hint? But the multitude hath grown ujp, it is greater than the which knoweth not the LAW, John vii. herbs, and becometh a tree, so that the 4S, 49. It is easier Jor heaven and winged tribes of heaven come and nest in earth toplass away, than for ONE TITTLE its branches, Matt. xiii. 31, 32; Mark OF TIE'r LAW to fail, Luke xvii. 17.'By iv. 31, 32; Luke xiii. 18, 19. Corn the law there, is meant the whole Sa- pare also Ezekiel xvii. 2 to 8. That cred Scripture; besides in a thousand there is such an infinity of spiritual places in David. seeds, or truths, in the Word, may be 289. That the decalogue, in the evident from the wisdom of the angels spiritual and celestial sense, con- which is all from the Word; this increastains, universally, all the precepts es with them to eternity, and the wiser of doctrine and of life, thus all they become, the more clearly they things of faith and charity, is becatse see that wisdom is without end, and the Word, in the sense of the letter, perceive that themselves are only in every and each thing of it, or in in its entrance, and that they canthe whole and in every part, contains not, as to the minutest particular, two interior senses; one which is call- attain to the divine wisdom of the ed spiritual, and another which is call- Lord, which they call an abyss. Now, ed celestial; and because, in these since the Word is from this abyss, besenses, divine truth is in its lighit, and cause from the Lord, it is manifest, divine goodness in its heat. Now, be- that in all parts of it there is a kind cause the Word, in the whole and in of infinity. every part, is such, it is necessary that the ten commandments of the decalogue THE FIRST COMMANDMENT. be explained according to those three senses, which are called natural,.spiTh- Ter ot be ot be to thee aiother God itual, and celestial. That the Word bfJbre lyfaces. is such, may be evident from the 291. These are the words of the first things which have been demonstrated commandment, Exod. xx. 3; Deut. v. above, in the chapter concerning THE 7; by which, in TuIE NATURAL SENSE, SACRED SCRIPTURE, or THE WORD, n. which is the sense of the letter, is first 193 to 208. of all meant, that idols are not to be 290. No one, unless he knows what worshipped; for it follows, Thou shalt the Word is, can get at any idea, that not make to thee a carving, or any there is infinity in every part of it; that figure, which is in the heavens is, that it contains innumerable things, above, and which is in the earth be which not even the angels can draw out. neath, and which is i n the waters under Every thing there may be likened to a the earth; thou shalt not bow down seed, which may grow up from the tqlyself to theml, and shalt not wor. ground into a great tree, and produce ship them, because I, JEHOVAHI, AMI abunldance of seeds, from which again TnII GOD, A JEALOUS GOD, Exod may be similar trees, which together xx. 3, 4, 5, 6. That by this make a garden; and from the seeds commandment it is first of all of this, other gardens; and thus to meant, that idols are not to be wor infinity. Such is the Word of the shipped, was because, before this Lord, in every part, and such es- time, and after it, even to the coming pecially is the decalogue; for this, be- of the Lord, there was idolatrous worcause it teaches love to God and love ship in a great part of Asia: the cause towards the neighbor, is a short sum- of that worship was, that all the mary of the whole Word. That the churches, before the Lord, were repreWord is such, the Lord also explains sentative and typical; and the types by a similitude, thus: The kingdom of and representations were such, that diGod is like a grain of mustard-seed, vine things were set forth under various as to zts External and internal Sense. 215 figures and images, which the people, worshipped, because He is Jehovah, when their significations were oblit- who came into the world, and made reerated, began to worship for gods. demption, without which not any man, That the Israelitish nation also was nor any angel, could have been saved. in such worship when in Egypt, may That besides him there is no other God, be evident from the golden calf which is evident from these passages in the they worshipped in the wilderness in- Word: It shall be said in that (lay, stead of Jehovah; and that afterwards Behold, this is our God, whomn we have they were not alienated from that wor- expected that he should deliver us; this is ship, is evident from many places in the Jehovah, w.kom we have expected; let us Word, both historical and prophetical. exult and be gladin his salvation, Isaiah 292. By this commandment, There xxv. 9. The voice of one crying in the shall not be to thee anotherGod before my wilderness, Prepare ye a way for Jeho faces, in the natural sense, is also meant, vah, make smooth in the desert a path that no man, dead or alive, is to be wor- for our God; for the glory of Jehovah shipped as a god; which also was done shall be revealed, and all flesh shall see in Asia and around it, in various places. together. Behold! the Lord Jehovah Many gods of the nations were no oth- cometh in the Mliighty One, Ile shall er; as Baal, Ashtaroth, Chemosh, feed his flock like a shepherd, xl. 3, 5, M1ilcor, Beilzebub; and at Athens 11. Only in thee is God; besides, and Rome, Saturn, Jupiter, Neptune, there is no God; verily thou art a God Pluto, Apollo, Pallas, &c.; some of concealed, 0 God of Israel, the SAVwhom they worshipped first as saints, IOR, xlv. 14, 15. Am not I Jehovah, afterwards as divinities, and lastly as and there is no God else beside -lIe? gods. That they also worshipped liv- a just God and A SAVIOR there is not ing men as gods, is evident from the beside e1[! xlv. 21, 22. I aim Jeho. edict of Darius the Mede, that no vah, and beside me there is no SAVIOR, one, within thirty days, should ask xliii. 11; Hosea xiii. 4. That all any thing of God, but of the king flesh may know, that IJehovah am THY alone; if otherwise, he should be SAVIOR, and THY REDEEMER, Isaiah cast into a den of lions, Dan. vi. 8 to xlix. 26; Ix. 16. As for our REDEEMthe end. EP, Jehovah of hosts is his name, xlvii. 293. In the natural sense, which is 4; Jer. 1. 34. Jehovahc, my Rock and the sense of the letter, is also meant MIY REDEEMER, Psalm xix. 14.'Thus by this commandment, that not any said Jehovah, THY REDEEMlER, the.l-I. one, except God, and that not any thing, ly One of Israel, I amn Jehovah thy except that which proceeds from God, God, Isaiah xlviii. 17; xliii. 24; xlix. is to be loved above all things, which is 7. Thus said Jehovah, TIY REDEEMalso according to the words of the Lord, ER, I am Jehovah, that mnaketh all Matt. xxii. 35 to 37; Luke x. 25 to things, even alone by Myself, xliv. 24. 2S; for he who and that which is Thlus said Jehovah, the King of Israel, loved above all things, is to the and his REDEEMER, Jehovah of hosts, 1 lover a god and divine; as, whoso- am the First and the Last, and beside ever loves himself above all things, AIe there is no God, xliv. 6. Jehovah or also the world, to him himself or of hosts is his name, and THY REDEEMthe world is his god; which is the ER, the Holy One of Israel, shall be cause, that the same do not in heart called the God of the whole earth, liv. acknowledge any god; they therefore S. Abraham doth not know us, Israel are conjoined with their like in hell, cloth not acknowledgle us; Thou, Jehowhere are collected all who have loved vah, art our Father, OUR REDnE:nER themselves and the world above all from an age is thy name, lxiii. 16. thinrgs. A CNlild is born to us, a Son is given to 294. THE SPIRITUAL SENSE Of this us, whose name is WTonderful, Counsel commandment is, that no other God lor, God, Hero, FATHER OF ETERNITY, than the Lord Jesus Christ is to be the Prince of peace, ix 6. Behold the 216 The Catechism or Decalogue cxplaztned, days will come, when I shall raise up to three stories, in the lowest of whYich David a rightcous Branch, who shall are those who have confirmed them. reign King, and this is his namlle, JE- selves in favor of three Gods from eterHOVAII ouR RIGHTEOUSNESS, Jer. xxiii. nity; in the second and third stories 5, 6); xxxiii. 15, 16. Phililp said to are those who acknowledge and beJesus, alShow us the Fathler. Jesus said lieve in one God, under a visible human to hinm, He who seeth lie, seeth the Fa- form, and the Lord God the SavI or to ther. Believest thou not that I am in be that God. The sensual and c,pothe Father, and the Father in lie? real man, because he is merely natural, John xiv. 8, 9. An Jesus Christ all viewed in himself. is altogether an antihe fuluess qf the'Goded dclwelleth iinal, and only differs from a brute anibodily, Col. ii. 9. We are in the mal, in that he is able to speak and TrutA, in Jesus Christ; This is the reason; wherefore he is like one lix ing true God and eternal life. Little chil- in a menagerie where are beasts of'evedren, keep yourselves from idols, I ry kind, and where he sometimes acts Jolhn v. 20t, 21. From these passages the lion, and sometimes the bear, and it is clearly manifest, that the Lord our sometimes the tiger, leopard or wolf; Savior is Jelhovall Himself, who is at yea, he can also act the sheep, but the same time the Creator, Redeemer, then he laughs in his heart. The and Regenerator. This is the spiritu- merely natural man does not think al sense of this commandment. concerning divine truths, except from 295. THIE CELESTIAL SENSE of this the things of the world, thus from commandment is, that Jehovah the the fallacies of the senses; for he Lord is Infinite, Immense and Eternal; cannot elevate his mind above them. that Hlie is Omnipotent, Omniscient and Wherefore the doctrine of his faith Omnipresent; that He is the First and may be compared to a pudding made the Last, the Beginning and the End; of chaff, which he eats as a dainty, or who Was, Is, and Will Be; that Ile is as it was commanded Ezekiel, the Love itself, and Wisdom itself, or Good prophet, that hle should mix wheat, baritself and Truth itself; consequently, ley, beans, lentiles and spelt, with man's Life itself; thus the Only One, from or cow's dung, and make for himn-self,vhom are all things. bread and cakes, and thus represent 296. All who acknowledge and wor- the church, such as it was with ship any other God, than. the Lord the the Israelitish nation, Ezek. iv. 9, Savior Jesus Christ, who is Himself Je- and the following verses. It is similar bovah God in the human form, sin with the doctrine of the church, which against this first commandment; just is founded and built upon three divine so also do those who persuade them- persons from eternity, each of whom selves that there are three divine per- singly is God. Who would not see sons actually existing from eternity. the enormity of that faith, if it should These, as they confirm themselves in be exhibited, such as it is in itself, inl a that error, become more and more nat- picture before the eyes, as if the three ural and corporeal, and then they can- should stand in order by each other, not comprehend, internally, any divine the first distinguished by a sceptre and truth; and if they hear and receive it, crown; the second holding in his right still they defile and disguise it with hand a book, which is the Word, and fallacies. Theymay, therefore,be com- in his left, a cross of gold sprinkled pared to those who live in the lower with blood; and the third girded with story of a house; or in a room unde! wings, standing upon one foot, in tilhe ground, and on that account do not effort of flying and operating; oxer hear any thing that those who are in which is written, THESE THREE PERthe second and third story say to each soNS, BEING as MANY GODS, ARE ONE other, because the covering over head GOD. What wise man, seeing this prevents the sound from penetrating. picture, would not say with himself. The hum'm mind is like a house of Oh, what a fantasy! But he would as to zts External an] Internal Sense. 217 say otherwise, if he should see the scribed friom the Old Testament into picture of one divine Person, with rays the New; where, instead of JEHOVAH, of heavenly light around the head, LORD is named, as Matt. xxii. 35' with this superscription, THis 1s OUR Luke x. 27; compared with Deut. vi, GOD, AT THE SAME TIME, CREA- 5; and in other places. That the TOR. REDEEMER AND REGENERATOR, name Jesus is in like manner holy, is rhus THE SAVIOR. Would not that known from the apostle saying, that wise man kiss this picture, and carry it at that name the knees in the heavens home in his bosom, and with the sight of and in the earths are and must b, bowed; it, delight both his own mind, and the and moreover, that it can be named by minds of his wife and children and ser- no devil in hell. The names of God, vauts? which are not to be taken in vain, are several, as Jehovah, J/ctovahl God, THE SECOND COMMANDMENT. Jehovah of hosts, the H1oly On e of Israel, Jesus Christ, and the I1oly Tlhou shalt not take the Namle of Jeho- Spirita vah thy God in vain; because Jeho- va293. In TIHE SPIRITUAL SENSE, by the valh will not hold himnz guiltless, who name of Go, is meant that ich tah hisname of God, is meant all that',vllich takctlh his name in vain. the church teaches fiom the tWord, and 297. By taking the name of Jehovah by which the Lord is invoked and God in vain, in TilE NATURAL SENSE, worshipped; all those tling's are the which is the sense of the letter, is name of God, in the complex; wheremeant the name itself, and the abuse fore by taking the name of God in vain, of it, in various conversations, especially is meant, to take any thing thence ill in falsehoods or lies, and in oaths with- fiivolous conversation, falsehoods, lies, out cause, and for the purpose of ex- execrations, tricks and incantations; culpation in evil intentions, which for this is also to revile and, blaspheme are execrations, and in tricks and in- God, thus his name. That the Word, cantations. But to swear by God and and whatever of the church is thence, his holiness, the Word and the Gos- and thus all worship, is the name of pel, at coronations, at inaugurations God, may be evident from these pasinto the priesthood, at inductions into sages: From0 the rising of' the sunlt my offices of trust, is not to take the name na7ne shall be invoked, Isaiah xli. 25. of God in vain, unless the swearer after- Fropm the rising of the sun even to its wards rejects his engagements as vain. setting, imy name shall be great among But the name of God, which is itself the nations; and in every place, incense h(,ly, is to be constantly used in the shall be offered to imy nanme. Ye proholy things which are of the church, fane niy name, when ye say, The table as in prayers, psalms, and in all wor- of Jehovah is polluted; and ye snzff at ship; arlJ also in preaching, and in mlay name, when ye bring the torn, the wrlting in ecclesiastical affairs: the lamle and the sick, Mal. i. 11, 12, 13. reason is, because God is in all things All people walk in the name of their of religion, and when He;s rightly God, and we will walk in the namte oJ invoked, He is present by his rname, Jehovah, our God, Mich. iv. 5. T/1ey and hears; in these things the name of shall { orship Jehovah in one place, God is hallowed. That the name of where He shall place his name, Deut. Jeho-'ah God is in itself holy, is evident x'. i, 11, 13, 14, 18; xvi. 2, 6, 11, 15. from that name, in that the Jews, since 16; thiat is, where his worship is. Jetheir first time, have not dared, and do sus said, WVlhere two or three are gathlnot dare, to say J!hovah, and that, on ered together in nimy name, there I am in their account, neither would the evan- the midst of them, Matt. xviii. 20. As gelists and apostles; wherefore, instead many as received Hintm, He gave to of JIIOVAH, they said LORD; as is thenm power that they might be sons oJ evident from various passages, tran- God, believing in his natme, John i 28 218 The Catechism or Decalogue exj lained, 12. lie who doth not believe, is al- his quality, irl manifest from names in ready judged, because he hath not be- the spiritual world, where n, nlan relieved in the name of the Only-begotten tains the name which he received at Son of God, iii. 17. Believing, they his baptism, and from his father or anshall have life in his name, xx. 31. cestors, intheworld; buteveryonethere Jesus said, I have manifested thy name is named according to his quality, and to men; and l have made known to the angels are called according to their them thy namre, xvii. 26. 7''he Lord moral and spiritual life; these also are said, I have a few names in Sardis, they who are meant by these words of Rev. iii. 4; besides in many other the Lord: Jesus said,.1 am the good places, in which, as in the preceding, Shepherd; the sheep hear his voice, and by the name of God, is meant the Di- lie calleth his own sheep by name, and vine, which proceeds from God, and by leadeth them out, John x. 3. And also which He is worshipped. But, by the by these: 1 have a few names in Sardis, name of JESUS CHRIST, is meant all who have not de'filed their garments. of redemption, and all of his doc- Whosoever overcometh, I will write uptrine, and thus all of salvation; by on him the name of the city, NVLw Jesus, all of salvation by redemption, Jerusalem, and my nrw name, Rev and by Christ, all of salvation by his iv. 12. Gabriel and Michael are not doctrine. the names of two persons in heaven, 299. In THE CELESTIAL SENSE, by but by those names are meant all in taking the name of God in vain, is heaven, who are in wisdom concernmeant that which the Lord said to the ing the Lord, and worship Him. Also Pharisees: All sin and blasphemy shall by the name of persons and places in be remitted unto man, but the blas7phe- the Word, are not meant persons my of the Spirit shall not be remitted, and places, but the things of the church. Matt. xii. 31. By the blasphemy of In the natural world also, by name, is not the Spirit, is meant blasphemy agair;st meant the name only, but, at the same the divinity of the Lord's Human, and time, the quality of the person, because against the holiness of the Word. this adheres to his name; for it is said That the Divine Human of the Lord in common discourse, "He does this is meant, by the name of Jehovah for the sake of his name, or for the God, in the celestial or highest sense, fame of a name; Thlis man has a great is evident from these words: Jesus said, name;" by which is signified, that he FATHIER, GLORIFY THY NAME; and a is celebrated for such things as are in voice camne out from heaven, saying, I him, as for ingenuity, erudition, merit, have both glorified, and will glorijfy and so forth. Who does not know, again, John xii. 2S. Whatsoever ye that he who defames and calumniates shall ask inmy name, this I will do, that any one, as to his name, defames and the Father may be glorified in the Son; calumniates also the actions of his life? if ye shall ask any thing in my name, They are conjoined in idea, thence the I will do it, xiv. 13, 14. In the Lord's famle of his name perishes. In like Prayer, by 1hallowed be thy name, in manner whoever utters, disrespectfulthe celestial sense, no other is signi- ly, the.iame of a king, a duke or a fied; and also by name, Exod. xxiii. 21; giandee, casts reproach also upon their Isaiah lxiii. 16. Since blasphemy majesty and dignity; so also he, who of the Spirit is not remitted to man, ac- utters the name of any one with a tone cording to tile words, Matt. xii. 31, 32; of contempt, at the same time vilifies and this, in the celestial sense, is meant, the actions of h's'ife. The case is therefore it is added to this command- similar with every person, whose name, ment, Because Jehovah willnot hold himn that is, whose quality and consequent guiltless who taketh his name in vain. fame, according to the laws of all king 300. That by the name of any one doms, it is not allowable to blast and is not mueant his name only, but also all defame. as to its Extel nal and Internal Sense. 219 TnHE THIRD COMMANDMENT. said, that He is Lord also of the Sarxbbaxth, RMatt. xii. 8; Mark ii. 23 Remember the Sabbath Day, that thou Sabbath, Matt. xii. 8; Mark ii. 28 Luke vi. 5; and because He said this keep it holy; six days thou shalt labor Luke vi. 5; and because e said this 7and do all thy w7ork; but the, 7 it follows that that day was representaand do all thy work; but the sev-..im enth day is a Sabbath to Jehovah thy God. 302. By tl.is commandment, in TIrE SPIRITUAL SENSE, is signified the ref301. That this is the third command- ormation and regeneration of man by ment, may be seen, Exod. xx. 8, 9, 10; the Lord; by the six days of labor, and Deut. v. 12, 13. By this in THE the combat against the flesh and its NATURAL SENSE, which is the sense of concupiscences, and, at the same time, the letter, is meant, that six days are against the evils and falses which are for man and his labors, and the sev- with him from hell; and by the seventh for the Lord, and for man's rest enth day, is signified his conjunction from Himn. Sabbath, in the original with the Lord, and thereby regeneratongue, signifies rest. The Sabbath, tion. That, as long as that combat conamong the sons of Israel, was the sanc- tinues, man has spiritual labor, but tity of sanctities, because it represented that, when he is regenerated, he has the Lord; the six days, his labors and rest, will be evident from those things combats with the hells; and the seventh, which will be said hereafter, in the his victory over them, and thus rest; chapter concerning REFORMATION AND and because that day was representa- REGENERAnrIo N,particularly from these tive of the close of the whole redemp- things there: I. That regeneration is tion of the Lord, therefore it was holi- erfected in a manner analogous to that ness itself. But when the Lord came in which mlan is conceived, carried in into the world, and thence the represen- the womb, born and educated. II. tations of Him ceased, that day became That the first act of the new generation a day of instruction in divine things, is called reformation, which is of the and thus also a day of rest from labors, understanding; and that its second is and of meditation on such things as called regeneration, which is of the are of salvation and eternal life; as al- will, and thence of the understanding. so a day of love towards the neighbor. III. That the internal man first is to That it became a day of instruction in be reformed, and by this the external. divine things, is manifest from this, that IV. That then a combat arises between the Lord on that day taught in the the internal and the external man, and temple and synagogues, Mark vi. 2; that the one that overcomes rules over the Luke iv. 16, 31, 32; xiii. 10; and that other. V. That the regenerate rman he said to the man who was healed, has a new will and a new understandTake up thy bed and walk; and to the ing, &c. The reason why the reformPharisees, That it was lawful for the ation and regeneration of man are clsciples on the Sabbath dclay to gather signified by this commandm ent, in the the ears of corn and to cat, Matt. xii. spiritual sense, is, because they coinI to 9; Mark ii. 23 to the end; Luke cide with the labors and combats of the vi. I to 6; John v. 9 to 19; by which Lord with the hells, and with the vic~ particulars, in the spiritual sense, is tory over them, and rest then; for th,signified, to be instructed in doctrina's. Lord reforms anid regenerates min!i. That that day became also a day of and renders him spiritual, in the same love towards the neighbor, is e i(enlt mariner in which IIe glorified his Iiufrom those things which the,oroi did man, and made it Divine: this is what and taught on the day of the k?'batch, is meant by FOLLOWING HI-I. That the Matt. xii. 10 to 14; Mark iii. i to 9; Lord had combats, and that they are Luke vi. 6 to 12; xiii. 10 to 18; xiv called labors, is manifest in Isaiah liii. 1 to 7; John v. 9 to 19; vii. 22, 23; and lxiii.; and that similar things are ix. 14, 16. From these and the former called labors, in relation to mlen, lxv passages, it is manifest why the Lord 23; Rev. ii. 23. 220 The Catechism or Decalogue explained, 303. In THE CELESTIAL SENSE, by 284 to 290. From these things also this commandment, is meant conjunc- it is manifest, why the Lord calls lHim tion with the Lord, and then peace, self the Lord of the Sabbath, that is because protection from hell; for by of rest and peace. the Sabbath, is signified rest, and in 304. Celestial peace, which is in re. this highest sense, peace; wherefore spect to the hells, that evils and falses the Lord is called the Prince of Peace; may not thence arise and invade, may and also He calls himself Peace, as is be compared with natural peace, ill evident from these passages: i.. Child many cases, as with peace after wars, is born to its, a Son is given to its, up- when every one lives in security with on whose shoulders shall be the, ov- respect to enemies, and safe in his erminent, and his name shall be called city, inl his own house and in his oxwln I;ondreful, Counsellor, God, fHero, farms and gardens. It is as the prophthe Father of'tCerlity, TIhE PRINCE et said, when he speaks naturally col:OF PEACE; to the increase of his gov- cerning celestial peace;'Thy ishal sit ernmentt and PEACE there will be no every mIanI under his vine, anId't lrt' end, Isaiah ix. 6, 7. Jesus said, PEACE his Jfg-tree, and ione shallt' t/ t/'n, I leave to you, MY PEACE Igive to you, Micah. iv. 4; Isaiah lxv. 21, 2I, 23. JolIn xiv. 27. Jesus said, -Ihave spok- It may be compared also with recreaen these things, that in ME YE MIAY tions of the mind and with rests, after HAVE PEACE, xvi. 33. How delight- grievous labors, and with the consolafil, upon the mountains, are the feet tions of mothers after parturition, when of'im who BRINGETH GOOD TIDINGS, their love, called storge, manifests its 7lwho publishethi PEACE, saying, Thy delights. It may also be conmpared KiTng~ reigneth, Isaiah lii. 7. Jehovah with serenity after tempests, black will redleem amy soul in PEACE, Psalm clouds and thunders; and likewise with Iv. 18. TIRE wORK OF JEHOVAH IS spring after a severe winter passed by; PEACE, TIlE LABOR OF RIGHTEOUSNESS and then with the expressions of joy IS REST, AND SECURITY FOREVER, THAT from the tender plants in the fields, THEY MAY DWELL IN A HABITATION OF and from the llossorms in gardens, PEACE, AND IN TENTS OF SECURITY, plains and woods. It may be coinAND IN TRANQUIL RESTING PLACES, pared also with the state of mind with Isaiah xxxii. 17, IS. Jesus said to the those, who, after storms and dangers sevenity whlom He sent forth, Into upon the sea; reach the port, and set whatsoever house ye enter, first say, their feet upot the expected land. PEACE TO THIS hOUSE; and if A SON OF PEACE be there, your PEACE shall rest THE FOURTII COIMMIANDMENT. iupon him, Luke x. 5, 6; Matt. x. 12, nor thy fathr ty, th 13, 14. Jehovah will speak PEACE to thy days may be prolonged, and that ML.S people; RIGHTEOUSNwSS AND PEACE his people; RIGS it macy be well with thee u1pon the shall kiss each other, Psalm lxxxv. 9, ea yth. 10. When the Lord appeared to the disciples, He said, PEACE BE WITH 305. This commandment is so read, YOU, John xx. 19, 21, 26. Moreover, Exod. xx. 12, and Deut. v. 16. By the state of peace, into which those whG honoring thy father and thy mother, are regenerated by the Lord are about in TIIE NATURAL SENSE, which is the to come, is treatel of in Isaiah lxv. sense of the letter, is meant, to honor and lxvi., and in other places; and parents, to obey them, to be attentive those will come iLto it who are re- to them, and to be grateful to them for ceived into the New Church, which the benefits, which are, that they feed and Lord is at this day instituting. What clothe their children, and introduce the peace is in its essence, in which the them into the world, that they may act angels of heaven are, and those who are in it as civil and moral persons; and in the Lord, may be seen in the work also into heiven, by the precepts concq-ning HEAVEN AND HELL. n. of religion; thus they consult feir coceni HEVN HEL on h as to Its External and Internal Sense. 221 their temporal prosperity, and also for, do it, Matt. xii. 48, 49; Mtrk iii. 33 their eternal felicity; and they do all 34, 35; Luke viii. 21; John xix. 25 these things fiom the love in which 26, 27. they are firom the Lord, whose office 307. IN THE CELESTIAL SENSE, by they perform. In a respective sense, father, is meant our Lord Jestis Clhrst; is meant, the honor of guardians from and by mother, the communion of the wards, if the parents are dead. In a saints, by which is meant his church, wider sense, by this commandment, is spread over all the world. That meant, to honor the king and magis- the Lord is Father, is evident from trates, since they provide things neces- these passages: A Chill is born to us, sary for all in common, which parents a Son is given to its, whose name is do in particular. In the widest sense, by God, itero, TIHE FATHER OF ETEINI this commandment, is meant, that men TY, the Prince of peace, Isaiah ix. 6. should love their country, because this Thlout alrt OUR FxAThER; Abrahalm loth nourishes them and protects themn; not know us, and Israel cloth not acwherefore country [patria] is called knowledge us: TiiHo ART OUR FAfrom father [pater]. But honors ThIER, our lRedeemer; froml an age is should be paid by parents to their thy name, lxiii. 16. Philip said, Show country, king and magistrates, and uls the Father. Jesus saith to himl, HE replanted by them in their children. WHO SEETII ME, SEETII THE FATH1ER; 396. In THE SPIRITUAL SENSE, by how, then, shyest thou, Show Ius TIlE honoring atther and mother, is meant, FATIIER? Believe ilie, that I ami i to adore and love God and the church. THE FATHER, andl THE FATILER in Mi, In this sense, by father, is meant God, John xv. 7 to 11; xii. 45. That by who is the Father of all; and by moth- 7mother, in this sense, is meant tl:e er, the church. Infants and angels church of the Lord, is evident firol in the heavens know no other father these passages: I saw the holy city, and no other mother, since they are New Jerusalem, prepared AS A BRID}E born there anew of the Lord by the ADORNED FOR HIER HUSBAND, Rev. xxi church; wherefore the Lord says, Call 2. The angel said unto John, Come, 1 no onze your father on the earth; for willsshow thee TIIE BRIDE, TIHE LAMIL,'S one is:your Father, wtho is in the heav- WIFE. And he showed the city, the Lho. ens, Matt. xxiii. 9. These things were ly Jerusalem, xxi. 9, 10. The time of said for infants and angels in heaven, THE MARRIAGE OF THIE LAMIB hath come, but not for infants and men on the and HIIS WIFE hath prepared herself. earth The Lord teaches the same Blessed are those who are called to the in the common prayer of Christian MARRIAGE-SuPPER of the Lamb, xix. 7, churches: Our _Father, who art in the 9; and besides, Matt. ix. 15; Mark ii. heavens, halloloed be thy name. That 19, 20; Luke v. 34, 35; John iii. 29; Ly mother, in the spiritual sense, is xix. 26, 27. That by New Jerusa. meant the church, is, because, as a letn, is meant a New Church, which mother on the earth feeds her children the Lord is now instituting, may be with natural food, so the church feeds seen in the APOCALYPSE REVEALED, them with spiritual food; wherefore, n. 880, 81: this church, and not the also, the church is every where in the former, is wife and mother in this Word called mother, as in Hosea: sense. The spiritual offspring, which Contend with YOUR MOTHER; she is not are born of this marriage, are the goods my wfle, and I amn not her husband, ii. of charity and the truths of faith; and 2, 5; in Isaiah: TlAhere is your mother's those who are in these, from the Lord, bill of divorcement, whom I have put are called children of the marriage, away? 1. 1; and Ezek. xvi. 45; xix. children of God, and born of Him. 10. Anl in the evangelists: Jesus, 308. It is to be held, that there stretching out his hand to the disciples, continually proceeds from the Lord a said, JMy mother and my brethren are divine sphere of celestial love towards those wuho hear the Iford of God and all who embrace the doctrine of his 222 The Catechism or Decalogue explainea, church, and who obey Him, as little thefishes of the sea will tell thee. Wh6I children in the world obey father and knoweth not fJom all these, that the mother, al)ply themselves to Him, and hand of Jehovah hkath done that? xii. wish to be nourished, that is, instructed 7, 8, 9. Ask, and they will teach, sigp by Him. From this celestial sphere nifies, Look at, attend to, and judge arises a natural sphere, which is of from them, that the Lord Jehovah hath love towards infants and children, created them. which is most universal, and not only affects men, but also birds and beasts, THE FIFTH COMATMkANDMENT even to serpents; and not only animate, Thou shalt not kill. but also inanimate things. But that the Lord might operate into these, 309. By this commandment, Thou even as into spiritual things, He creat- shalt not kill, in THE NATURAL SENSE, ed the sun, which might be in the nat- is meant, not to kill a man, and not to ural world as father, and the earth as inflict on him any wound of which he mother; for the sun is like a common may die, and also not to mutilate his father, and the earth like a common body; and moreover not to bring any rnother, from whose marriage exist all deadly evil upon his name and fame, the germinations that adorn the surface since fame and life with many go hand of the globe. From the influx of that in hand. In a wider natural sense, by celestial sphere into the natural world, murders, are meant enmity, hatred, and exist those wonderful progressions revenge, which breathe death; for of vegetation, from seed to the fruit, murder lies concealed within them, like and to new seeds. Thence also fireinwood under ashes; infernal fire it is, that there are many kinds of is nothing else; wherefore one is said shrubs, which, in the day time, turn, to be iflamecd with hatred, and to burn as it were, their faces to the sun, and with revenge. These are murders in turn them away when the sun sets; intention, but not in act; and if the thence also it is, that there are flowers, fear of the law, and of retaliation and rewhich, at the rising of the sun, open venge, were taken from them, they themselves, and close themselves at would burst forth into act; especially if his setting; and thence also it is, that there be treachery or ferocity in the inthe nightingales sing sweetly at the tention. That hatred is murder, is evifirst dawn of the morning, and in like dent fromt these words of the Lord; manner after they have been fed by Ye have heard, that it was said by the their mother earth. Thus these and ancients,'Thou shalt not kill; and whotlhose honor their father and their soever shall kill, shall be obnoxious to mother. All these things are testimo- the judgment. But I say unto you, nies, that the Lord, by means of the that whosoever is angry with his brothsun and the earth, in the natural world, er rashly, shall be obnoxious to thefire provides all things necessary for ani- of hell, Matt. v. 21, 22. The reason mate and inanimate things. Where- is, because all that is of the intention, is fore it is said in David, Praise.leho- also of the will, and thus in itself of the vah firom the heavens; praise h.im, deed. sun and moon. Praise Him from the 310. In THE SPIRITUAL SENSE, by Parth, ye wh/ales and abysses; praise murders, are meant all methods of [-imn, ye trees of fruit and all cedars; killing and destroying the souls of men, wild beast, and every beast, reptile, and which are various and manifold; as to bird of winzg, kings of the earth, and turn them away from God, religion, and all people, youths and virgins, Psalm divine worship, by injecting scandals cxlvii. 7 to 12; and in Job: Ask, I against them, and by advising such pray, the beasts, and they will teach things as create aversion and also abhorthee; or the birds of heaven, and they rence. Such are all the devils and satans will show thee; or the shrub of the in hell, with whom the violators and earth. find it will instruct thee; and prostitutors of the sanctities of the as to its External and Internal Sense. 223 church, in this world, are conjoined. gels, and like the death and destruc. Those who destroy souls by falses, are tion of them; it is their anger and meant by the king of the abyss, called hatred against heaven from which Abaddon or Apollyon, that is, the de- such direful mockeries arise. More. stroyer, in Rev. ix; and in the prophetic over, they also appear at a distance like Word by the slain, as in these passages; wild beasts of every kind, as tigers, Jehovah God said, Feed the sheep of the leopards, wolves, foxes, dogs, crocodiles, slaughter, which their possessors have and like serpents of every kind; and slain, Zech. xi. 4, 5, 7. We have been when they see, in representative forms slain all the day, we have been account- gentle beasts, they attack them in ed as a flock for the slaughter, Psalm fantasy, and attempt to kill them. xliv. 22. Jacob shall cause those who There came into my sight, as it were, are to come to take root; is he slain, dragons, standing beside women, with according to the slaughter of those whom were infants, which they endeavslain by him? Isaiah xxvii. 6, 7. The ored, as it were, to devour, according thief cometh not, but that he may steal to those things which are related in and kill the sheep; I have come that Revelation xii; which are nothing else they may have life and abundance, than representations of hatred against John x. 10; besides in other places, as the Lord and his New Church. That Isaiah xiv. 21; xxvi. 21; xxvii. 9; Jer. the men in the world, who wish to deiv. 31; xii. 3; Rev. ix. 4; xi. 7. stroy the church of the Lord, are simliThence it is, that the devil is called a lar to them, is not apparent to their murderer from thebeginning, John viii. companions, because the bodies, by 44. which they perform moral duties, ab311. In THE CELESTIAL SENSE, by sorb and conceal those things; but still killing, is meant, to be angry, rashly, they appear to the angels, who look not with the Lord, to hate Him, and to at their bodies but at their spirits, in wish to blot out his name. These are like forms with those devils above dethey concerning whom it is said, that scribed. Who could have known such they crucify Him; which also they things, unless the Lord had opened would do, in like manner as did the the sight of some one, and enabled him Jews, if He should come into the world, to look into the spiritual world? If this as he did before. This is meant by had not been done, must not these the Lamb standing as it were slain, things, and others of the greatest imRev. v. 6; xiii. S; and byone crucified, portance, have been concealed from Rev. xi. 8; Heb. vi. 6; Gal. iii. 1. men forever? 312. What the internal of man is, unless it be reformed by the Lord, was THE SIXTH COMMANDMENT. manifest to me from the devils and sataiis in hell; for they have it continuallylt not in mind to kill the Lord; and because 313. In THE NATURAL SENSE, by they cannot do this, they are in the en- this commandment, is meant, not only deavor to kill those who are devoted to to commit adultery, but also to will and the Lord; but because they cannot do do obscene things, and thence to think this, like men in the world, they attempt and speak lascivious things. That onevery method of destroying their souls, ly to lust is to commit adultery, is evithat is, of destroying the faith and dent from these words of the Lord; charity with them. That hatred and Ye have hrard that it was said by the revenge with them appear like dark ancients, Thlou shalt not commit adulfires and like bright fires; hatred like tery. But I Sayty unto you, that if any dark fires, and revenge like bright one shall look upon a woman, belongfires; yet they are not fires, but ap- ing to another, so as to lust after her, pearanlces. The cruelties of their he hath already committed adultery with hearts are sometimes seen above them her in his heart, Matt v. 27,'28. n the air like combats with the an- The reason is, because the lust becomes 224 The Catechism or Decalogue explained, as the deed, when it is in the wvill; for all others, adulterates and falsifies the allurement enters only into the under- Word, therefore she is called THE standing, but intention into the will, GREAT WHORE, and these things are and the intention of lust is the deed. said concerning her in the RevelaBut more may be seen concerning these tion; Babylon hath made all nations things in the work CONCERNING CONJU- drink of the wine of the anger of her GIAL LOYE, AND CONCERNING SCORTA- whoredom, xiv. 8. 7LThe angel said, I FORY LOVE, published at Amsterdam in will show thee the judgnment of the the year 176S; which treats Concerning great 1H7/ore, with whom the Tkings of the Opposition of Conijgial Love and the earth have conmmitted whoredomn, xvii. Scortatory, n. 423 to 443; Concerning 1, 2. I1e hathjudgecl the great wIovRE, Forniccation, n. 444to460; Concerning who hath corrupted the carth i/ith Atdulterics and theirKincs and D(grees, her whoredoin, xix. 2. Since the Jewish n. 473 to 499; Concerning the Lust of nation had falsified the Word, therefore Djflor ation, n. 501 to 505; Concern- it was called by the Lord, AN ADLT';Erin.g the Lust of Varieties, n. 506to 510; ous GENERATION, Alatt. xii. 39; xvi. Concerning theLust of Violation, n. 511, 4; Mark viii. 38; and THE SEED OF ThiE 512; Concernin2 tihe Lus.t of selucing ADULTERER, Isaiah lvii. 3; besides ir [nnocences, n. 513, 514; Concerning nmany other places, where, by adulteries the Imputation of each Love, Scortato- and whoredoms, are meant adulterations ry andt Con&jugial, n. 5"23 to 531. All and falsifications of the Word, as Jer. these things are meant by this com- iii. 6, S; xiii. 27; Ezek. xvi. 15, 16, mandment, in the natural sense. 2G, 28, 29, 82, 33; xxiii. 2, 3, 5, 7, 1!, 314. In ThIE SPIRITUAL SENSE, by 14, 16, 17; HIosea v. 3; vi. 10; Nacormi/trtin adultery, is meant to adul- hum iii., 3, 4. terate the goods of the Word, and to 315. In TIlE CELESTIAL, SENSE, by falsify its truths. Tllat these things, committing adultery, is meant to deny also, are meant by committing adultery, the holiness of the Word, and to pror has been hitherto unknown, because fane it. That this is meant, in this the spiritual sense of the Word has sense, follows from the former spiritl been hithertoconcealed; that no other al sense, which is, to adulterate its is signified in the Word, by commit- goods and to falsify its truths. Those ting adlltery [mleclhari, adulterari], and deny and profane the holiness of the whoredoln, is very manifest from these Word, who in heart laugh at evpassages; lun about throug7h the streets cry thing of the church and of reof Jcrusalem,, and seek if ye matlfnd ligion; for all things of the churcL; a ma/In wImO DOETH JUDG-MENT AND and of religion, in the Christian world, SEEK ETH TRUTH. TV/ten I fed them are from the Word. to the full, THEY COMMITTED WHORE- 316. There are various causes DOM1, Jer. v. 1, 7. I have seen in the which make a man appear not only to prophets of Jerusalem a horrible obsti- others, but also to himself, to be chaste, nacy, IN COMMITTING ADULTERY AND and yet he is wholly unchaste; for he GOING IN FALSEhOOD, xxiii. 14. They does not know, that lust, when it is in have clone folly in Israel, THEY HAVE the will, is the deed, and that it cannot COMMITTED WHOREDOM, AND HAVE be removed, except by the Lord aftei SPOKEN M1Y WORD FALSELY, xxix. repentance. Abstinence from doing 23. They COMMITTED WHOREDOIM be- does not make one chaste, but absticause they forsook Jehovah, HIosea iv. nence from willing, when he can do, 7. I will cut oif the soul that hath because it is sin, does; as, if any one respect to diviners and soothsayers, to abstains from adulteries and whoredoms GO A WHORING after them, ILev. xx. 6. only from fear of the civil law and its A covenant should not be made with the penalties; from fear of the loss of fame, inhabitants of the land, lest they should and thence of honor from fear of GO A WHORING AFTER THEIR GODS, diseases from them, from fear of Exod. xxxiv. 15. Since Babylon, above chidings at home from his wife, and as to its External' and lnternal Senste. icon' thence of unquietness of life; from fear do their work unfaithfully ana dishonof revenge fiom the husband and rela- estly; merchants who deceive in mnertCons and of whips from their servants; chandise, in weight, measure and or froin avarice; or from weakness, accounts; officers who deprive the arising either fromn disease, or from soldiers of' their just wages; judges abuse, or from age, or from any other who judge for friendship, bribes, recause of impotence; yea, if he abstains lationship, affinity, and other causes, from them from any natural or moral by perverting the laws or legal cases, law, and not. at the same time, from a and thus deprive others of their spiritual law, he is still, Inwardly, an goods, which they rightfully posadulterer and a whoremonger; for, sess. nevertheless, he believes that they 318. In THIE SPIRITUAL SENSE, by are not sins, and thence does not in stealing, is meant to deprive others of' his spirit make them unlawful in the the truths of their faith, which is done sight of God, and thus in spirit he com- by false and heretical things. Priests mits them, although not before the who minister only for the sake of gain, world in the body; wherefore, after or worldly honor, and teach such things death, when he becomes a spirit, he as they see or may see fonom the Word, speaks openly in favor of them. More- are not true, are spiritual thieves, since over, adulterers may be compared with they take away fi'om the people the covenant-breakers, who violate engage- means of salvation, which are the ments; and also with the satyrs and truths of faith. These also are called priapuses of the ancients, who wander- thieves in the Word, in these passages; ed in the woods, and cried, " Where are lie who enterethL not through the door virgins, brides and wives, with whom into the shee)fjold, but cliimlbeth up we m-ay sport?" Adulterers also, in the some other way, is a thief and a robber. spiritual world, actually appear like rl'lhe thief cometh not but that he ma3q satyrs and priapuses. They may be steal, kill and destroy, John x. 1, 10 compared, also, with he-goats which Lay up treasures, not on the earth, buit stink; as also with dogs which run in heaven, where thieves do not come hither and thither through the streets, and steal, Matt. vi. 19, 20. If thieves and look about, and smell where dogs come to thee, if overthrowers by night, are, with which they may wanton; how wilt thou be cut off! l/Vill they and so forth. Their manly power, not steal what is enough fbr them, when they become husbands, may be Obad. 5. They will run about in the compared to the blossoming of tulips city, they will run on the wall, they will in the time of spring, which, after a climlb up into the houses, they will enter month of days, drop their blossoms, through the windows, Joel ii. 9. They and wither away. have imade a lie, and the thief cometh, and the troop spreadeth itself abroad, THE SEVENTH COMMANDMENT. Hosea vii. 1. 319. In THE CELESTIAL SENSE, by thieves, are meant those who take 317. In THE NATURAL SENSE, by away divine power fiom the Lord, and this commandment, is meant, accord- also those who claim to themselves his ing to the letter, not to steal, to rob, or merit and righteousness. These, alto act the pirate, in time of peace; and, though they adore God, still do not in general, not to take away from any trust Him, but themselves; and also one his goods secretly, or under any they do not believe in God, but in, pretext. It also extends itself to all themselves. impostures, illegitimate gains, usuries 320. Those who teach false and and exactions; and also to fraudulent heretical things, and persuade the practices in paying duties and taxes, common people that they are true and; and in discharging debts. Workmen orthodox, and yet read the Word, and offend against this commandment, who thence may know what is false and 29 226 The Cateclhism or Decalogue explained, what is true; and also those who con- By this commandment, in a wider natfirm the falses of religion by fallacies, ural sense, are meant lies of every and seduce, may be compared with im- kind, and politic hypocrisies, which postors and impostures of every kind; look to a bad end; and also to trawhich, because they are in themselves duce and defame the neighbor, so thefts, in the spiritual sense, may be that his honor, name and fame, on compared with impostors who coin which the character of the whole man false money, and gild it, or give it the depends, are injured. In the widest color of gold, and pass it for pure; natural sense, are meant unfaithfulness, and also with those who know how to stratagems, and evil purposes against cut and polish crystals, and harden any one, from various origins, as from them dexterously, and sell them for enmity, hatred, revenge, envy, rivaldiamonds; as also with those who ship, &c.; for these evils conceal within carry sphinxes or apes, clothed like them the testifying of what is false. men, and covered as to their faces, on 322. In ThE SPIRITUAL SENSE, by horses or mules, through cities, and testifying falsely, is meant, to percry, that they are noblemen of ancient suade that the false of faith is the true ancestry. They are like those who of faith, and that the evil of life is the apply painted masks to their living good of life, and the reverse; but to do and natural faces, and conceal their this and that from purpose, and not beauty. And they are like those who from ignorance, thus to do them after show selenites and pellucid stones, one knows what is true and good, but which shine as from gold and silver, not before; for the Lord says, If ye were and sell them for stones of great value. blind, ye would not have sin; but now They may also be likened to those who, ye say, that we see; therefore your by theatrical exhibitions, lead away sin rtcmaineth, John ix. 41. This people from true divine worship, and false is meant in the Word by a lie, from temples to play-houses. Those and the purpose by deceit, in these wvho confirm falses of every kind, es- passages: 1i'e make a league with teeming the truth of no value, and death, and with hell we make a vision; who discharge the office of priest only we have placed our trust in a lie, and for the sake of gain and honor, and have been hid in falsity, Isaiah xxviii. thus are spiritual thieves,, may be 15. They are people of rebellion, lylikened to those thieves who carry ing children; they are not willing to keys, with which they can open the hear the law of Jehovah, xxx. 9. Front doors of all houses; and also to leop- the prophet even to the priest, every one ards and eagles, which, with sharp maketh a lie, Jer. viii. 10. The inhab-'eyes, look about to see where is the itants speak a lie, and as to the tongue, richest prey. deceit is in their mouth, Micah. vi. 12. Thou wilt destroy those who speak a THE EIGHTH COMMANDMENT. lie; Jehovah abhors a man of deceit, Psalm v. 6. They have taught their ThLou shalt not bear false witness tongue to speak a lie; their hlabitation against thy neighlbor. is in the midst of deceit, Jer. ix. 15. 321. By bearingfalseiwitnessagainst Because by a lie, is meant the false, the neighbor,:r testifying falsely, in therefore the Lord says, that the devil THE NATURAL SENSE, is first of all speak(rth a lie front his own, John viii. meant, to act as a false witness before 14. A lie signifies what is false, a judge, or before others not in a court and false-speaking, also, in these of justice, against any one who is passages: Jer. ix. 4; xxiii. 14, 32; -rashly accused of any evil, and to Ezek. xiii. 15 to 19; xxi. 24; Htosea asseverate this by the name of God vii. 1; xii. 1; Nahum iii. 1; Psalm ur any thing holy, or by himself, and cxx. 2, 3. such things of himself as are of 323. In THE CELESTIAL SENSE, by the reputation of any one's name. testifying falsely, is meant to blas as to its External and Internal Sense 227 pherne the Lord and the Word, and house; thou shalt not covet thy thus to reject the Truth itself from the neighbor's wife, nor his servant, now church; for the Lord is Truth itself, his maid, nor his oz, nor his ass, no? and also the Word. On the other hand, any thing that is thy neighbor's. by testifying, in this sense, is meant, to speak the truth; and by testimony, 325. In the Catechism which is at truth itself. Thence also it is, that this day in use, these are distilithe decalogue is called the testimony, guished into two commandments; into Exod. xxiv. 16, 21, 22; xxx. 7, 8; one, which makes THE NINTH, which is, xxxii. 15, 16; xl. 2); Levit. xvi. 13; Thou shalt not covet thy neighbor's Num. xvii. 19, 22, 25. And because house; and into another, which makes the Lord is the Truth itself, I-e says THE TENTH, which is, I'lThou shalt not concerning Himself, that He testifies. covet thy neighbor's wife, nor his serThat the Lord is Truth itself, John vant, nor his maid, nor his ox, nor his xiv. 6; Rev. iii. And that He testi- ass, nor any thing that is thy neigh fies and is witness of Himself, John bor's. Because these two commandiii. 11; viii. 13 to 19; xv. 26; xviii. ments make one thing, and in Exod. 37, 38. xx. 14, and Deut. v. 18, one verse, I 324. Those who speak falses from have undertaken to treat of them both deceit or purpose, and pronounce them together; but not because I wish that. with a pretended sound of spiritual they may be joined together into one affection, and especially if they inter- commandment, but distinguished into mingle truths from the Word, which two, as before; since those commandthey thus falsify, were called by the an- ments are called TEN WORDS, Exod. cients, enchanters; concerning whom, xxxiv. 28; Deut. iv. 13; x. 4. see APOCALYPSE REVEALED, n. 462; 326. These two commandments and also pythons and serpents of the look to those commandments which tree of the knowledge of good and precede, and they teach and enjoin evil. These falsifiers, liars and de- that evils should not be done, as also ceivers may be likened to those who that they should not be lusted for; speak courteously and kindly with en- consequently, that they are not only emies, and, while they are speaking, of the external man, but also of the hold behind them a dagger, with which internal; for he who does not do they kill them. And they may be evils, and yet lusts to do them, compared to those who tinge their still does them. For the Lord says, swords with poison, and thus attack If any one lusteth after another's,heir enemies; and to those who min- wife, he hath already committed adulgle wolf's-bane with water, and viru- tery with her in his heart, Matt. v. 27, lent poison with wine and sweetmeats. 28. And the external man does not They may be compared, also, to hand- become internal, or does not act as some and alluring harlots, infected one with the internal, until lusts are with a malignant disease; and also to removed. This also the Lord teaches, shrubs full of prickles, which, applied saying, Wo unto you, scribes and to the nostrils, hurt the smelling fibrils; Pharisees, because ye cleanse the outas also to sweetened poison; and also side of the cup and the platter, but to dung, which, being dried in the the insides are full of rapine and time of autumn, spreads a fragrant intemperance. Blind Pharisee, cleanse odor. Such are in the Word describ- first the inside of the cup and the plated by leopards; see APOCALYPSE RE- ter, that the outside may be clean also, VEALED, n. 572 Matt. xxiii. 25, 26; and, moreover, in that whole chapter, from the beginTHE, NINTH AND TENTH COMMAND- ning to the end. The internals, which MENTS. are pharisaical, are lusts for those things which are commanded not to Thou shalt not covet thy neighbor's be done, in the first, second, fifth, V28 The Catechism or Decalogue explained, sixth, seventh and eighth command- these two commandments understood ments. It is known, that the Lord, in the spiritual sense, bok to all those in the world, taught the internal things which have been before ad things of the church; and the internal duced in the spiritual sense, that things of the church are, not to lust they should not be lusted for; in like for evils; and thus He taught, that the manner, to all the things which have internal and the external man make been before adduced in THE CELESTIAL one. This is to be born again, con- SENSE; but to repeat them is unnecescerning which the Lord spoke to Nic- sary. odemus, John iii.; and no one can be 328. The lusts of the flesh, of the born again, or be regenerated, except eyes, and of the other senses, separate by the Lord. That these two com- from the lusts, that is, the affections, mandments may look to all those desires and delights of the spirit, are which precede, that they should not altogether similar to the lusts of beasts, be lusted for, therefore house is first wherefore they are in themselves besnamed, afterwards w]ife, and then scr- tial; but the affections of the spirit are vant, maid, ox and ass; and lastly, such as the angels have, and thence all that is the neighbor's; for the house they may be called truly human. involves all the things which follow; Wherefore, as far as any one indulges for in it are the husband, wife, servant, the lusts of the flesh, so far lie is a maid, ox and ass. The wife, who is beast and a wild beast; but as far as afterwards named, then involves those he sacrifices to the desires of the spirthings which follow; for she is mis- it, so far he is a man and an ange. tress, as the husband is master, in the The lusts of the flesh may be cornparhouse; the servant and maid are under ed with dried and parched grapes, and theim, and the oxen and asses under with wild grapes; but the affections of these; and lastly, all things which are the spirit, with juicy and delicious below or without, by its being said, grapes, and also with the taste of the all that is thy neighbor's; from which wine pressed out of them. The lusts it is manifest, that all the preceding of the flesh may be compared with are looked to in these two command- stables, in which are asses, he-goats ments, in general and in particular, in and hogs; and the affections of the a wide and in a strict sense. spirit, with stables in which are noble 327. In TIHE SPIRITUAL SENSE, by horses, and also sheep and lambs: they these commandments, are prohibited differ also like an ass and a horse, a all lusts which are contrary to the he-goat and a sheep, and a hog and a spirit, thus which are contrary to lamb; in general, like dross and gold, the spiritual things of the church, like lime and silver, and like a coral which refer themselves, principally, to and a ruby, &c. Lust and deed cofaith and charity; because, unless here like blood and flesh, and like lusts were subdued, the flesh would flame and oil; for the lust is in the rush, according to its liberty, into all deed, like the air from the lungs, while wickedness; for it is known from Paul, one is breathing and speaking, and that the flesh lusteth against the spirit, like wind in the sail, while the vessel anpd the spirit against the flesh, Gal. v. continues sailing, and like water in a 17; and from James: Every one is wheel, from which are the motion and tellpted by his own lust, when he is en- action of a machine. ticed; then lust, after it hath conceiv- 329. THAT THE TEN PRECEPTS OF ed, bringeth forth sin, and sin, when it THE DECALOGJUE CONTAIN ALL TIIINGS isJfiiished, bringeth forth death, James wHIchI ARE OF LOVE TO GOD, AND ALL i. 14, 15; and also from Peter: The THINGS WHICH ARE OF LOVE TOWARD Lord reserveth the unrighteous unto THE NEIGHBOR. the day of judgment, to be punishled; In eight precepts of the decaloglle, especially those who walk after the in the first, second, fifth, sixth, sevflesh in lust, 2 Pet. ii. 9, 10. In fine, enth, eighth, ninth arid tenth, there as to tts External an(d Internal Sense. 229 is not any thing said which is of love to sight of God, the Lord teaches in God and of love towards the neighbor; Isaiah: ]VWash you, purify y(u,,1 rei v for it is not said that God should be the wickedness of your works frolt be. love(l, nor that the name of God should fore my eyes; lecara to do good; thenl, be hallowed, nor that the neighbor if your sins have been as scarlet, they should be loved, so not that we should shall become white as snow; if thek deal sincerely and uprightly with him; have been red like crimson, they shall but only, that Thou shalt have no oth- be as wool, i. 16, 17, 18. Similar to er God before my faces; Thou shalt this is this in Jeremiah: Stand in not take the name of God in vain; the gate of the house of Jehorah,'Thou shalt not kill; Thou shalt not and proclaim there this word: Thus commit adultery; Thou shalt not steal; said Jefhovah of hosts, the God of Is. Thou shalt not testify falsely; Thou rael, Mlake your anays and your works shalt not covet those things which good; trust not yourselves upon the are thy neighbor's. Thus, in gene- words of a lie, by saying, The temple ral, that evil should not be willed, of Jehovahl, the temple of Jehovah, the thought or done against God, nor tenmple of Jehovah is here (that is, the against the neighbor. But the reason, church); after stealing, killing, cornwhy such things as are directly of love mitting acdultcry, and swearing by a and charity are not commanded, but lie, will ye come and stand befoure iie only such things as are opposite to in this house, tjupon which imy name is them, that they should not be done, is, named, and say, WTe are delivered, because as far as man shuns evils as while ye do all these abominations? sins, so far he wills the goods which Hath this house become a den of rob. are of love and charity. That the first bers? Behold, I also have seen, saith thing of love to God and of love towards Jehovah, vii. 2, 3, 4, 9, 10, 11. That the neighbor, is, not to do evil, and before washing, or purification from that the second thing of them is, to do evils, prayers to God are not heard, is good, will be seen in the chapter con- also taught in Isaiah: Jehovah saith, cerning CHARITY. There are two Ah sinful nation, a people heavy with loves opposite to each other, the love iniquity; they have turned themselves of willing and doing good, and the away backward. Wherefore, when ye love of willing and doing evil; the spread out your hands, I hide nmy eyes latter love is infernal, and the former frolm you; yea, if ye multiply prayr, heavenly; for all hell is in the love Ildo not hear, i. 4, 15. That love and cf doing evil, and all heaven in the charity follow him who does the comlove of doing good. Now, because mandments of the decalogue by shun. man is born into evils of' every kind, ning evils, is evident firomn these words thence from birth he inclines to those of the Lord in John:.esus scid, lie things which are of hell, and because that hath my commllanlml;ents, and dotth he cannot come into heaven, unless thein, he it is that loveth lMe; and hei that he be born again, that is, regener- loveth AIe, will be loved by myn F ather, ated, it is necessary, that the evils and I wvill love himl, arcld will mallijtSt which are of hell should first be remov- Myself to himn; antid lVe will mtake ans ed, before he can will the goods which abode with him, xiv. 21, 23. By (olnare of heaven; for no one can be mandments, there, are meant, particuadopted by the Lord, before he is sep- larly, the commandments of the decaarated from the devil. But how evils logue, which are, that evils shoutld are removed, and man brought to do not be done, nor lusted for; arnd goods, will be demonstrated in the two that thus the love of man to God, c.lhapters, one concerning REPENTANCE, and the love of' God towards man. and the other concerning REFORMIA- follow as the good after evil is reTION and REGENERATION. That evils moved. must first be removed, before the goods, 330. It was said, that as t:r as man which man does, become good in the shuns evils, so far he wills goods; the 230 The Catechism or Decalogue explained, reason is, because evils and goods are they are sins, he does not shun thela opposites, for evils are from hell, and but only causes them not to appear begoods from heaven; wherefore, as far fore the world. as hell, that is, evil, is removed, so far 331. The reason that evil and good heaven approaches, and man looks to cannot be together, and that as far as good. That it is so, is very manifest evil is removed, good is looked to and from eight commandments of the dec- felt, is because, in the spiritual world, alogue, seen thus; as, I. As far as any there is exhaled from every one the one does not worship other gods, so far sphere of his love, which spreads itself he worships the true God. II. As far round about, and affects, and causes as any one does not take the name of sympathies and antipathies; by these God in vain, so far he loves those spheres, the good are separated from things which are from God. III. As the evil. That evil must be removed, far as any one is not willing to kill, before good is known, perceived and and to act from hatred and revenge, so loved, may be compared with many far he wishes well to the neighbor. things in the natural world, as with IV. As far as any one is not willing to these: No one can go to another, who commit adultery, so far he is willing to keeps a leopard and a panther in his live chastely with a wife. V. As far chamber, and because he gives them as any one is not willing to steal, so food to eat lives securely with them, far he practises sincerity. VI. As far unless he first removes those wild as any one is not willing to testify beasts. What person, invited to the falsely, so far he is willing to think table of a king and a queen, would not and speak truth. VII. and VIII. As first wash his face and hands, before far as any one does not covet those he comes to them? And who enters things which are the neighbor's, so far into the bed-chamber with his bride, he is willing'that the neighbor should after the wedding, unless he have be, enjoy his own. Hence it is evident, fore washed himself all over, and that the commandments of the deca- clothed himself with the wedding garlogue contain all tiings which are of ment? Who does not purify metallic love to God, and of love towards the ores by fire, and separate them from neighbor; wherefore Paul says, He the dross, before he obtains pure gold that loveth another, hath fuf/lled the and silver? Who does not separate law; for this, Thou shalt not commit the tares from the wheat, before hie adultery, Thou shalt not kill, Thou carries it into the granary? And who shalt not steal, Thou shalt not be a does not thresh his barley to separate false witness, Thou shalt not covet, the grain from the bearded ears, beand if there be any other commnlandment, fore he gathers it into the house i? Who it is comprehended in this word, Thou does not prepare his meat by boiling, shalt love thy neiglhbor as thyself. before it becomes eatable, and is set Charity workcth no evil to the neigh- upon the table? Who does not shake bor; therefore charity is the fulfil- off the worms from the leaves of time inent of the law, Rom. xiii. 8, 9, trees in the garden, lest the leaves 10. To these should be added two should be consumed, and thus the canons for the use of the New Church. fruit should perish? Who does not I. That no one can shun evils as sins, dislike dirt in houses and in courts, anii do goods, which are good in the and remove it from them, especially sight of God, from himself; but that, when a prince is expected, or a bride, as far as any one shuns evils as sins, the daughter of a prince? Who loves so far he does good, not froin himself, a virgin, and intends marriage with tout from the Lord. II. That man her, who is infected with maligfnant ought to shun evils as sins, and to fight diseases, or covered with pimples and against them, as from himself; and blotches, however she may paint her that if any one shuns evil from any face, dress herself splendidly, and enother cause whatever, than because deavor to infuse enticements of love by as to its External and Internal Sense 231 the ch.arms of her conversation? That world had been reaso iers; and to the man ought to purify himself from evils, third exclanlation, " ) niow wISE!" aid not wait that the Lord may do this and I saw a company of those who in immediately, is, comparatively, as if a the world had been confirmers. But I servant, whose face and clothes are turned from these to the first, wvhere daubed with soot and dung, should were the judges of friendship and come up to his master, and say, bribes, and who were proclaimed just. "Wash me, sir." Would not the mas- And I saw at the side, as it were, al; ter say to him, "You foolish servant, amphitheatre, built of brick and covwhat do you say? See, there is wa- ered with black tiles; and it was said ter, soap and a towel. Have you not to me, that there was their TRIBUNAL. hands and power to use them? Wash There were three entrances into it on yourself." And the Lord God might the north side, and three on the west say, " The means of purification are side, and none on the south and east from Me, and also your will and your sides-a token that their judgments power are from Me; wherefore use were not judgments of justice, but judg. these my gifts and talents as your own, ments of will. In the midst of the amand you will be purified," &c. That phitheatre, there was seen a fire-place, the external man should be cleansed, into which the servants, who tended the but by the internal, the Lord teaches fire, threw torches made of sulphur and in latt. xxiii., from the beginning to bitumen; the light fiom which, dartian g the end. forth to the plastered walls, formed pictured images of birds of the evening and of night; but that fire-place, and 332. To the above shall be added the vibrations of light thence into the FOUR RELATIONS. FIRST. Once I forms of those images, were represen. heard vociferations, which bubbled tations of their judgments, in that they up, as it were, from below, through could disguise the things of every the waters; one at the left hand, " O question, and induce upon them appearHow JUST!" another at the right hand, ances according to favor. After half " 0 HOW LEARNED!" and a third firom an hour, I saw old and young men enbehind, "0 How WISE!" And be- tering, in gowns and robes, who, laycause it fell into my thought, whether ing aside their caps, placed themselves there are also in hell those who are on seats at the tables to sit in judg just, learned and wise, I was affected ment. And I heard and perceived with a desire of seeing whether such are how dexterously and ingeniously, fiom there; and it was said to me from hearv- the aspect of friendship, they warped en, "You shall see and hear." And I and changed judgments into appearwent out of the house in spirit, and saw ances of justice, and this so far, that before me an opening; thither I went, they themselves did not see what was and looked down, and behold a lad- unjust otherwise than as just, and, reder; by this I descended; and when I ciprocally, what was just otherwise than was below, I saw a champaign country as unjust. Such persuasions concerncovered over with shrubs, with thorns ing them appeared from their faces, and nettles intermixed; and I asked and were heard from the sound of their whether hell was here; they said, speech. Then illustration firom heav-' It is the lower earth, which is next en was given me, from which I perabove hell." And then I proceeded ceived the things one by one, whether according to the exclamations, in or- they were of right or not of right; and I der; to the first, " O HOW JUS r!" saw how industriously they covered and I saw a company of' those who, in what was unjust, and induced upon it the world, had been judges of friend- the appearance of what was just; and ship and bribes; then to the second from the laws they selected one which exclamation, "O HOow LEARNED!" and favored, to which they bent the point in I saw a company of those who in the question, and the rest, by artful reason 232 The Catechism or Decalogue explained, Ings, they removed to the side. After were swallowed up and cast into cavthe judgment, the sentences were car- erns, and imprisoned. And then it was ried out to their clients, friends and fa- said to me, "Do you wish to see them vorers; and these, in order to return the there?" And lo, they were seen, as favor to them, for a long way exclaimed, to the face, as if from polished steel, "O HOwS JUST! 0 now Jusr!" After and as to the body from the ne(;k to this, I conversed with the angels of the loins, like graven images clothed heaven concerning them, and told them with leopards' skins, and as to the feet, some of the things seen and heard; and like serpents; and I saw the law-books, the angels said, that "such judges ap- which they had laid up on the tapear to others as if endued with the great- bles, turned into playing-cards; and est acuteness of understanding, when now, instead of sitting as judges, the yet they do not see any thing at all of employment given to them is, that they what is just and equitable. If you take should make vermilion into paint, with away friendship for any one, they sit which they daub the faces of harlots, in judgment like statues, and only say, and thus turn them into beauties. Af-'I accede; I agree with this or that ter these things were seen, I wished to man.' The reason is, because all go to the two other companies, to the their judgments are judgments pre- one where were merely reasoners, and viously formed, and a judgment pre- to the other where were merely conviou-ly formed with favor follows the firmers. But it was said to me, "Rest cause from the beginning to the end a little while; angels from the soof it; hence they see nothing else than ciety next above them shall be given what is of their friend; at all that you as conmpanions; by these, light which is against him, they turn aside will be given to you from the Lord, their eyes, and look from the corners and you "will see wonderful things." of them; and if they take it up again, 333. SECOND RELATION. After some they involve it in reasonings, as a spi- time, I heard again fromn the lower earth der does the captives in her web, and the same words as before, O nuow consume it. Thence t is, that if they LEARNED! O OW LEARNED! And I do not follow the web of their previous looked around to see who were present; judgment, they see nothing of right. and lo, there were angels, who were ill They have been explored to ascertain the heaven immediately above those whether they were able to see, and who cried, O low LEARNED! And I they twere found to be unable. The conversed with them concerning the inhabitants of your world will wonder cry, and they said that " those were the that it is so; but tell them, that this is learned, who only reason, WviErnIER a truth explored by the angels of heav- IT BE OR lBE NOT, and rarely think en. Since they see nothing of what is THiAT IT IS so: wherefore they are like just, we in heaven do not look upon winds which blow and pass away; and them as men, but as monstrous images like bark around trees, which are withof man, of which those things which out pith; and like shells around alare of friendship make the heads, mondswithout meat; and like the rind those things which are of injustice, around fruit without the pulp; for their the breasts, those things which are of minds are without interior judgment, confirmation, the hands and feet, and and only united with the senses of the those things which are of justice, the body; wherefore, if the senses themsoles of the feet, which, if they do not selves do not judge, they are able to confavor a friend, they supplant and tram- elude nothing; in a word, they are merepie under feet. But you shall see what ly sensual, and by us they are called they are, viewed in themselves, for REASONERS. They are called reasoners their end is near at hand;" and lo, because they never conclude anything, theni suddenly the ground opened, and but take up whatever they hear, and disthe tables fell upon tables, and they, pute whether it be, by continually coultogother with the whole amphitheatre, tradicting. They love nothing more as to its Evt'ernat ant] Internal Sense. -233 than to attack truths, and thus to pull ed with dark faces, clothed in black them to pieces by discussing them. sacks;. but this light being withldrawn, These are they, who believe themselves they were seen as before. Then I to be learned above all in the world. spoke with some of the assembly, and On hearing these words, I requested said, " I heard the cry of the crowd the angels to lead me to them, and around you,'O L1ow LEARNED!' wherethey led me to a cave, from which fore, let us converse with you on things went steps to the lower earth; and we which are of the deepest learning." descended and followed the cry, "O And they replied, " Say whatever you HOW LEARNED!" and lo! there were please, and we will satisfy you." And several hundreds standing in one I asked, " What is the religion by place, beating the ground. Wonder- which man is saved?" And they ing at this, I asked, " Why do they said, " We will divide this question instanid thus, and beat the ground with to several; and, until we have contheir feet?" and added, "They can cluded these, we cannot give an anthus excavate the ground with their swver. And the discussion shall be, feet." At this the angels smiled, and 1. Whether religion be any thing. said, " It appears that they thus stand, 2. Whether salvation be or not. 3. because they think nothing concerning Whether one religion effect more any thing, that it is so, but only, wheth- than another. 4. Whether there be a er it is so, and dispute; and when the heaven and a hell. 5. Whether there thought proceeds no farther, they ap- be eternal life after death; besides pear only to tread and stamp upon one many more." And I asked concernspot, and not to proceed." And the ing the first, TIVkiethecr relig,'ion be ant angels said, "Those who flow out of thing. And they began to cliivass the natural world into this, and hear this with abundance of argurments; that they are in another world, gather and I requested that they would refer themselves into companies, in many it to the assembly; and they referred places, and ask,' Where is heaven, it; and the common answer was, that and where is hell?' as also,'Where " This proposition needs so nmuch inis God?' and after they have been in- vestigation, that it cannot be finished structed, they still begin to reason, to in an evening." And I asked, " Can dispute, and to debate, WHETHER it be finished by you within a year?" THERE IS A GOD. They do this, be- And one said, "It cannot within a cause there are, at this day, so many hundred years." And I said, " In naturalists in the natural world, and the mean time, you are without relithese, among themselves and with oth- gion; and because salvation thence ers, when the conversation is concern- depends, you are without the idea, ing religion, propose this for discus- faith and hope of salvation." And he sion, and this proposition and dis- replied, "Should it not be den-lonstratcussion are seldom terminated in the ed first, whether religion is, and what affirmative of faith, that there is a God; it is, and whether it is any thing?'! If and these afterwards consociate them- it is, it will be also for the wise; if it is selves more and more with the evil; not, it will be only for the common and this is done, because no one can people. It is known, that religion is do any good fiom the love of good, ex- called a bond; but it is asked, fbr cept from God." Afterwards, I was led whom? If only for the common down to the assembly; and lo! there ap- people, it is not in itself any thing; if peared to me men, not unhandsome in also for the wise, it is." On hearthe face, and in clothes of ornament; ing these words, I said, "You are and the angels said, " They appear any thing rather than learned, because such in their own light; but if light you cannot think any thing else, than out of heaven flows in, the faces are whether it be, and turn this both ways. changed, and also the clothes." And Can any one be learned, unless he it was done so, and then they appear- know something for certain, and pro30 2:34 The Catechism or Deculogue expla'ned, ceed into it, as a mall proceeds from and in the crowd some of noble de. step to step, and successively into wvis- scent, who, when they heard that they dom? Otherwise, you do not touch confirmed all things that they said, truths, even with the finger-nail; but and favored them with so manifest conyou remove them more and more out sent, turned themselves about, and of sight. Wherefore, to reason only said, "O now WISE!" But the angel whether it be, is to reason from a hat said to me, " Let us not go to them which is never put on, or from a shoe - but let us call out one from the compa which is not tried on; what thence ny; and we called one out, and retired follows, but that you know not whether with him, and spoke various things, any thing exist, or whether it be any and he confirmed them one by one, so thing but an idea; and so whether salva- that at length they appeared as true. tion be given, whether eternal life after And we asked him whether he could death, whether one religion be better also confirm the contrary; he said that than another, whether there be a heav- he could as well as the former. Then en and a hell. You cannot think any he. said, openly and from the heart, thing concerning these things, so long "What is truth? Is there any truth as you halt at the first step, and beat given in the nature of things, but what the sand there, and do not set one foot man makes true? Say whatever you before the other, and go forward. Take please, and I will make it to be true." heed to yourselves, lest your minds, And I said, " Make this true, That faith while they stand thus on the outside, is the all of the church." And he did it without judgment, should inwardly so dexterously and ingeniously, that the grow hard, and become pillars of salt." learned,who stood around, admired and On saying these words, I departed, and applauded him. Afterwards, I requestthey fromn indignation threw stones ed that he would make it true that char. after me; and then they appeared to ity was the all of the church; and he me like graven images, in which there did; and afterwards, that charity is is nothing of human reason. And I nothingof the church; And lie clothed asked the angels concerning their lot; and adorned both with appearances, so and they said, that the lowest of them that the by-standers looked at each othare let down into the deep, and there er, and said, "Is not this a wise man?" into the desert, and are compelled to And I said, "Do you not know, that carry packs; and then, because they charity is to live well, and that faith is cannot produce any thing from reason, to believe well? Does not he who lives they prate and speak vain things; and well, also believe well? And thus, there, at a distance, they appear like that faith is of charity, and charity of asses carrying burdens. faith? Do you not see that this is 334. THIRD RELATION. After this, true?" He replied, "I will make it one of the angels said, " Follow me to true, and I shall see." And he did, the place where they cried,' O Iow and said, " Now I see." But presentWISE!"' And he said, " You will see ly he made the contrary of that to be prodigies of men; you will see faces true, and then said, " I see also that this and bodies, which are of a man, is true." At this we smiled, and said, and yet they are not men." And I "Are they not contraries? HIow can said, "Are they beasts, then?" He two contraries be seen true?" Being replied, " They are not beasts, but indignant at this, he replied, "You men-beasts; for they are such as can- err; they are both true, since nothing not see at all, whether truth be truth else is true, but what man makes true." or not; and yet they can make what- There stood near a certain one, who, ever they please appear like truth; in the world, had been an ambassad(or such with us are called CONFIRMERS." of the first rank. IIe wondered at this, And we followed the cry, and came to and said, " I acknowledge that there the place; and lo! a company of men, is something similar in the world; but and around the company a crowd, still youare insane. Make itto be true as to uts External and Internal Sense. 235 if you can, that darkness is light, and black is only a shade, consult those light, darkness." And he replied, " I who are skilled in the science of opshall do this easily. What are light tics, and they will say,' Grind eithel and darkness, but states of the eye? a black stone or glass into fine powder, Is not light changed into shade, when and you will see that the powder is the eye comes from a sunny place, as white.' " But the ambassador replied, also when a man fixes his eye intense- "Does not the crow appear black to ly on the sun? Who does not know, the sight?" But the confirmer replied, that the state of the eye is then changed, " Will you, who are a man, think any and that thence light appears like thing from appearance? You may, inshade; and on the other hand, when the deed, speak from appearance, that a state of the eye returns, that that shade crow is black, but you cannot think appears like light? Does not an owl that; as, for example, you may speak see the darkness of night as the light from appearance, that the sun rises and of day, and the light of day as the sets; but, because you are a man, you darkness of night, and then the sun it- cannot think that, because the sun self altogether as an opaque and dusky stands unmoved, and the earth goes globe? If any one had eyes like an owl, forward. It is similar with the what would he call light, and what crow. Appearance is appearance. Say darkness? What then is light, but a what you will, a crow is all over white; state of the eye? And if it be only a it also grows white, when it grows state of the eye, is not light darkness, old; this I have seen." After th.s, and darkness light? Wherefore the one the bystainders looked at me; whereis true, and the other is true." But, fore I said, that it is true that the quills because this confirmation confounded and feathers of a crow inwardly parsome, I said, " I perceive that that con- take of whiteness, and also its skin firmer does not know, that there is given but this is thtu case not only witl true light and fatuous light: and that crows, but also Keith all the birds in both those lights appear as if they were the universe; and every mnan distin. lights, but still fatuous light in itself is guishes birds by the appearance of not light; but, in respect to true light, their color; if this were not done, we it is darkness. An owl is in fatuous might say concerning every lbird, that light, for there is within its eyes the de- it is white, which is absurd and ridicusire of pursuing and devouring birds; lous. Afterwards, the ambassador askand this light makes its eyes see in time ed, whether he could make it true, of night, just as cats do, whose eyes in That you are insane. And he said, cellars appear like candles; it isthe fat- " I can, but I will not; pwho is not uous light, arising from the desire of insane?" Then they requested hiii, pursuing and devouring mice, which that he would say from the heart, produces that within in their eyes; whether he was jesting, or whether he thence it is manifest, that the light of believed that there is not any thing the sun is true light, and that the light true, except what man makes true of lust is fatuous light." After this, the And he said, " I swear that I believe ambassador requested the confirmer, it." After this, that universal confirmthat he would make this as if true: er was sent to the angels, who ex " Tlhat a crow is white and not black." plored him as to his quality; and after And he replied, " This, also, I shall do the exploration, they said, that he easily." And he said, "Take aneedle did not possess a grain of underor a knife, and open the quills and feath- standing, because all that which is ers of a crow; then remove the quills' above the rational, with him, was closand feathers, and look at the crow's ed; and only that which is below the skin; is it not white? What is the rational, was open; above the rationai black which is around but a shade, is spiritual light, and below the rationfrom which we should not judge con- al is natural light, and this light with cerning the color of the crow? That man is such, that he can confirln what 236 The Catechism or Decalogue explained, ever he pleases; but if spiritual light truths. All those are in vision from does not flow,nto natural light, man behind, and not in any visionl from bedoes not see whether any truth is truth, fore. nor thence that any thing false is false; 335. FOURTH RELATION. Once, ai to see this and that,is from spiritual the dawn of day, when I aw aked firom light in natural light, and spiritual sleep, I saw before my eyes, as it Nwere, light is from the God of heaven, who is spectres in various shapes; and afterthe Lord; wherefore, that universal wards, when it was morning, I saw confirmer is not a man nor a beast, fatuous lights, in divers forms; some but a man-beast. I asked the angels like sheets of paper full of writing, concerning the lot of such, whether which, being folded together again and they can be together with the living, again, at length appeared like falling because the life of man is from spirit- stars, which in their descent vanished ual light, and from this is his under- in the air; and some like open books, standing. And they said, that " Such, some of which shone like little moons, when they are alone, cannot think and some burnt like candles; amongst any thing, and thence speak; but these, were books which raised themthat they stand mute like autoinatons, selves up on high, and were lost in and, as it were, in a deep sleep; but the height, and others which fell that they are awaked as soon as they down to the earth, and were dissolved hear any thing;" and they added, there into dust. From these appearthat " Those become such, who are in- ances, I conjectured, that below those wardly evil; into this, spiritual light meteors there stood those who were cannot flow from above, but only some- disputing about imaginary thiings, thing spiritual through the world, which they esteemed of great moment; whence they have the faculty of con- for, in the spiritual' world, such phefirming." These things being said, I nomena appear in the atmospheres, heard a voice froim the angels who ex- fiom the reasonings of those standing plored him, saying, " Make a univer- below; and presently the sight of my sal conclusion from what has been spirit was opened to me, and I observed heard." And I made this,' That it is a number of spirits, whose heads were not the part of an intelligent man to be encircled with leaves of laurel, and able to cofirmn whatever he pleases; who were clothed in gowns adorned but that it is the part of an intelligent with flowers, which signified that they man to be able to see that the true is were spirits, who, in the natural world, true, and that the false is false, and to had been renowned for the fame of confirm it. After this, I looked at the erudition; and because I was in the company where the confirmers were spirit, I drew near and mingled myself standing, and the crowd around them with the company; and then I heard were crying, "0 now WISE!" and lo! that they were disputing sharply and a dark cloud covered them, and, in the warmly among themselves, concerning cloud, owls and bats were flying. And CONNATE IDEAS; whether there are It was said to me, "The owls and any in men from birth, as in beasts. bats, flying in that cloud, are corre- Those who denied, turned themspondences, and thence appearances of selves away from those who affirmtheir thoughts; since confirmations of ed, and at length they stood sepafalsities, so that they appear like truths, rated from each other, like the phaare represented in this world under lanxes of two armies aboutto fight with the forms of birds of night, whose eyes swords; but because they had no are illuminated within by a fatuous swords, they fought with the sharp light, from which they see objects in points of words. But then, on a suddarkness, as in the light: such fatuous den, a certain angelic spirit stood up spiritual light have those, who confirm in the midst of them, and, speaking falses until they appear as truths, with a loud voice, he said, "I heard and afterwards are believed to be at a distance, not far from you, that as to tts External and Internal Sense. 237 you are ardently engaged, on both and there I will gather wax from these sides, in a dispute about connate ideas, flowers, and suck honey from those; whether men have any, like'the beasts; and of the wax I will build little cells but I tell you, THAT MEN HAVE NOT contiguous in a series, in such a manANY CONNATE IDEAS, AND THIAT BEASTS ner, that I and my companions may HAVE NOT ANY IDEAS; wherefore, you freely go in and out, as through streets; are quarrelling about nothing, or, as it and afterwards we will lay up honey in is said, about goat's wool, or about the them abundantly, so that there may be beard of this age." On hearing these enough, also, for the coming winter, words, they were very angry, and ex- that we may not die;' besides other claimed, "Cast him out; he talks con- wonderful things, in which they not trary to common sense." But when only emulate, but in some cases excel, they were in the effort of casting him the political and economical prudence out, they saw him encircled with heav- of men. (See above, n. 12.) Moreenly light, through which they could over, does the humble-bee think in its not rush; for he was an angelic spirit; little head,'I and my companions wherefore they retired, and removed will build a little house of fine papyrus, themselves alittle from him. And after the walls of which, within, we will that light was withdrawn, he said to wind about in the form of a labyrinth, them, " Why are you angry? Hear and in the centre we xvill prepare, as first, and collect the reasons which I it were, a forum, into which there shall shall offer, and make a conclusion from be an entrance, and out of which there them yourselves; and I foresee, that shall be a passage; and this of such those who excel in judgment will ac- workmanship, that no other living cede, and will calm the tempests which creature, except what is of our famil:,, have arisen in your minds." To these shall find the way to the inmost place, words, they said, yet with an indignant where we assemble.' Again, does the tone, " Speak, then, and we will hear." silk-worm, while a worm, think in its And then, beginning to speak, he said, little head,' Now it is time that I should "You believe that beasts have con- prepare myself for spinning silk, and nate ideas, and you have concluded for the end, that, when it is spun, I it from this, that their actions appear may fly abroad, and sport with my as if from thought; and yet they companions in the air into which 1 have no thought at all, and ideas are could not rise before, and provide for not predicable, except of that; and myself a progeny?' Do other worms it is the character of thought that think, in like manner, when they crawl they do so or so, for the sake of this through the walls of houses, and beor that. Consider, therefore, whether come nymphs, aurelias, chrysalises and the spider, which weaves her web most at last butterflies? Does a fly have curiously, thinks in her little head, any idea of meeting with another fly,'I will extend the threads in this or- that it happens here, and not there? der, and will tie them together with The case is the same with animals of transverse threads, lest my web should a larger body, as it is with those little be torn to pieces by the rude vibra- animals, as with birds and winged tio,: of the air; and at the first ter- creatures of every kind, when they minations of the threads, which will come together, and also when they premake the middle, I will prepare a seat pare nests, and lay eggs in them, sit for myself, in which I shall perceive upon them, and hatch their young, prowhatever falls in, so that I may run cure food for them, take care of them thither; as, if a fly should come, that it until they fly abroad, and then drive may get entangled, and I will quickly them away from their nests, as if they seize it, and tie it, and it shall serve me were not their offspring; besides innufor food.' Again, does the bee think merable other things. The case is in its little head,'I will fly abroad; I similar, also, with the beasts of the know where the flowery fields are; earth, with serpents and with fishes 238 The Catechism or Decalogue explained. Which of you cannot see, from the and where there is no thought, there is things above mentioned, that their no idea; for the one is of the other, respontaneous actions do not flow from ciprocally. Thismay be concluded from any thought, of which alone an idea is infants newly born, in that they cannot predicable? The error, that beasts do any thing but suck and breathe; have ideas, flows from no other source, that they can suck, is not from any than from the persuasion, that they thing connate, but from continual sucthink, as well as men, and that speech tion in the mother's womb; and that only makes the distinction." After they can breathe, is because they live, this, the angelic spirit looked around, for this is a universal of life. The very and because he saw them still hesitat- senses of their body are in the greatest ing, whether beasts have thought or obscurity, and from this they emerge not, he continued the discourse, and successively by means of objects; in said; "I perceive, that, from the ac- like manner, their motions are acquirtions of brute animals, similar to those ed by habitual exercise. And as they of men, there still clings to you a vis- learn successively to lisp out words, ionary idea concerning their thought; and to sound them, at first without any wherefore I will tell whence their ac- idea, there arises something obscure of tions are. Every beast, every bird, every fantasy; and as this becomes clear, fish, reptile and insect, for instance, has something obscure of the imagination its own natural, sensual and corporeal arises, and thence of thought. AccordIe ie, the habitations of which are their ing to the formation of this state, ideas heads, and in them the brains; through exist, which, as was said above, make these, the spiritual world flows into the one with thought; and thought from senses of their body immediately,and none grows by instruct. ns. Wherefore thereby determines the actions; which men have ideas, yet net connate, but is the reason why the senses of their formed; and from these flow their body are much more exquisite than speech and actions." That no other is those of men. That influx from the born with man, than a faculty for knowspiritual world, is what is called in- ing, understanding and becoming wise, stinct, and it is called instinct because as also an inclination to love not only it exists without the mediumof thought; those things, but also the neighbor there are also given things accessory to and God, may be seen in a RELAinstinct, from habit. But their love, by TION above, n. 4S, and also in a REwhich, from the spiritual world, is pro- LATION below. After this, I looked duced the determination to actions, is around, and saw near me Loibnitz only for nutrition and propagation, but and Wolfius, who paid close attennot for any science, intelligence and tion to the reasons produced by the wisdom, by which love is successively angelic spirit; and then Leibnitz acproduced with men. ceded and assented; but Wolfius de"That neither has man any connate parted, both denying and affirming, for ideas, may evidently appear from this, he had not so strong an interior judgthat he has not any connate thought; ment as Leibnitz. Concernizn Faith. Q39 CHAPTER VI. CONCERNING FAITH. 336. FROM the wisdom of the an- charity unless it be conjoined with cients flowed forth this dogma, That faith; and thus that they make one, the universe, and all the particular and that ii -hey do not, neither the one parts of it, refer themselves to the nor the other is any thing in the good and the true; and thus all church. That theydo absolutely make things of the church, to love or char- one, will be demonstrated in what folity and faith, since all that is called lows. But in this preface I shall, in a good, which flows from love or char- few words, explain how, or in what ity, and all that is called truth, which manner, they make one, fobr this is of flows from faith. Now, because char- importance, that the things which folity and faith are distinctly two, but lowv may be in some light. Faith, by still make one in man, that he may be which is also meant truth, is first in a man of the church, that is, that the time, but charity, by which is also church may be in man, it was there- meant good, is first in end; and that fore a subject of controversy and dis- which is first in the end is actually pute amongst the ancients, which of first, because primary, thus also firstthose two should be the first, and thus born; l ut that which is first in time, which by right is to be called the first- is not first actually, but apparently. born. Some of them said that truth, But that this may be comprehended, it consequently that faith, should have shall be illustrated by comparisons; she priority; and some, that good, as with the building of a temple, as alconsequently that charity, should have so of a house, and with the making of it. For they saw that man, soon after a garden, and with the preparing of a his birth, learns to speak and think, field. With THE BUILDING OF A TEMand by these to be perfected in under- PLE; the first thing in time is to lay standing, which is done by sciences; the foundation, to raise the walls, to and thus that he begins to learn and put on the roof, and afterwards to put understand -what is true, and that by in the altar, and to erect the pulpit, these means he afterwards learns and but the first thing in the end is the understands what is good; consequent- worship of God in it, for the sake of ly, that he learns first what faith is, which those things are done. With and afterwards what charity is. Those TIIE BUILDING OF A HOUSE; the first who thus comprehended this thing, thing in time is to build its exterior thought that the truth of faith was the parts, and also to furnish it with various first-born, and that the good of charity things which are of necessity; but the was born afterwards; wherefore they first thing in end is a commodious also attributed to faith the preeminence habitation for himself and for the rest and prerogative of primogeniture. But who shall be in the house. With THE these overwhelmed their understanding MAKING OF A GARDEN; the first thing with suc h a multitude of arguments in in time is to level the ground, and prefavor of faith, that they did not see that pare the soil, and plant trees, and sow faith is not faith unless it be conjoin- such things as will serve for use; but ed with charity, and that charity is not the first thing in end is the enjoyment 240 Concermnng Faith. of the fruits of them. With THE PRE- 337. That saving faith is in God PARING OF A FIELD; the first thing in the Savior, is, because He is God time is to clear the land, to plough, to and Man; and He in the Fathei and harrow, and then to sow the seeds; the Father in Him, and thus one; but the first thing in end is the liar- wherefore, they who go to Him, go to vest, thus also use. From these the Father also at the same time, and comparisons, every one may conclude thus to the one and only God, and which in itself is first; for does not there is no saving faith in any other. every one, when he wishes to build That we should believe, or have faith, a temple or a house, as also to make a in THE SON OF GOD, the Redeemer and garden and to cultivate a field, first Savior, conceived from Jehovah, and intend use, and constantly keep and born of theVirgin Mary, naned JEsus revolve this in his mind, while he CHRIST, is evident from the comn ands, procures the means for it. We con- frequently repeated by Him, and after-,lude, therefore, that the truth of wards by the apostles. That faith in faith is first in time, but that the Him was commanded by Himself, is good of charity is first in end; and very manifest from these passages: that this, because it is primary, is Jesus said, This is the will of the Fatherefore actually the first-begotten in thier who sent Ale, that every one who the mind. But it is necessary that it seeth the Son, AND BELIEVETH IN HIM, should be known what faith is, and should have eternal life; and I should what charity is,each in its essence; and resuscitate him at the last day, John vi. this cannot be known, unless faith and 40. He that BELITEVETH IN THE SON, charity be divided, each into its proper hath eternal life; but he that belicveth articles. The articles of faith, there- not the Son, shall not see life, but the fore, are these: I. That saving Faith anger of God abidceth on himn, iii. is in the Lord God the Savior Jesus 36. That every one, who BELIEVETII Christ. II. That Faith, in the sum, is, IN THE SON, should not perish, but 1are that he, who lives well and believes eternal life; for God so loved the wrorld, aright, is saved by the Lord. III. that He gave his only-begotten Son, That man receives Faith by going to that EVERY ONE, WIO IELIEVrETH IN the Lord, learning Truths from the HIM, should notperish, but have eternal Word, and living according to thlem. life, iii. 15, 16. Jesus said, I am the IV. Thiat abundance of Truths, coher- resurrection and the life; IE THIAT BEing as in a bundle, exalts and perfects LIEVETII IN ME, shall never die, ix. 25, Faith. V. That Faith without Char- 26. Verily, verily, I say unto you, ity is not Faith, and that Charity with- ItE THAT BELIEVETH IN ME, hath cterout Faith is not Charity; and that nal life. I am the bread of life, vi. neither lives, except from the Lord. 47. 48. I amn the bread of life:; 11E VI. That the Lord, Charity and Faith THAT CON. T1.: TO ME, shall never hunmake one, like Life, Will and Under- ger, and HE THAT BELIEVETH IN ME, standing in man; and that, if they are shall never thirst, vi. 35. Jesus cried. divided, each perishes, like a pearl re- saying, If any one thirst, come to Ale anrid duced to powder. VII. That the Lord drink; WHOSOEVER BELIEVETII IN ME, is Charity and Faith in man, and that as the Scripture hath said, outt of his rman is Charity and Faith in the Lord. belly shall flow rivers of living water, VIII. That Clharity and Faith are vii. 37, 38. They said to Jesus, together in good ltorks. IX. That WiVat shall we do, that we may work there is a true Faith, a spurious Faith, the works of God? Jesus answvered, and a hypocritical Faith. X. That This is the work of God, THAT YE rEthere is n1o Faith with the Evil. LIEVE IN HIR, WHOM THE FATHER HIATH These are now to be explained one by SENT, vi. 28, 29. As long as ye hart one. light, believe in the light, that ye may? I. THAT SAVING FAITH IS IN THE be sons of the light, xii. 36. HE THAT LORD GOD THE SAVIOR JESUS CHRIST. BFELIEVETH IN THE SON OF GOD, is notl Concerning Faeth. 1211 jucled; BUT IE THAT BELIEVETH NOT, OF FAITH, Phil. iii. 9 Wlho keep th( is already judged, BECAUSE HE HATH commandments of God, and THE FAITH NOT BELIEVED in the name of the only- OF JESUS CHRIST, Rev. xiv. I12. By begotten Son of God, iii. 18. These THE FAITH, WHICH IS IN JESUS CHIRIST, things are written, that ye may believe 2 Tim. iii. 15. In JESUS CHRIST IS that Jesus is the Son of God; and that FAITH WHICH WOPRKETH BY CHARITY, believing, ye may have life in his name, Gal. v. 6. From these, it may be evixx. 31. UNLESS YE BELIEVE THAT I dent, what faith was meant by Paul, in AM1, ye shall die in your sins, viii. 24. the saying at this day common in the Jesuls said, When the Paraclete, the church, WE CONCLUDE, THEREFORE, Spirit of truth, is come, he will convince THAT A MAN IS JUSI'FIED BY FAITH, the world of sin, of righteousness and WITHOUT THE WORKS OF THE LAW, qf'judlgment; of sin, because they be- Rom. iii. 23; that it was not in God licve not in Ale, xvi. 8. the Father, but in his Son; still less 33S. That the faith of the apostles in three Gods in order, in one from was no other than in the Lord Jesus whom, in another for the sake of Christ, is evident from many passages whom, and in a third by whom. in their epistles, of which I shall ad- The reason why it is believed, in the duce only these: I live no more, but church, that its tri-personal faith was Christ liveth in me; in that, indeed, I meant by Paul in that saying, is, be now live in the flesh, I live in THE cause the church, for fourteen centuFAITH, WHICH IS IN THE SON OF GOD, ries, or ever since the NICENE COUYp. Gal. ii. 20. Paul testified to the Jews CIL, has acknowledged no other faitf, and to tVte Greeks, repentance towards and thence has known no other; be. God, andr FAITH IN OUR LORD JESUS lieving thus, that this was the onlr CHRIST, Acts xx. 21. He who brought faith, and that there could be no othe:. Paul out, said, What must I do to be Wherefore, wherever faith is read, in: saved? Tie said, BELIEVE IN THE the Word of the New Testament, lt LoRD JESUS CHRISTr; thus thou shalt has been believed, that It was that, be saved, and thy house, xvi. 30, 31. and to that they have applied all He wh1o hath the Son, hath life; but the things there. Thence the only he who hath not the Son of God, hath saving faith, which is in God the Sanot life. These things I have written vior, has been lost; and thence, also, to you, twho believe in the name of the so many fallacies have crept into their Son of God, that ye may know that ye doctrines, and so many paradoxes, con have eternal life, and that ye may believe trary to sound reason; for all the docin the name of the Son of God, I John trine of the church, which teaches v. 12, 13. We, by nature Jews, and not and shows the way to heaven, or to sal-. sinners of the Gentiles, since we know vation, depends on faith; and because that a man is not justified by the works so many fallacies and paradoxes have of the law, but by THE FAITH OF JESUS crept into it, as was said, therefore it: CHRIST, WE ALSO HAVE BELIEVED IN was necessary, that they should proJESUS CHRIST, Gal. ii. 15, 16. Since claim the dogma, that the understandtheir faith was in Jesus Christ, and al- ing should be kept under obedience to; so is firom Him, therefore they called it faith. Now, since in the saying of the faith of Jesus Christ, as just above, Paul, Rom. iii. 28, by faith, is not Gal. ii. 16, and in the following pas- meant a faith in God the Father, but sages: Thle righteousness of God, by in his Son, and by the works of the lawt THE FAITH OF JESUS CHRIST, unto all, there, are not meant the works of the and upon all, who believe, that He may law of the decalogue, bhlt the works ofbe.justifying him who is OF THE FAITH the Mosaic law for the Jews, as is maniOF JESUS, Rom. iii. 22, 26. That fest from what follows there, and also he may have the righteousness which from similar passages in the epistle to is FROM THE FAITHI OF CHRIST, the the Galatians, ii. 14, 15, the foundarighteousness which is from THE GOD tion-stone of the faith. at this day, falls, 31 24 2 Concerning Faith. andl moreover, the temple built upon it, or upon sulphureous earth, inl the time like a house sinking into the earth, of night, and like the light in rotten the top of whose roof only appears. wood. From this light nothing else 339. The reason why we should exists but what is of fantasy, in believe, that is, should have faith, which what appears is believed to be in God the Savioi Jesus Christ, is, something, and yet it is not. Faith in because it is in a visible God, in an invisible God, shines in no other whom is the invisible; and faith in a light, and, especially, when it is visible God, who is Man, and at the thought that God is a spirit, and consame time God, enters into man; for cerning spirit it is thought as confaith, in its essence, is spiritual, but cerning ether; what else thence tbl in its form, natural; wherefore, with lows, but that man looks upon God as man, it becomes spiritual-natural; for he looks upon the ether? and thus he all the spiritual is received in the nat- seeks Ihim in the universe, and when ural, that it may be something with he does not find Him there, he believes nian. The bare spiritual enters, in- nature to be the God of the universe. deed, into man, but it is not received; The naturalism reigning at this day, is it is like ether, which flows in and from this origin. Did not the Lord flows out, without affecting; for, in or- say, that no one hath ever heard the der to affect, there must be perception, voice of the Father, or seen his shape? and thus reception, each in the mind John v. 37; and also, that no one hath of man; and this is not given with evcr seen God, andl that the only-begotten man, except in his natural. But, on Son, who is in the bosom of the _Father, the other hand, merely natural faith, He hath revealed, i. 18. 7No one hath or faith destitute of spiritual essence, seen the Fathaer, but He who is with Is not faith, but only persuasion, or the Fother; He hath seen the Father, vi. science; persuasion resembles faith in 46. Also, that no one comneth to the externals, but, because in its internals Father, but throughlIlini, xiv. 6; and there is nothing spiritual, therefore moreover, that the mtnan seeth antd knlow. there is nothing saving. Such is the eth the Father, who seeth and kJ.noweth faith with all those who deny the di- Him, xiv. 7, and the following verses. vinity of the Lord's Human; such was But different is the faith in the Lord the Arian faith, and such, also, is the God the Savior, who, because tie is Socinian faith, because both reject the God and Man, may both be approachDivinity of the Lord. What is faith, ed and seen in thought; it is not an without a definite object? Is it not indeterminate faith, but it has a defilie a look into the universe, which nite object (terminum a quo et adqnuemr), falls, as it were, into an empty void, and when once received, it remains; and perishes'!? Or it is like a bird, as, when any one has seen an emflying above the atmosphere into the peror or a king, as often as he recolether, where it expires as in a vacuum. lects him, their image returns. The The habitation of this faith in the mind sight of that faith is as if any one of man may be compared to the hab- sees a bright cloud, and an angel in itation of the winds in the wings of the midst of it, who invites the man to.Eolus, and also to the habitation of him, that he may be elevated into heavlight in a falling star; it rises like a en; thus the Lord appears to those comnet, with a long tail, but it also who have faith in Himn, and approaches passes away like a comet, and disap- to every one, as he knows and acpears. In a word, faith in an invisible knowledges Him; which is done, God is actually blind, because the hu- as he knows and does his commandman mind does not see its God; and ments, which are, to shun evils and do the light of this faith, because it is not goods; and at length He comes into spiritllal-natural, is a fatuous light; and his house, and makes his abode w:A' this light is like the light in a glow- him, together with the Father who is wormn, and like the lV;ght in marshes, in Him, according to these words in Concerntng Faith. 243 lolln Jesus said, He. who hath my willing is thence, and his doing is hyp commnandmcnts, and doeth them, he it is ocritical; and his will, which is infer. that lovctli liMe; and he that loveth lle, nal, lurks inwardly in every hypocriti shall be loved by my Father, and I will cal deed, like a snake in the grass, or love him, and will manifest bMyself to like a worm in a flower. The man him; and We will come to him, and who not only knows that there is an make an abode with him, John xiv. 21, internal and an external man, but al23. These things were written in the so what they are, and that they can presence of the twelve apostles of the act as one actually, and also act as Lord, who, while I was writing them, one apparently, and, moreover, that were sent to me by the Lord. the internal man lives after death, and 340. II. THAT FAITH IN THE SUM, the external is buried,-he has in his IS, THAT HE WHO LIVES WELL, AND BE- power the arcana of heaven and also LIEVES ARIGHT, IS SAVED BY THE LORD. of the world, in abundance; and he That man was created for eternal who conjoins those two men with himlife, and that every man may inherit it, self, to good becomes happy to eterprovided he lives according to the nity; but he.. ho divides them, and means of salvation which are prescrib- still more, he who conjoins them to ed in the Word, every Christian, and evil, becomes unhappy to eternity. every heathen, also, who has religion 341. Suppose that the man who and sound reason, admits. The means lives well and believes aright, is not of salvation, indeed, are many; but they saved, and that God, of his free will and all and each of them refer themselves pleasure, can save and condemn wholnto living well and believing aright, thus soever he will, the man who perishes to charity and faith, for charity is to may justly accuse God of unmercifullive well, and faith is to believe aright. ness and severity, and even of cruelty; These two general means of salvation yea, deny God to be God; and moreare not only prescribed to man in the over that He has spoken in his Word Word, but they are also commanded; vain things, and commanded such and because they are commanded, it things as are of no use, or such as are follows, that man can by them provide trifles; and further, if the man who for himself eternal life, by virtue of the lives well and believes ari(rht, is not power put in him and given to him. saved, he may also accuse God of vioby God; and that as far as man uses that lating his covenant, which he made power, and at the same time looks to upon mount Sinai, and wrote with his God, so far God corroborates it, and finger upon the two tables. That God makes all that which is of natural char- cannot but save those who live accordity to be of spiritual charity, and all that ing to his commandments, and have which is of natural faith to be of spirit- faith in Him, is evident from the ual faith; thus God makes dead chari- words of the Lord in John, xiv. 21 to ty and faith, and at the same time man, 24: and every one who has religion alive. There are two things which and sound reason, may confirm himmust be together, that it may be said, self in this, while he thinks that that man lives well and believes aright; God, who is constantly with man, and these two things are called, in the gives him life, and also the faculty of church, the internal man and the exter- understanding and of loving, cannot nal man. When the internal man but love him, and by love conjoin Hinm. wills well, and the external acts well, self to him who lives well and believes then both make one, the external from aright. Is not this inscribed by God the internal, and the internal through upon every man and every creature? the external; and so man from God and Can a father and a mother reject their God through man. But, on the other children, or a bird its young, or a hand, if the internal man wills evil, and beast its cubs? Even tigers, panstill the external man acts well, then, thers and serpents cannot do this. nevertheless, both act from hell; for his To do otherwise would be conlrary to 244 Concerning Faith the order ii which God is, and accord- Him. Now because there is somlething ing to whiclh He acts; and also contra- similar at this day, but with those wvho ry to the order into which He created think fromn the proprium, that is, from man. Now, as it is impossible for God the external or natural man only, sayto condemn any one who lives well ing with themselves, "How can Jehoand believes aright, so, on the other vah God conceive a Son, and how hand, it is impossible for God to save can man be God?" it is necessary, that any one who lives wickedly, and this first thing of faith be confirnied thence believes falses. This other also and established from the Word; whereis contrary to order, and of course con- fore the following passages shall be ad trary to his omnipotence, which can- duced thence:- lhe angel said to M.a. not proceed otherwise than by the way ry, Thou shalt conceive in the womib. of justice; and the laws of justice are and shalt bring forth, and shalt call truths, which cannot be changed; for his name JEsvs. He shall be great, the Lord says, Jt is easier jor heaven and shall be called THE SON OF TIHE and earth to pass away, than for one MOST HIGH. And Mlary said to the tittle of the law to fail, Luke xvi. 17. angel, How shall this be done, since 1 Every one who knows any thing con- know not a man? The angel answered, cerning the essence of God, and con- The lioly Spirit shall conme upon thee, cerning the free agency of man, may and THE POWER OF THE MOST HIGH perceive this; as for example, Adam shall overshadow thee; wherefore TIIE had the liberty of eating from the tree HOLY TIIING that is born of thee shall of life, and also from the tree of the be called THE SON OF GOD, Luke i. 31, knowledge of good and evil: if he had 32, 34, 35. When Jesus was baptizel, eaten only from the tree or trees of life, a voice came from heaven, saying, would it have been possible for God to TIs s IS MY BELOVED SON, in whonzm 1 drive him out of the garden? I believe am wellpleased, Matt. iii. 16, 17; Mark it would not. But after he ate of the i. 10, 11; Luke iii. 21, 22. And tree of the knowledge of good and evil, again, When Jesus was transfgured, would it have been possible for God to a voice also came from heaven, saying, retain him in the garden? I believe THIS IS MY BELOVED SON, in whom 1 again that it would not; and likewise, am well pleased; hear Him, Matt. xvii. that God cannot cast into hell any angel 5; Mark ix. 7; Luke ix. 35. Jesus who has been received into heaven, nor asked his disciples, Who do men say introduce into heaven any devil who that I am? Peter answered, Thov has been condemned. That He can- ART THE CHRIST, THE SON OF TIlE not, from his divine omnipotence, LIVING GOD. And Jesus said, Blessed do either of these, may be seen above art thdu, Simon, son of Jonah. I say in what was said concerning THE DI- unto thee, Upon this rock I will build VINE OMNIPOTENCE, n. 49 to 70. my church, Matt. xvi. 13, 16, 17, 18. 34~. In the preceding lemma, from The Lord said that Ile would build n. 336 to 339, it was shown, that his church upon this rock, namely, saving faith is in the Lord God the upon the truth and confession, that lie Savior Jesus Christ. But it is asked, is the Son of God; for rock signifies What is the first thing of faith in truth, and also the Lord as to Divine Him? And it is answered, That it is Truth; wherefore, with whomsoever AN ACKNOWLEDGMENT, THAT HE IS there is not a confession of that truth, THE SON OF GOD. This was the first that he is the Son of God, the church is thing of faith, which the Lord, when not; and therefore it was said above, IIe came into the world, revealed and that this is the first thing of faith in announced. For unless they had Jesus Christ, thus faith in its or gin. first acknowledged, that IIe was THE John the Baptist saw and testified, that SON OF GoD, and thus GOD OF GOD, He is the SON OF GoD, John i. 34. Nain vain would He himself and the apos- thanael the disciple said to Jesus, THou ties afterwards have preached faith in ART THE SON OF GOD, THOU ART TiTE Concerntng Faith.' 245 KING OF ISRAEI, i. 50. The twelve THE SON doeth; as THE FATHER rais, disciples said, VWe have believed that eth the dead, and quickeneth them., Sc THOU ART THE CHRIST, THE SON OF doth THE SON. As THE FATHER it ath THE LIVING GOD, vi. 69. He is called, life in Himself, so hath He given to THE ONLY-BEGOTTEN SON OF GOD, TIIE SON to have li ef in limntself; that THE ONLY-BEGOTTEN OF THE FATHER, all may honor THE SON, even as they who is in the bosom of the Father, i. 14, honor THE FATHER, John v. 19 to 27; 18; iii. 16. Jesus himself confessed, and in many other places. And also before the high priest, that HE WAS in David; I will annouznce concerning THE SON OF GOD, Matt. xxvi. 63, 64; the statute, Jehovah hath said to me, xxvii. 43. Mark xiv. 41, 42. Luke xxii. TiHoU ART MY SON; this day I have 70. Those who were in the ship, came begotten T/hee. Kiss THE SON, lest and worshipped Jesus, saying, TRULY He be angry, and ye perish in the vway, THOU ART THE SON OF GOD, Matt. xiv. because his anger will shortly kindle. 33. Tite eunuch, who wished to be BLESSED ARE ALL WHO CONFIDE IN baptized, said to Philip, I BELIEVE HIM, Psalm ii. 7, 12. Hence now this THAT JESUS CHRIST IS THE SON OF conclusion is made; That every one, GOD, Acts viii. 37. Paul, when he who wishes to be truly a Christian, and was converted, preached Jesus, THAT to be saved by Christ, ought to believe, HE wAS TIIE SON OF GOD, ix. 20. Je- that Jesus is the Son of the living God. sus said, Tlhe hour is coming when the He who does not believe this, but only dead shall hear the voice of THE SON that he is the Son of Mary, implants OF GOD, and those who hear, shall live, in himself various ideas concerning John v. 25. He who doth not believe, Him, which are hurtful and destrucis alreadly judgled, because he hath not tive of his salvation, concerning vwhich1 believed in THIE NAME OF THE ONLY- see above, n. 92, 94, 102; concernillg BEGOTTEN SON OF GOD, iii. 18. These these the like may be said, as concernthings are written, that ye mnay believe, ing the Jews, that, instead of a royal that JESUS IS THE CHRIST, THE SON crown, they put upon his head a crown OF GOD, and that believing ye may of thorns; and also that they give have life in his name, xx. 31. These Him vinegar to drink, and cry, If' thou things I have written to you w 71o believe be the Son of God, comne flown fiJomi the in THE NAME OF THE SON OF GOD, that cross; or as the tempter, the devil, said, yt may know that ye have eternal life; If thou be the Son of God, say that ai,,d that ye may believe in THE NAMIE these stones may become bread; or, If o01 THE SON OF GOD, 1 John v. 13. thou be the Son of God, cast thyself VWe know that the SON OF GOD hath down, Matt. iv. 3, 6. These profane come, andl given us that we ma/I know his church and his temple, and malike Fimn who is true; and we are in Him who it a den of robbers. These are they is true, in HIS SON JESUS CHRIST. This who make the worship of him like the is the true God and eternal life, v. 29, worship of Mahomet, and do not dis21. Whlosoever confesseth, t'tat JESUS tinguish between true Christianity, IS THE SON OF GOD. God abideth in him, which is the worship of the Lord, and and he in God, v. 5. And also in other naturalism. They may be compared places, as Matt. viii. 29; xxvii. 40, 43, with those who are carried in a char54 Mark i. 1; iii. 11; xv. 39. Luke iot or a coach upon thin ice, and the viii. 23. John ix. 35; x. 36; xi. 4,27; ice is broken under them, and they Xix. 7. Rom. i. 4. 2 Cor. i. 19. are drowned; and both they, and the Gal. i:. 20 Eph. iv. 13. Heb. iv. 14; horses, and the chariot, are covered vi. 6; vii. 3; x. 29. 1 John iii. 8; v. with freezing water. They may also 10. Rev. ii. 1S. Besides in many be likened to those who make a little places where He is called by Jeho- boat of reeds and canes, and glue it vTh, Son, and where He himself calls together with pitch, that it may cohere Jehovah God, his Father; as in this; and in it launch out into the deep, TilVatsoever THE FATHER doeth, this but there the pitchy conglutination is 246 Concerning Faith. dissolved, and they, being suffocated ual sight. 2. Agreement of truths with the waters of the deep, are swallow- 3. Conviction. 4. Acknowledglmen ed up, andl buried at the bottom of it. inscribed upon the mind. 343. III. THAT MAN RECEIVES THE STATES OF THE FAITH OF FAiTht BY GOING TO TIlE LORD, LEARN- THE NEW CHURCH, are, 1. Infant 1; T'R(, UTHS FROMI TIHE XORD, AND faith, adolescent faith, adult faith. 2. -I" ING ACCORDING TO THEM. Faith of genuine truth and faith of Before I begin to demonstrate the e ORIGIIN OF FAITHI, which is, that we the appearanyes of truth. 3. Faith of shouid go to the Lord, learn truths from memory, faith of reason, faith of light. the Word, and live according to them, 4. Natural faith, spiritual faith, celesit is necessary, that a summary of faith tial faith. 5. Living faith and miracu be prelrised, from which may be had a lous faith. 6. Free faith and forced faith, general notion of faith, in the particu- THE FORM ITSELF OF THE FAITH lar parts; for thus may be more clear- OF THE NEW CHURCH, IN THE UNIly comprehended, not only the things VERSAL IDEA, AND IN THE PARTICULAR which are said in this chapter con- IDEA, may be seen above, n. 2 and 3. cerning Faith, but also those which are 345. Since there have been adduced, said ill the following chapters concern- in a summary, those things which are of ing Cha ityconcerning Free Agencvv spiritual faith, there shall also be adconcerning Repentance, concerning duce duced, in a summary those thilIs Reformation and Regeneration, and i a y hi n Ipta. F fat e which are of merely natural faith,w-hi:h concerning Imputation. For faith en-. ters into all and every part of a theo- in itself is a persuasion counterfeiting logical system, as blood enters into the faith, and is a persuasion of the false, members of the body, and vivifies and is called heretical faith. Its dethem. What the present church teach- nominations are, 1. Spurious faith, in es concerning faith, is generally known which falses are mixed together with in the Christian world, and particular- truths. 2. -Meretricious faith fiomf ilsily in its ecclesiastical order; for books flied truths, and adulterous faith fiom concerning faith only, and concerning adulterated goods. 3. Bigoted or blind faith alone, fill the libraries of the faith, -which is that of mystical things, teachers of the church; for scarcely zwhich are believed, although it is not any thing besides that is esteemed at known whetler they be true o false; or this day properly theological. But be- whether they be above reason or confore those things, which the present. 4. Wandering faith, ich church teaches concerning its faith,. i are taken up, considered and examin- is a fai in several god 5. urblind ed, which will be done in an APPEN- faith, which is a faith in any other DTx, the general things, which the God than in the true, and with New Church teaches concerning its Christians, in any other than the Lold faith, will be adduced, which are the God the Savior. 6. Hypocritical or following: Phiarisaical faith, which is that of tile 344. THE ESSE OF THE FAITH mouth, and not of the heart. 7. Vis.. OF THE NEW CHURCH is, 1. Confi- ionary and preposterous faith, lwhichl deuce in the Lord God the Savior is an appearance of pwhat is false as Jesus Christ. 2. Trust that he who true, from ingenious confirmation. lives swell, and believes aright, is saved 346. It was said above, that faith, by Him. as to its existence with man, is spiritu. THnE ESSENCE OF THE FAITH OF al sight. Now, because spiritual sight, TIHE NEW CHURCH, is Truth from which is that of the understanding, the Word. and thus of the mind, and natural sight, THE EXISTENCE OF THE FAITH which is the sight of the eye, and thlus OF TtIE NEW CHURCH, i3, 1. Spirit of the body, mutually correspcrd to Concerning Faith. 21. each other, therefore, every state of' nyctalopy, which is seeing ii, dalk. faith mnay be compared with a state of ness fromn fatuous light. the eye and its sight; a state of the 347. But with regardl to TillE FOR faith of truth, with every sound AIATION OF FAITH; it is formed b) state of the sight of the eye, and a man's going to the Lord, learning state of the faith of the false, with truths from the WVord, and living ac. every perverted state of the sight of cording to them. FIRST, That Jaith the eye. But we will compare the is jbrnecl by man's going to the Lord correspondences of those two sights is, because faith which is faith, thus of the mind and of the body, as to which is the faith of salvation, is the perverted states of each. Siu- from the Lord and in the Lord. That RIOUS FAITH, in which falses are it is from the Lord, is evident from his mixed together with truths, may be words to the disciples-Abide in lMe compared with the disease of the eye and I in you; because witholt AMe, ye and thence of the sight, which iscalled calnnot do any thing, Johln xv. 4, 5. a white spot upon the cornea, render- That faith is in the Lord, is manifeist ing the sight obscure. MERETRICIOUS froin those passages, which in abunFAITH, which is from falsified truths, dance were adduced above, n. 337, 33S, and ADULTEROUS FAITH, which is which are, That we should believe in from adulterated goods, may be corn- thie Son. Now, because faith is from pared with the disease of the eye and the Lord, and in the Lord, it may be thence of the sight, which is called said that the Lord is faith itself; for glaucoma, and is a drying up and hard- the life and essence of it are in the ening of the crystalline humor. BIG- Lord, thus from the Lord. SEcoNiOTED or BLIND FAITH, which is of LY, That jflith is formed by man's mystical things, which are believed, leharning truths from the Word. The although it is not known whether they reason is, because faith in its essence be true or false, or whether they be is truth, for all things which enter above reason or contrary to it, may be into faith, are truths; wherefore, faith compared with the disease of the eye is no other than a complex of the truths which is called gatta serena and am- shining in the mind of man; for trut-s aurosis, which is a loss of the sight, teach, not only that we should believe, and yet the eye appears as if it saw but also in whom we should believe, perfectly, arising from an obstruction and what we should believe. That of the optic nerve. WANDERING truths should be taken from the Word, FAITH, which is in several gods, may is, because all truths which conduce to be compared with the disease of the salvation are there, in which there is eye which is called a cataract, which efficacy, because they were given by the Is a loss of the sight, arising from an Lord, and thence inscribed upon the obstipation between the sclerotic coat whole angelic heaven: wherefore, when andtheuvea. PURBLIND FAITH, which man learns truths from the Word, lie is a faith in any other god than in comes into communion and consociathe true, and with Christians than in tion with the angels, without knowing the Lord God the Savior, may be it. Faith without truths is like seed compared with the disease of the eye destitute of the medullary substance, which is called strabism. HYPOCRIT- which, when ground, gives only chaff; ICAL or PHARISAICAL FAITH, which is but faith from truths is like good grain, of the mouth and not of the heart, which, when ground, gives flour. In a may be compared with an atrophy of word, the essentials of faith are truths; the eye, and thence a loss of the sight. and if they are not in it and coilmpose VISIONARY, and PREPOSTEROUS FAITH, it, faith is only like the shrill voice which is an appearance of the false of a whistle; but when they are ill it as if it were true from ingenious con- and compose it, faith is like the voice firmation, may be compared with the of something healthful. TnHRI)IY, disease of the eye which is called L'hat faith is formed by man's living )48 Concerning Faith. accordint to truths, is, because spirit- three things are conjoined, and the ual life is a life according to truths, faith is such as the conjunction is, and truths d ) not actually live, before Where those three things are separated they are in deeds; truths abstracted there faith is like barren seed, which, firom deeds are of the thought alone, being cast into the earth, inoulders inwhich, if they do not become also of to dust: but where those three things the will, are only in the entrance to are conjoined, there faith is like seed in man, and so not within in himn; for the the earth, which grows up inito tree, will is the man himself, and the the fruit of which is according to the thought is, as to quantity and quality, conjunction. Where those threethings so far the man, as it joins to itself the are separated, faith is like an egg will. Ile who learns truths and does in which there is not any thing prolific; not do them, is like one who scatters but whlere those three things are conseed about over a field, and does not joined, that faith is like an egg harrow it in; thence the seeds become which produces a beautiful bird. swollen by the rains and are spoiled; Faith with those with whom those but he who learns truths and does them, three things are separated, may be liis like one who sows his seed and kened to the eye of a fish or a crab ploughs it in; whence the seed is by the when boiled; but faith with those rain caused to grow into a harvest, with whonm those three things are conand becomes of use for food. The joined, may be likened to an eye transLord says, If ye know these things, parent from the crystalline hunlor, happy are ye if ye ldo them, John xii. even to the uvea of the pupil and 17. And in another place, That through it. Faith separated is like a which was sown in good ground, is he picture of dark colors upon a black who heareth the T7Vord and and attenleth, stone; but faith conjoined is like a and thence beareth fruit and doeth, picture of beautiful colors upon a pelMatt. xiii. 23. Again, Every one wiho lucid crystal. The light of faith sepheareth my words, and dloeth them, I arated mnay be compared with the light will compare to a prudent man., who of a firebrand in the hand of a travelbuilt his house upon a rock. But every ler in the time of night; but the light one who heareth my words, but dorth of faith conjoined may be compared themd not, shall be compared to afoolish to the light of a torch, which, being nazan, who built his house upon the sand, vibrated, makes plain every step of Matt. vii. 24, 216. The words of the the way. Faith without truths is like Lord are all truths. a vine bearing wild grapes; but faith 348. From the things said above, it from truths is like a vine bearing is manifest, that there are three things clusters of noble wine. Faith in the by which faith with man is formed; Lord, destitute of truths, may be comrnwhich are, first, To go to the Lord; sec- pared with a new star appearing in the ond, To learn truths from the WMord; expanse of heaven, which in time is and third, To live according to them. obscured; but faith in the Lord, with Now, because there are three things, truths, may be compared with a fixed and one is not another, it follows, that star, which remains perpetually. Truth they can be separated; for any one is the essence of faith; wherefore, can go to the Lord, and not know such as the truth is, such is the faith, truths concerning God and concerning which without truths is vague, but the Lord, except such as are historical; with them is fixed; the faith of truths and also any one can know truths also in heaven shines like a star. from the Word in abundance, and yet 349. IV. THAT A COPIOUS STORE not live according to them. But with or TRUTHS COHERING, AS IN A BUNDLE the man with whom those three things EXAILTS AND PERFECTS FAITH. are separated, that is, one without the From plerception concerning the other, there is not the faith of salva- faith which exists at this day, it can tion; but this faith arises, when those not be known, that faith, in its corn Concerning Faith. 249 prehensive sense, is a complex of tion only according to their measure, truths, and still less, that man can do because they are finite, the effort of something to procure faith for himself, attraction to infinity still continuwhen yet faith in its essence is truth, ing. The Word of the Lord is an for it is truth in its light; and thus, abyss of truths, from which is all angelas truth can be procured, so also ic wisdom; although to a man who can faith. Who cannot, if he will, does not know any thing concerning its go to the Lord? Who cannot, if he spiritual and celestial sense, it appeatrs will, collect truths from the Word? no more than as water in a buck And every truth in the Word and from et. The multiplication of the truth the Word gives light, and truth in of faith to infinity, may be compared light is faith. The Lord, who is Light with the seed of men, from one of itself, flows in with every man, and which, families may be propagated to in him, in whom there are truths ages of ages. The prolification of the from the Word, He causes them to truths of faith may also be compared shine, and thus to become of faith; with the prolification of the seed of a and this is what the Lord says in field or a garden, which may be propJohn; That they should abide in the agated to myriads of myriads, and forLord, and his words in them, xv. 7. ever. By seed, in the Word, no other The -words of the Lord are truths. is meant, than truth; by field, docBut that it may be comprehended trine; and by garden, wisdom. The aright, that a copious store of truths human mind is like ground, in which cohering, as in a bundle, exalts and spiritual and natural truths are imperfects faith, the subject should be planted, as seeds, and they may be muldivided into these propositions; (1.) tiplied without end; man derives this That the truths of faith are multi- from the infinity of God, who with his plicable to infinity. (2.) Tthat there is a light and his heat, and with the faculty disposition of them into series, thus, as of generating, is in him perpetually. it were,intobundles. (3.) ThLatfaithis 351. (2.)'That there is a Disposition perfected according to their abundance of the Truths of Faith into Series, and coherence. (4.) That truths, hozwev- thus, as it were, into Bundles. That it er nunmerous they are, and however dif- is so, is unknown as yet, and it is unferent they appear, make one from the known, because the spiritual truths, of Lord, who is the Word, the God of which the whole Word is composed, heaven anald earth, the God of allflesh, on account of the mystical and enigtlhe God of the vineyard or church, matical faith, which makes every the God of faith, and the Light itself, point of modern theology, could not apTruth and eternal Life. pear; and, therefore, like storehouses, 359. (1.) That the Truths ofFaith are they have sunk down into the earth. inultiplicable to Infinity, may be evident That it may be known what is meant from the \visdom of the angels of heav- by series and bundles, it shall be exen, in that it increases to eternity: plained. The first chapter oftthis book, the angels also say, that there is no which treats concerning God the Cre. end of wisdom, and wisdom is from no ator, is distinguished into series, the other source than from divine truths, first of which is concerning the Unity analytically divided into forms, by of God; the second, concerning the means of the light flowing in from the Esse of God or Jehovah; the third, conLord. Human intelligence, which is cerning the Infinity of God; the fourth, truly intelligence, is also from no oth- concerning the Essence of God, which er source. The reason why Divine is Divine Love and Divine Wisdom; Truth is multiplicable to infinity, is the fifth, concerning the Omnipotence because the Lord is Divine Truth it- of God; and the sixth, concerning self, or truth in its infinity, and He at- Creation; and the articulations of tracts all to Himself; but men and each make the series; they bind togeth. angels can follow the vein of attrac- er those things which are therein, as 32 250 Concerning Faith. it were into bundles. These series, together into series; every:ree, every in general and in particular, thus con- shrub, herb and plant, yea, every ear jointly and separately, contain truths, of corn and blade of grass, in whole which, according to their abundance and in part, is so. The universal and coherence, exalt and perfect faith. cause is, because divine truths have He who does not know that the human such a conformation; for it is read, mind is organized, or that it is a spir- That all things were created by the itual olganism, terminating in a natu- Word, that is, by the Divine Truth, and ral organism, in which, and according that the world, also, was made by it, to which, the mind produces its ideas, John i. 1, and the following verses. or thinks, cannot think otherwise than Hence it may be seen, that, unless that perceptions, thoughts and ideas are there were such an arrangement of no other than radiations and variations substances in the human mind, man of light, flowing into the head, and would not have any analytical faculty exhibiting forms, which man sees and of reason, which every one has, acacknowledges as reasons. But this cording to the arrangement, thus acis delirious; for every one knows, that cording to the abundance of truths the head is full of brains, and that the cohering, as it were, in a bundle; and brains are organized, and that the the arrangement is according to the mind dwells in them, and that its ideas use of reason from a free principle. are fixed therein, and remain as they 352. (3.) That Faith is ptefcctcd have been received and confirmed. Is according to the Abundance andl Cohcit asked, then, What is that organiza- rence of' Truths, follows from the things tion? It is answered, that it is an ar- said above, and manifests itself to rangernent of all things into series, as every one who collects reasons, and it were into bundles, and that the sees what multiplied series effect, truths, which are of faith, are so ar- when they cohere as one, for then one ranged in the human mind. That it thing strengthens and confirms anothis so, may be illustrated by the follow- er, and they together make a form, ing things: That the brain consists of and, when in action, they present one two substances, one of which is glan- act. Now, because faith in its esdular, and is called cortical and cin- sence is truth, it follows that it beeritious, and the other is fibrillary, comes, according to the abundance and is called medullary. The first and coherence of truths, more and substance, which is the glandular, nlore perfectly spiritual, thus less is disposed into clusters, like grapes and less sensual-natural; for it is on a vine; those clusters are its exalted into a higher region of the series. The other substance, which mind, whence it sees under it nuimeris called medullary, consists of per- ous confirmations of itself in the nature petual collections of little bundles of the world. True faith, by a copious of fibrils, proceeding from the little store of truths cohering as it were glands of the former substance; in a bundle, also becomes more luthese collections of little bundles minous, more perceptible, more eviare its series. All the nerves which dent, and more clear; it also becomes proceed thence, and descend in- more capable of being conjoined with to the body to perform various func- the goods of charity, and thence of betions, are only collections and bundles ing alienated from evils; and succesof fibres; and so are all the muscles, sively more removed from the allureand, in general, all the viscera and or- ments of the eye, and from the concugans of the body. The former and piscences of the flesh; consequently, the latter are such, because they cor- more happy in itself; it becomes, esrespond to the series, into which the pecially, more powerful against evils organism of the mind is disposed. and falses, and thence more and mnore Moreover, throughout all nature, there living and saving. is not any thing which is not bundled 353. It was said above, that all Concerning Faith. 2t I truth in heaven shines, and thence that 354. (4.) That the Truths of truth shining is faith in essence; Faith, however numerous they are, ana wherefore, the beauty and symmetry however different they appear, make of faith, from that illustration, when its onefrom the Lord, who is the [/Vord truths are multiplied, may be compared the God of Heaven and Earth, thl with various forms, objects and pic- God of all Flesh, the -God of the Viin.tures, formed of different colors fitly yard or the Clhurch, the God of Faith, arranged according to agreements; the Light itself' Truth and eternal Life. consequently, with the precious stones The truths of faith are various, and of diverse colors in the breastplate of to man they appear different; as, for Aaron, which together were called example, some are concerning God the Urim and Thumnmim; likewise with Creator, some concerning the Lord the the precious stones of which the Redeemer, some concernilng the Holy foundations of the wall of the New Je- Spirit and the Divine Operation, some rusalem are to be built, concerning concerning Faith and concerning which, see Rev. xxi. It may also be Charity, and others concerning Free compared with the precious stones, of Agency, Repentance, Reformation and divers colors, in the crown of a king: Regeneration, Imputation, and so forth precious stones also signify truths Still they make one in the Lord, and of faith. A comparison may be made, with man, from the Lord, like many also, with the beauty of the rainbow, branches in one vine, John xv. 1, and and with the beauty of a flowery field, the following verses; for the Lord joins and also of a garden blossoming at the scattered and divided truths together, commencement of spring. The light as into one form, in which they present armd glory of faith, from a copious store one view, and exhibit one act. This of truths composing and adorning it, may be illustrated by comparison with may be compared with the illumination the members, viscera and organs, in of temples by multiplied chandeliers, one body, which, although they are of houses by candles, and of streets various, and to the sight of man differby lamps. The exaltation of faith, by ent, yet still a man, who is the comna copious store of truths, may be illus- mon form of them, perceives them ontrated by comparison with the exalta- ly as one; and when he acts from all, tion of sound, and likewise of mel- he acts, as it were, from one. It is ody, from many musical instruments similar with heaven, which, although in a concert; and also with the exal- it is distinguished into innumerable sotation of fragrance, from a collection cieties, still appears before the Lord of sweet-smelling flowers;' and also as one; and, as was shown above, as with other things. The power of faith, one man. The case is similar also composed of many truths, against evils as with a kingdom; which, although and falses, may be compared with the it is divided into many governments, firmness of a temple, in consequence provinces and cities, yet still, under a of the stones being well cemented to- king, who has justice and judgment, it gether, and its walls being strength- makes one. The reason why it is ened by pilasters, and its roof support- similar with the truths of faith, from ed by pillars. It may also be compar- which the church is a church from the ed with an army drawn up in a square Lord, is, because the Lord is the XWord, column, in which the soldiers stand the God of heaven aind earth, the God clos:!y side by side, and thus form of all flesh, the God of the vineyard or on? force and act. It may also be the church, the God of faith, and the compared with the muscles, of which Light itself, Truth, and eternal Life. the whole body is composed, which, That the Lord is the Word, and thus although they are numerous and situ- all the truth of heaven and the church, ated in different places, still make one is evident in John: The Word?was power in actions; and also with oth- with God, and the TVord was God er things. and the 1'Vord became flesh, i 1, 14 252 Concerning Faith. That the ]lold is the God of heaven angels; and it was told me, that there and earth, is evident in Matthew: Jesus he was as wise as they; yea, that he said, Unto' Ale is given all power in spoke truths in abundance, altogether lteaven and in earth, xxviii. 18. That as from hlimself, concerning which he the Lord is the God of all flesh, in did not know any thing before. SimiJohn: The Father hath given to the lar will be the state of those who are Son power over all flesh, xvii. 2. That about to come into the Lord's New the Lord is the God of the vineyard or Church. This is the same state that the church, in Isaiah: My beloved had is described in Jeremiah:'This shall a vineyard, v. 1, 52; and in John: I be the covenant which Iwill make with/ anm the Vine, and ye are the branches, the house of Israel, after these dclys; xv. 5. That the Lord is the God of willgive nmy law in the midst of thon, faith, in Paul: Thou hast the right- and I1will write it upon their heart; eousness of the fatith of Christ, Jrom and they shall not teaech any more eveCry the God of faith, Philip. iii. 9. That man his companion, and every man his the Lord is the Light itself, in John: brother, saying-, Know the Lord; Jor He was the true Light, which enlighten- all shall know Mle, from the least of eth every man that cometh into the them even to the greatest of thillm, xxxi. world, i. 9; and in another place, Je- 33, 34. That state will also be such sus said I have come a Light into the as is described in Isaiah: A Rod shahl world, that every one, that believeth in go forth fiom the trunk of Jesse; truth MaIe, may not abide in darkness, xii. 46. shall be the girdle of his loins. lThen That the Lord is the Truth itself, in the wolf shall dwell with the lamtb,'the John: Jesus said, I am the Way, the leopard shall lie down with the kid; the Truth, and the LijfE, xiv. 6. That the sucking child shall play on the hole of Lord is eternal Life, in 1 John: We the viper, and the weaned child shall know that the Son of God hath come put its hand on the den of the basilisk, into the world, that we may know the because the earth shall be full of the Truth, and we are in the Truth knowledge of Jehovah, as the waters in Jesus Christ; this is the true cover the sea. In that day, the nations God and eternal Life, v. 20, 21. shall seek the Root of Jesse, and his To the above it should be added, that rest shall be glory, xi. 6 to 10. man, on account of his business in the 355. V. THAT FAITH WITHOUT C1ARworld, can procure for himself only a ITY IS NOT FAITH, AND THrAT CHARITY few truths of faith; but still, if he goes WITHOUT FAITH IS NO()T ChARITY; to the Lord, and.worships Him alone, AND THAT NEITHER LIVES BUT FROM he comes into the power of knowing ThE LORD. all truths; wherefore, every true wor- That the church, at this day, shipper of the Lord, as soon as he hears should separate faith from charity, any truth of faith, which he did not by saying that faith alone, without the know before, immediately sees, ac- works of the law, justifies and saves, knowledges and receives it. T'he rea- and that thus charity cannot be conson is, because the Lord is in him, and joined with faith, since faith is from he in the Lord; consequently, the light God, and charity, so far as it is actual of truth is in him, and he in the light in works, from man, never came into of truth; for, as was said above, the the mind of any apostle, as is very Lord is Light itself, and Truth itself. manifest from their epistles; but this This ray be confirmed by this expe- separation and division'was introduced rience. A spirit was seen by me, who, into the Christian church, w hen they in the company of others, appeared divided the one God into three persons, simple, because he acknowledged the and ascribed to each equal divinity. Lord alone as the God of heaven and But that there is no faith without char. earth, and confirmed this his faith by ity, nor any charity without faith, and some truths from the Word. He was that neither has any life, except from taken up into heaven, among the wiser the Lord, will be illustrated in the fol Concerning_ Faith. 253 lowing lemma; here, to prepare the embrace, think, will, begin, finish, act, way, it shall be demonstrated, 1. That operate, cooperate, or apply, or accom.man can procurefaithfor himself. 2. modate himself to grace, or do anzy That he can procure charity also. 3. thing towards conversion, wholly or by And likewise the life of both. 4. But halves, or in the least degree. Ana that still, nothing of faith, nothing of that man, in spiritual things, which recharity, and nothing of the life of either, spect the salvation of the soul, is like isfro;' man, but'from the Lord alone. the pillar of salt of Lot's wife, ana 356. (1.) That man can procure like a stock or a stone without life, Faith for himself, was shown in the which has not the use of eyes, month, third lemma above, from n. 343 to n. or any of the senses. That still he has 348, by this, That faith, in its es- the power of moving from place to sence, is truth; and truths, from the place, or he can direct his e:>ternal Word, can be procured by any one; members, come to public assemblies, ana and that so far as any one procures hear the l/ord and the Gospel. These them for himself and loves them, so far words are in the book of the church of he procures for himself the elements of the Evangelical, called FORMULA CONTfaith. To the above this should be CORDLE, in the edition of Leipsic, added, that unless man could procure 1756, pp. 656, 65S, 661, 662, 663, faith for himself, all the things that are 671, 6X2, 673; to which book, and commanded in the Word concern- thus to which faith, the priests, when ing faith, would be vain; for it is they are inaugurated, take oath. Thl read there, That it is the will of faith of the Reformed is similar. But the Father, that men should believe in who, that possesses reason and religion, the Son; and that he that believeth in would not hiss at those things, as al.Him, should have eternal life; and that surd and ridiculous? For he migl t he that doth not believe, should not see say with himself, "If it were so, for life. It is also read, that Jesus would what purpose, then, is the Word, for send the Paraclete, who should convince what purpose is religion, for what pur. the world of sin, because they believe pose is the priesthood, and for whal not in Mle; besides many other pas- purpose is preaching, but something sages, which were adduced above, n. vain, or sound without sense? Say 337, 338. Moreover, that all the apos- such things to any judicious pagan, tles preached faith, and this in the Lord whom you wish to convert, that he is God the Savior Jesus Christ. What such, as to conversion and faith; would would all these and those things avail, if he not look upon Christianity as one man should stand with.his hands hang- looks upon an empty vessel? For, ing down, like a graven image with mov- take away from man all power of be. able joints, and wait for influx; and then lieving, as of himself, and then what the joints, without being able to apply else is he?" But these things wrill be themselves to receive it, should be ex- exhibited in a clearer light, in the cited, from some extrinsic cause, to chapter concerning FREE AGENCY. something not of faith? For modern 357. (2.) That Man can procure orthodoxy, in the Christian world sep- Charity for himself. arate from the Roman Catholics, teaches The case is the same with charity as thus: That man, as to what is good, with faith; for what else does the is utterly corrupt and dead; so that, in Word teach, but faith and charity, bethe nature of man, since thefall, before cause these are the two essentials of regeneration, there remains, or is left, salvation? For it is read, Thou shalt not even a spark of spiritual strength, love the Lord with all thy heart, and by w7hich he can, of himself, be prepar- with all thy soul; and the neighbor as od for the grace of God, or apprehend thyself, Matt. xxii. 34 to 39; iand Jeit, when offered, or, of and by himself, sus said, A commandment I give to be capable of retaining that grace; or, you, that ye love one another; by this in spiritual things, understand, believe, ye shall be known, that ye are my disci. '254 Concerning Faith. vles, that ye love one another, John also the life of charity. That the xiii. 34, 35; see also xv. 9; xvi. Lord is that, and that man has it fiom 27. Also, that man should bear the Lord, is evident from these pasfruit, like a good tree; and that he sages: In the beginning was the TVord; who does good, shall be recompensed in Hisms was LIFE, and the LIFE was the at the resurrection; besides many sim- light of men, John i. 1, 4. As the Failar things. To what purpose are ther raiseth the dead, and quickeneth, these things, unless man can of so the Son QUICKENETH whom lie will, himself exercise charity, and in some v. 21. As the Father hath life in way procure it for himself? Can he Himself, so hat]t He given to the >Son not give alms, help the needy, and do TO HAVE LIFE IN HIMSELF, V. 26. The good in his house and in his office? bread of God is lie who came down Cjl he not live according to the comrn- from heaven, and giveth LIFE to the mandments of the decalogue? Has world, vi. 31. The words which Ispeak he not a soul, from which he can do unto you are spirit and LIFE, vi. 63. them, and also a rational mind, from Jesus said, He thatfolloweth lIfl, shall which he can lead himself to act, have THE LIGHT OF LIFE, Viii. 12. 1 for this or that end? Can he not have come, that THEY MAY HAVE LIFE, think that he should do them, because and may have abundance, x. 10. He they are commanded in the Word, and who believeth in Me, although he die, thus by God? This power is not SHALL LIVE, Xi. 25. I am the TeVay, the wanting to any man; and it is not Truth, and THE LIFE, xiv. 6. BECAUSE wanting, because the Lord gives it to I LIVF, YE SHALL LIVE ALSO, xiv. 9. every one; and He gives it as a These things are written, that ye may certain property or possession; for have LIFE in his name, xx. 31. Th at who knows otherwise, when he does He is ETERNAL LIFE, 1 John v. 21. By charity, than that he does it of him- life in faith and charity, is meant spirself? itual life, which is given by the Lord 358. (3.) That 3Ian can also pro- to man in his natural life. curefor himself the Life of Faith and 359. (4.) That yet still Nothing Ch'arity, is also a similar thing; for of Faith, and Nothing of Charity, he procures it for himself, when he and Nothing of the Life of either, goes to the Lord, who is Life itself; is from ]lan, but from the Lord and access to Him is not prohibited to alone. ally man, for He continually invites For it is read, that A man cannot every man to come to Him; for He take any thing, unless it be given to salid, He who cometh to Mle shall never him from heaven, John iii. 27. And hunger, and he who believeth in MJe Jesus said, He that abideth in ife, and shall never thirst; and him that cometh I in him, beareth much fruit; because to ]Mele, I will not cast out, John vi. 35, without lie ye cannot dlo any thing, xv. 37. Jesus stood and cried, If any one 5. But this should be thus underthirst, let him come unto MIe and drink, stood; that man, of himself, cannot vii. 37. And in another place: The procure for himself any other faith than kingldom of the heavens is like one who natural, which is persuasion that it is made a wedding for his son,.and sent so, since a man of authority said so, his servants to call those who were in- nor any other charity than natural, vited; and at last he said, Go to the which is working for favor, for the ends of the streets, and whomsoever ye sake of some remuneration; in which shall find, call to the wedding, Matt. two there is the proprium of man, and xxii. 2 to 9. Who does not know, not yet life from the Lord. But still, that the invitation or call is universal, man by both of them prepares himself, as also the grace of reception? The that he may be a receptacle of the reason why man obtains life by going Lord; and as he prepares himself, so to the Lord, is, because the Lord is the Lord enters and causes his natural Life itself; not only the life of faith, but faith to become spiritual faith, and so Concerning Faith.,250 likewise his charity, and thus both to being those from which all spiritual be living; and these things are done, things are, are also spiritual, because when man goes to the Lord, as the God there is spirit and life in them; but the of heaven and earth. Man, because heat and light from the sun of the nat he was created an image of God, was ural world are those from which are created a habitationof God; wherefore all natural things, which, viewed in the Lord says, He who hath my corn- themselves, are without spirit and life. mandments and doeth them, he it is that Now, because faith is of light, and loveth Mle; and I will love him, and charity is of heat, it is manifest, that as cwill come to him, and make an abode far as man is in the light and heat with him, John xiv. 21,23. And also, proceeding from the sun of the spiritBehold I stand at the door and knock; ual world, so far he is in spiritual faith if any one hear my voice, and open the and charity; but that as far as he is in door, I will go in to him, and will sup the light and heat proceeding from the with himn, and he with Mie, Rev. iii.'0). sun of the natural world, so far he is Hence follows this conclusion; That in natural faith and charity. Hence it as man prepares himself, naturally, for is evident, that, as spiritual light is inreceiving the L,ord, so the Lord enters, wardly in natural light, as in its recepand makes all the things with him tacle, or in its repository, and in like inwardly spiritual, and thus living; manner, spiritual heat inwardly in but, on the other hand, as far as man natural heat; so also spiritual faith is does not prepare himself, so far he re- inwardly, in natural faith, and in like moves the Lord from him, and he does manner, spiritual charity inwardly in all things from himself, and that which natural charity: and this is effected, man himself does from himself, has not in the degree in which man advances any thing of life in it. But these things from the natural world into the spiritual cannot yet be set forth to be seen in world; and he advances, as he believes any light, before it is treated concern- in the Lord, who is the Light itself, ing CHARITY and concerning FREE the Way, the Truth and the Life, as AGENCY; and they will be seen after- He himself teaches. Since it is so, it wards in the chapter concerning RE- is manifest, that, when man is in spirFORMATION and REGENERATION. itual faith, then he is also in natural 360. In the foregoing, it was said, faith; for, as was said, spiritual faith is that faith in the beginning with man, is inwardly in natural faith. Because natural, and that as man comes to the faith is of light, it follows that, by that Lord it becomes spiritual; likewise insertion, the natural of man becomes, charity; but no one has yet known the as it were, transparent, and that, as it distinction, which there is between is conjoined with charity, it becomes natural faith and charity, and spiritual; beautifully colored; the reason is, btewherefore this great secret is to be cause charity is red, and faith is white; disclosed. There are two worlds, the charity is red from the flame of spiritual natural and the spiritual, and in each fire, and faith is white or bright from the world there is a sun, and from each sun splendor of the light thence. The con. proceed heat and light; but the heat trary happens, if the spiritual be not inand light, firom the sun of the spiritual wardly in the natural, but the natural world, have life in them: their life is inwardly in the spiritual; this is the from the Lord, who is in the midst of case with men who reject faith and that sun; but the heat and light, from charity. With these, the internal oi the sun of the natural world, have their mind in which they are when nothing of life in them, but they serve they think, left to themselves, is inferthe two former for receptacles, as in- nal, and also they think from hell, alstrumental causes serve their princi- though they do not know it; but the pals, to convey them to men. It should, external of their mind, from which they therefore, be known, that the heat and speak with their consociates in the light from the sun of the spiritual world, world, is, as it were, spiritual, but this '256 Concerning Faith. is filled with such unclean things as useful trees, by which their fruit is conare in hell; wherefore these are in sumed: yea, their i iternal may be hell, for they are in an inverted state compared with a haw-k, and their ex with respect to the former. ternal with a dove; and their faith and 361. When, therefore, it is known, charity, with the flying of a hawk over that the spiritual is inwardly in the a dove endeavoring to escape, which at natural, with those who are in faith in length he wearies out, and then flies the Lord, and at the same time in upon her and devours her. charity towards the neighbor, and that 362. VI. THAT THE LORD, CHARIthence the natural with them is transpa- TY AND FAITrH, MAKE ONE, LIKE LIFE, rent, it follows, that man is so far wise WILL, AND UNDERSTANDING IN MAN; in spiritual things, and thence also so AND THAT IF THEY ARE DIVIDED, EACH far in natural things; for he sees in- PERISHES, LIKE A PEARL REDUCED TO wardly in himself, whenever he thinks, POWDER. or reads, or hears any thing, whether it In the first place, some things will be a truth or not; he perceives this be mentioned, which have been hitherfrom the Lord, from whom spiritual light to unknown in the learned world, and and heat flow into the higher sphere of thence in the ecclesiastical order; his understanding. As far as faith and as much unknown as things which charity with man become spiritual, so have been buried in the ground; when far he is withdrawn from the proprium, yet they are treasures of wisdom, and and does not regard himself, reward unless they are dug up and given to and recompense, but only the delight the public, man strives in vain to conie of perceiving the truths of faith, and of into any just knowledge concerning doing the goods of love; and as far as God, concerning- faith, concernilng that spirituality is increased, so far that charity, and concerning the state of delight becomes blessed; from this is his life, how he should regulate and his salvation, which is called eternal prepare it for a state of eternal life. life. This state of man may be com- Those unknown things are these;pared with the most beautiful and de- That man is a mere organ of life: lightful things in the world, and also it That life, with all the things of it, flows is compared with them in the Word; in from the God of heaven, who is the as with fruitful trees, and also with the Lord: That there are two faculties of gardens in which they grow; with life in man, which are called the will flowery fields; with precious stones; and the understanding, and that the and with delicious food; and also with will is the receptacle of love, and the weddings and nuptial festivities and understanding the receptacle of wisrejoicings. But wllen it is inverted, dom; and thus, also, that the will is that is, when the natural is inwardly the receptacle of charity, and the unin the spiritual, and thence man in his derstanding the receptacle of faith: internals is a devil, and in his externals That all the things which man wills, ike an angel, he may then be compar- and all the things which he undered with a dead person in a coffin made stands, flow in from without; the of costly wood and covered with gold; goods which are of love and charity, he may also be compared with a skel- and the truths which are of wisdom eton dressed in handsome clothes, and faith, from the Lord; but all the like a man, and carried in a magnifi- things contrary to those, from hell: cent chariot; and also with a corpse in Thatit is provided by theLord, thatman a sepulchre built like the temple of may sensibly perceive in himself as his, Diana: yea, his internal may be repre- those things which flow in from withsented by a nest of serpents in a cav- out, and thence produce them of him. ern, but his external by butterflies, self as his own, although nothing of whose wings are tinged with colors of them is his: That, nevertheless, those every kind, but which, nevertheless, things are imputed to him as his, on glue their filthy eggs to the leaves of account of the freedom in which he is, to Concerning Faith.'25] wvill and to think, and on account of Himself; if he could have done this, the knowledges cf good and truth there might have been as many gods which are given him, from which he as men. Neither could He create can freely choose whatever conduces to life, as light cannot be created; but He his temporal life and to his eternal life. could create man a form of life, as lIe A man who looks at these things which created the eye a form of light. God have been advanced, with an oblique never could and never can divide his eye, or from the corners of his eyes, essence, for this is one and indivisible. may conclude from them many things Since, therefore, God alone is life, it which are of insanity; but a man who follows, indubitably, that God, from his looks at them wilh a direct eye, or lifit, vivifies every man; and that man, with the pupil, may conclude from without that vivification, would be, as them many things, which are of wis- to flesh, a mere sponge, and as to dom; and that this may be done, and bones, a mere skeleton, in whom there not that, it was necessary to premise the would be no more of life than there is decisions and tenets concerning God in a clock, which is movable from the and concerning the Divine Trinity, pendulum, and at the same time the and after them to establish the decis- weight or spring. Since such is the ions and tenets concerning Faith and case; it follows also, that God.flows in Charity, concerning Free Agency, and with every man, with all his divine concerning Reformation and Regen- life, that is, with all his divine love eration, as also concerning Imputa- and his divine wisdom; these twc tion; and likewise concerning Repent- make his divine life, as may be seer ance, concerning Baptism, and con- above, n. 39, 40; for the Divine car. cerning the Holy Supper, as means. not be divided. But how God, with 363. But that this article of faith, all his divine life, flows in, may b, which is, that the Lord, charity and perceived by an idea somewhat like faith make one, like life, will and un- that by which it is perceived that thet derstanding in man, and that if they sun of the world, with all its essence,. are divided, each perishes, like a pearl which is heat and light, flows into eve. reduced to powder, may be seen and ry tree, and into every shrub and flowv. acknowledged as a truth, it is ex- er, and into every stone, mean as well pedient that it be considered in this as precious; and that every object order: (1.) Th/at the Lord, with all takes its portion from this common in-. his divine love, with all his divine flux, and that the sun does not divide wisdom, thus with all his divine life, its light and its heat, and dispense a flows in with every man. (2.) There- part to this and a part to that. It is fore, with all the essence of faith and similar with the sun of heaven, from charity. (3.) But that they are re- which the divine love proceeds as heat,. ceived by man according to his form. and the divine wisdom as light; these (4.) And that the mnan who divides the two flow into human minds, as the heat Lord, charity and faith, is not a and light of the sun of the world into form receiving but a form destroying bodies, and vivify them according to them. the quality of the form, each of which 364. (1.) That the Lord, with all takes from the common influx as much his Divine Love, with all his Divine as is necessary. To this is applicable Wisdom, thus with all his Divine Life, what the Lord says: Your Father rakflows in with every Man. eth his sun rise upon the evil and the In the book of Creation it is read, good, and sendeth rain upon the just That man was created an image of and the unjust, Matt. v. 45. The God; and that God breathed into his Lord also is omnipresent; and where nostrils the breath of lives, Gen. i. 27; He is present, there He is with his ii. 7; by which it is described, that whole essence, and it is impossible for man is an organ of life, and not life; Him to take some of it away, and for God could not create another like thence to give a part to one, and a part 33 258 Concernipg.Faith. to another; but He gives it whole, and the infinities of his wisdom, and thus affords man an opportunity to take lit- aiso in Infinity, all the good which is tie or much. He says also, that He of charity, and all the truth which is of has an abode with those who do his faith. The reason is, because that sun commandments; and also that the itself is present every where, in its faithful are ill him, and Hie in them. heat and in its light, and that sun is In a word all things are full of God, the nearest circle encompassing the and every one takes his portion from Lord, emanating from his divine love, that fulness. It is similar with every and't the same time from his divine thing common, as Kwith the atmosphepso wis i m; f( 1, as has been severaI times and oceans; the atmosphere is such in said aboze,;he Lor( is in the midst the least parts as in the greatest; it of that su.n. Hence now it is matnidoes not dispense a part of itself for fest, that nothing can be wanting, but the respiration of man, and for the that man may take from the Lord, beflying of a bird, nor for the sails of a cause He is omnipresent, all the good ship, and for the wings of a mill; but which is of charity, and all the truth each one takes thence its portion, and wh;ch is of faith. That there are not applies to itself as much as is suffi- any of those things wanting, is evident cient. The case is also the same as from the love and wisdom of the angels with a gi anary f11 of corn; the owner of heaven, which they have from the takes from this his provis'on every day, Lord, in that they are ineffable and inand the granary does not distribute it. comprehensible to the natural man, 365. (2.) Therefore that the Lord, and also multiplicable to eternity. with all the Essence of Faith and Char- That there are infinite things in the ity, flows in with every AMan. light and heat which proceed from the This follows from tne former the- Lord, although they are perceived as orem, since the life of divine wisdom simply heat and light, may be illustratis the essence of fa;th, and the life of ed by various things in the natural divine love is the essence of charity; world, as by these: The sound of man's wherefore, since the Lord is present voice and speech is heard only as simwith those things which are properly pIe sound, and yet the angels, when his, which are divine wisdom and they hear it, perceive in it all the affec-.divine love, He is also present with all tions of his love, and they also manifest tU e truths which are of faith, and with what and of what sort they are. That aI the goods which are of charity; those things are inwardly concealed in;f r by faith is jneant all the truth sound, man also may, in some measure, v\! hich man from the Lord perceives, perceive from the sound of one speaking itlinks and speaks, and by charity is with him, as whether there be in it,meant all the good with which he is contempt, or ridicule, or hatred; and'affected by the Lord, and which he also whether there be in it charity, bethence wills and does. It was said nevolence, or joy, or other affections. ~above, that the divine love, which Similar things are concealed in the rap-oceeds from the Lord as a sun, is diance of the eye, when it looks at any )erceived by the angels as heat, and one. It may also be illustrated by the that the divine wisdom thence, is per- fragrancies from a large garden, or by,ceived as light; but he who does not the fragrancies from extensive fields oI think beyond appearance, may imagine flowers; the fragrant odor, breathed'that that heat is bare heat, and that forth from them, consists of thousands'that light is bare light, such as are the and myriads of various things, and,heat and light proceeding from the sun still they are sensibly perceived as of our world. But the heat and light one. It is similar with many other;proceeding from the Lord, as a sun, things, which, although they outwardcontain in their bosom all the infinities ly appear uniform, still inwardly they that are in the Lord; the heat, all the are manifold; sympathies and antipainfinities of his love, and the light, all thies are nothing else than exhalations Concerning Faith. 25 9 of affections from minds which af- of the will for the influx of love and fect another according to similitudes, charity, and the state of the ur~derand excite aversion according to dis- standing for the influx of wisdom and simnilitudes. These, although they are faith, consequently for the reception innumerable, and are not sensibly per- of God; but the bad obstruct that inceived by any sense of the body, are flux, by various lusts of the flesh and yet perceived by the sense of the soul spiritual defilements, which hinder and as one; and according to them all con- stop the passage; but still God resides junctions and consociations in the spir- in the highest parts of them, with all itual world are made. T'hese things his divine essence, and gives them the have been adduced, that those things faculty of willing good and of undermay be illustrated, which were said standing truth, which faculty every above, concerning spiritual light which man has, but which he would not have. proceeds from the Lord, that all things unless life from God were in his soul. of wisdom, and thence all things of' That the bad also have this faculty, faith, are therein; and that it is that has been given me to know, by much light from which the understanding experience. That every one receives sees and perceives rational things life from God, according to his form, analytically, as the eye sees and may be illustrated by comparisons with perceives natural things symmetri- vegetables of every kind. Every tree, cally. every shrub, every herb, and every 366. (3.) That those Things which blade of grass, receives the influx of flow in from the Lord, are received by heat and light, according to its form; Man according to his Form. thus not only those which are of good Byform, here, is meant the state of use, but also those which are of evil man, as to his love and wisdom togeth- use; and the sun, with its heat, does er; hence also as to the affections of the not change their forms, but the forms goods of his charity, and at the same change its effects in themselves. It is time, as to the perceptions of the truths similar with the subjects of the mineral of his faith. That God is one, indivisi- kingdom; each of them, as well the ble, and the same from eternity to eter- excellent as the mean, receives influx nity, not the same simple, but infinite, according to the form of the contexture and that all variableness is in the sub- of the parts among themselves; and so ject in which He is, was shown above. one stone receives it differently from That the form or state receiving, in- another stone, one mineral differently duces variations, may be evident from from another mineral, and one metal the life of infants,;of children, of youths, differently from another metal. Some of adults, and of old people. The same of thenm variegate themselves with most life, because the same soul, is in each beautiful colors, some transmit the light one from infancy to old age; but as without variegation, and some confuse his state is varied according to ages and suffocate the light in themselves. and accommodations, so also life is From these few cases, it may be eviperceived. The life of God, in all its dent, that, as the sun of the world, weith fulness, is not only with good and pi- its heat and with its light, is equally ous men, but also with bad and impious present in one object as in another, men; in like manner, with the angels but that the recipient forms vary its opof heaven and with the spirits of hell; erations; so the Lord, from the sun of the difference is, that the bad stop up heaven, in the midst of which He is, the way and shut the door, that God is universally present, with its heat, may not enter into the lower parts of which in its essence is love, and with its their mind; but the good clear out the light, which in its essence is wisdom; way and open the door, and also invite but that the form of man, which is inSod to enter into the lower parts of duced by the states of his life, varies their mind, as He dwells in the highest the operations; consequently, that the parts of' it; and thus they form the state Lord is not the cause why man is not ~260 Concerning Faith. regenerated and saved, but man him- sisting entity, except from essence; conself. sequently, there is not any predication 367. (4.) But that the Man who concerning either, when separated from divides the Lord, Charity and Faith, the other. Charity also is the essence is not a Form receiving but a Form de- of faith, and Piith is the form of chari stroying them. ty; just as it was said above, that good For he who separates the Lord from is the essence of truth, and truth the charity and faith, separates life from form of good. These two, namely, them, which being separated, charity good and truth, are in each and every and faith either do not exist, or they thing that exists essentially; where. are abortions. That the Lord is life fore charity, because it is of good, and itself, may be seen above, n. 358. He faith, because it is of truth, may be who acknowledges the Lord, and sepa- illustrated by comparisons with many rates charity, acknowledges Him only things in the human body, and with with the lips: his acknowledgment many things upon the earth. It agrees and confession are only cold, in which by comparison with the respiration of there is no faith; for they are desti- the lungs and the systolic motion of tute of spiritual essence, for charity is the heart; for charity can no more be the essence of faith. But he who separated from faith, than the heart does charity, and does not acknowl- can from the lungs; for, on the cessaedge the Lord, that He is the God of tion of the pulsation of the heart, the heaven and earth, one with the Father, respiration of the lungs, immediately as He himself teaches, does no other ceases; and on the cessation of the charity than merely natural, in which respiration of the lungs, there takes there is not eternal life. The man of place a failure of all the senses, and the church knows, that all good, which also a privation of the motion of all in itself is good, is from God; conse- the muscles, and shortly afterwards the quently, from the Lord, who is the true heart also ceases, and the all of life is God and eternal Life, I John v. 20. dissipated. This comparison agrees, In like manner, charity, because good since the heart corresponds to the will, and charity are one. That faith, sep- and thence also to charity, and the arate from charity, is not faith, is be- respiration of the lungs to the undercause faith is the light of man's life, standing, and thence also to faith; and charity is the heat of his life; for, as was said above, charity resides wherefore, if charity is separated from in the will, and faith in the underfaith, it is as when heat is separated standing; nor is any thing else meant from light; thence the state of man in the Word by heart and breath (or becomes such as the state of the world spirit). The separation of charity and is, in the time of winter, when all the faith also coincides with the separathings upon the earth die. Charity tion of the blood and flesh; for the and faith, that charity may be charity, blood separated from the flesh is gore, and faith may be faith, can no more be and becomes corruption; and the flesh separated, than the will and the under- separated from the blood gradually standing; and if these are separated, putrifies, and worms are bred in it. the understanding becomes nothing, Blood also, in the spiritual sense, signi. and presently also the will: the reason fies the truth of wisdom and faith, and wrhy it is similar with charity and faith, flesh the good of love and charity is, because charity resides in the will, that blood signifies this, is shown and faith in the understanding. To in THE APOCALYPSE REVEALED, n. separate charity from faith, is like sep- 379, and that flesh does, n. 832. arating essence from form: it is known, Charity and faith, that the one and in the learned world, that essence with- the other may be any thing, can no out form and form without essence is not more be separated than meat and any thing; for essence has no quality water, or than Dread and wine, with except from form, nor is form any sub- man; for meat and bread, taken with Concerning Faith. 261 out water and win-, only distend the That the man of the church is stomach, and, like undigested masses, in the Lord, and the Lord in him, is destroy it, and become as putrid mil e; evident from these passages in the water and wine, without meat and Word, Jesus said, ABIDE IN ME AND bread, also distend the stomach, and I IN You; I am the Vine, and ye the likewise the vessels and pores, which, branches. HE THAT ABIDETH IN ME, thus destitute of nutrition, emaciate the AND I IN HIM, beareth much fruit, body even to death. This comrp-arison John xv. 4, 5. He that eateth my also coincides, since meat and bread, flesh and drinketh my blood, ABIDETH in the spiritual sense, signify the good IN ME AND I IN HIM, vi. 56. In that of love and charity, and water and day ye shall know, that I am it my wine the truth of wisdom and faith; Father, AND YE IN ME, AND 1 IN vOU, see THE APOCALYPSE REVEALED, n. xiv. 20. Whosoever confesseth that 50, 316, 778, 932. Charity conjoined Jesus is the Son of God, God abidcth to faith, and faith conjoined to charity, in him and he in God, 1 John iv. 15 may be likened to the face of a hand- But man himself cannot be in the some virgin, beautiful from the red Lord, but charity and faith, which are and white mixed with each other; with man from the Lord, from which which similitude also agrees, since two man is essentially man. But in love and thence charity, in the spiritual order that this arcanum may appear in world, is red from the fire of the sun some light before the understanding, there, and truth and thence faith is it is to be examined in this series: (1.) white from the light of that sun; That conjunction with God is that by wherefore charity separated from faith which man has salvation and eterna6 may be likened to a face inflamed life. (2.) That conjunction with Goa with pimples, and faith separated from the Father is not possible, but with the charity may be likened to the pallid Lord, and through Him with God the face of a corpse. Faith separated from Father. (3.) That conjunction with the charity may also be likened to a palsy Lord is reciprocal, which is, that the in one side, which is called a hemi- Lord is in man, and man in the Lord. plegy, of which, as it increases, man (4.) That this reciprocal conjunction dies. It may also be likened to the is effected by means of charity ana St. Vitus's dance, which befalls man faith. That these things are so, will be fr om the bite of the tarantula: like to manifest from the following explanation. t'his the rational faculty becomes; like 369. (1.) That Conjunction with this it dances with fury, and believes God is that by which Mian has Salvaitself to be then alive; and yet it can tion and eternal Life. no more collect reasons into one, and Man was created that he might be think concerning spiritual truths, than conjoined to God; for he was created one lying in bed oppressed with the a native of heaven, and also a native nightmare. These are sufficient for of the world; and so far as he is a the demonstration of the two theorems native of heaven, he is spiritual, but of this chapter;-the first, That.faith so far as le is a native of the world, he without charity is not faith, and that is natural; and the spiritual man can charity without faith is not charity, think concerning God, and perceive and that neither lives, except from the such things as are of God, and also can Lord; and the second, That the Lord, love God, and be affected with those charity and faith make one, like life, things which are from God; from will, and understanding in man; and which it follows, that he can be conthat, if they are divided, each per- joined to God. That man can think ishes like a pearl reduced to powder. concerning God, and perceive such 368. VII. THAT THE LORD IS things as are of God, is beyond all CHARITY AND FAITH IN MAN, AND chance of doubt; for he can think THAT MAN IS CHARITY AND FAITH IN concerning the Unity of God, concernTHE LJORD ing the Esse of God, which is Jehovah, Concerning Faith. concerning the Immensity and Eter- moral-natural, there is indeed a con nity of God, concerning the Divine junction of God with him, but not a Love and Divine Wisdom which make conjunction of him with God; thence the essence of God, concerning the he has spiritual death, which, viewed Omnipotence, the Omniscience, and in itself, is natural life without spiritthe Omnipresence of God, concerning ual; for the spiritual, in which is the the Lord the Savior his Son, and con- life of God, is extinct with him. cerning Redemption and Mediation; 370. (2.) That Coidunction withi God and also concerning the Holy Spirit, the Father is not possible, but with the and finally concerning the Divine Lord, and througlh flim with God the Trinity; all which are of God, yea, Father. are God; and moreover, concerning This the Scripture teaches, and ihe operations of God, which are prin- reason sees. The Scripture teacles, cipally faith and charity; besides that God the Father was never seen nor other things which proceed from these heard, and that He cannot be seen two. That man can not only think or heard; consequently firom imself, concerning God, but also love God, is such as He is in his esse, and in his evident from the two commandments essence, He cannot operate any thing of God himself, which run thus: Thou with man; for the Lord says, ANo one shalt love the Lord thy God with thy hath seen God, except He that is with whole heart, and with thy whole soul; the Father, I-ec hath seen the Fathel., this is the first and great commland- John vi. 46. No one knowcth t]he Tument. The second is like it; 7'hou ther, except the Son, and he to whom tbe shalt love tlhy neighbor as thyself, Son willatlh to reveal Hin, Matt. xi. 27. Matt. xxii. 37 to 39; Deut. vi. 5. That Ye have never heard the voice qoJ the man can do the commandments of Fatlher, nor seen his shape, John v. 37. God, and that this is to love God, and The reason is, because He is in the to be loved by God, is evident from firsts and the principles of all things, these words; Jesus said, He that hath thus most eminently above all the mgy commandments, and doeth them, he sphere of the human mind; for He it is that loveth Mlle; and he that loveth is in the firsts and the principles of llMe, shall be loved by my Father, and all things of wisdom and all things of I will love himi, and will manifest iyg- love, witll which man has no possible self to hint, John xiv. 21. Besides, conjunction. Wherefore, if He should what else is faith, but conjunction with come to man, or man to Himra, man God by truths which are of the under- would be consumed and dissolved, like standing and thence of the thought? wood in the focus of a large burningand what is love, but conjunction with glass; or, rather, like an image cast God by goods which are of the will into the sun itself; wherefore it was and thence of the affection! The con- said to Moses, who desired to see God, junction of God with man is spiritual that tman cannot see Flinm and live. conjunction in the natural, and the Exod. xxxiii. 20. But that God the conjunction of man with God is nat- Father is conjoined through the Lord, ural conjunction from the spiritual. is evident from the passages just adFor the sake of this conjunction as duced; that not the Father, but the an end, man was created a native of only-begotten Son, who is in the heaven, and at the same time of the bosom of the Father, and has seen world; as a native of heaven he is the Father, has set forth and revealspiritual, and as a native of the world ed the things which are of God and he is natural. If therefore man be- from God. And moreover fiom these. comes rational-spiritual, and at the In that day/ ye shall know that 1 samne time moral-spiritual, he is con- anm in my Father, and ye in il', aend joined to God, and by conjunction has I in you, John xiv. 20. I have given salvation and eternal life. But if man to them the glory'which Thou gyevcs-t is only rational-natural, and likewise to 3le, that they may be one, as IlVe are Concernmg Faith. 263 nce; I n them, and Thou in iVle, xvii. lievest thou not that I am in the Father, 22, 23, 26. Jesus said, I am the Way, and the Father in JIe. Believe lle, the Tralth, and the LifJ; no one comneth that I aml in the Father, and the Father to the Father, but through M_1e. And in l1e, John xiv. 10, 11. Thlat ye then Philip wished to see the Father; may know and believe that the Father to whom the Lord answered, tie that is in M1e, and I in the Father, x. 3n. seeth Mlie, seeth the Father also; and he Jesus said, Father, the hour hath come; that knoweth Mie, knowethl the Father glorify thy Son, that thy Son also also; xiv. 6, 7, and following verses. may glorify 7'liee, xvii. 1. 1. Father, And in another place, He that seeth all mine are thine, and all thine are Mie, seeth Him who sent lde, xii. 45. mine, xvii. 10. The Lord says the And moreover He says, that lie is tle same concerning his conjunction with Door, and that he that entereth through man, namely, that it is reciprocal; for ltin, is saved; and that he that climb- He says, Abide in lie, and I in you; eth up any other way, is a thief and a HE THAT ABIDETH IN ME, AND I IN robber, x. 1, 9. And also He says, JiiM, beareth much fruit, John xv. 4, that Hie that abideth not in dlie is cast 5. lie that eateth my flesh and drinkout, and, like a dried branch, is thrown eth my blood, ABIDETH IN ME AND I into the fire, xv. 6. The reason is, IN HIIII, vi. 56. In that day ye shall because the Lord our Savior is Jehovah know that I am in my Fatlher, ANtD YE the Father himself in the human form; IN ME, AND I IN YOU, xiv. 20. HP for Jehovah descended and became that doeth the commandments of Chri': Man, that He might be able to come ABIDETII IN HIMI, AND HE IN HIMI, I to man, and man to Him, and thus John iii. 24; iv. 13. WlVhosoever cot tconjunction might be made, and by fesseth that Christ is the Son of Gold, conjunction man might have salvation GOD A3IDETH IN HIM, AND HE IN Goie, and eternal life. For when God be- iv. 15. TlVhosoever heareth my voice, came Man, and thus also became God- and openeth the door, I will go in to Man, being then accommodated to him, and I WILL SUP WITH IHIIM, AND man, He could come to him, and be HE WITH ME, Rev. iii. 20. From conjoined to him, as Man-God, and these plain declarations, it is evident, God-Man. There are three things that the conjunction of the Lord and which follow in order, Acco:IiIODA- man is reciprocal; and because it is TION, APPLICATION, and CONJUNCTION. reciprocal, it follows of course that There must be accommodation, be- man ought to conjoin himself with the fore there can be application, and Lord, that the Lord may conjoin himaccominodation and application to- self with him; and that, otherwise, a gether, before there can be conjunc- conjunction would not be effected, but tion. Accommodation on the part of a recession, and thence a separation; God was, that He became Man. Ap- yet this not on the part of the Lord, plication on the part of God is per- but on the part of man. That there petual, so far as man applies himself may be this reciprocal conjunction, in turn; and as this is done, conjunc- free choice is given to man, from which tion also is effected. These three fol- he can enter the way to heaven or the low and proceed in their order, in all way to hell. From this freedom, given and each of the things, which become to man, flows his reciprocal faculty, one and coixist. which can conjoin itself with the Lord, 371. (3.) That Conjunction with the and which can conjoin itself with Lord is reciprocal, which is, that the the devil. But that liberty, its quaiLordl is i.n 7[Ctn, and Mian in the Lord. ity, and the reason why it is given to That conjunction is reciprocal, the man, will be illustrated in the followScripture teaches, and reason also sees. ing chapters, where we shall treat conThe Lord, concerning his conjunction cerning Free Agency, concerning Rewith his Father, teaches that it is re- pentance, concerning Reformation and ciprocal; for He says to Philip, Be- Regeneration, and concerning Iinpu 264 Concerning Fatth. tation. It is to be regretted, that the junction of the blood with the heart reciprocal conjunction of the Lord and and of the heart with the blood; the man, although it stands forth so clearly blood of the whole body flows through in the'Word, is still unknown in the the veins into the heart, and it flows Christian church. That it is unknown, out from the heart through the arteries is on account of hypothetical things into the whole body; action and re. concerning faith and concerning free action make this conjunction. There agency. The hypothetical things con- is a similar action and reaction, by cerning faith, are, that faith is be- which conjunction continues, between stowed without man's contributing any the embryo and the womb of the mother. thing to procure it, or accommodating But such is not the reciprocal conand applying himself to receive it, any junction of the Lord and man, but it more than a stock. The hypothetical *is a mutual conjunction, which is not things concerning free agency, are,that effected by action and reaction, but by man has not even a grain of free agency co6perations; for the Lord acts, and in spiritual things. But that the re- man receives action from the Lord, and ciprocal conjunction of the Lord and operates as from himself; yea, of' himnian, on which the salvation of the self; from the Lord. This operation of human race depends, may be no longer man from the Lord, is imputed to him concealed and unknown, necessity as his, since he is, from the Lord, conitself enjoins that it be disclosed, which tinually kept in free agency. The free cannot be done better, than by examn- agency resulting thence is, that he ples, because these illustrate. can will and that he can think from There are two reciprocations by the Lord, that is, from the Word; and which conjunction is effected; one is also that he can will and think from ALTERNATE, and the other is MUTUAL. the devil, that is, against the Lord and The alternate reciprocation by which the Word. The Lord gives to man conjunction is effected, may be illus- this freedom, that he may be able to trated by the respiration of the lungs. conjoin himself reciprocally, and by AMan draws in the air, and thereby conjunction be gifted with eternal life dilates the thorax; and afterwards he and happiness; for this, without reemits the air, which was drawn in, and ciprocal conjunction, is not possible. thereby compresses the thorax. That This reciprocal conjunction, which is attraction and thence dilatation is effect- mutual, may also be illustrated by ed by means of the incumbency of the various things in man, and in the air, according to its column; but that world. Such is the conjunction of the emission and consequent compression soul and body with every man; such is effected by means of the ribs, from the is the conjunction of' the will and acstrength of the muscles. Such is the tion, and such is that of the thought reciprocal conjunction of the air and and speech; such also is that of the the lungs, on which depends the life two eyes with each other, of the two of the senses and motions of the whole ears with each other, and of the two body; for, when respiration ceases, nostrils with each other. That the sensation and motion also cease. The conjunction of the two eyes is in its reciprocal conjunction, which is ef- own way reciprocal, is manifest from fected by alternate things, may be the optic nerve, in which the fibres illustrated also by the conjunction of from both hemispheres of the brain the heart with the lungs, and of the are folded together among themselves, lui.gs with the heart. The heart, from and, thus folded together, they extend its right ventricle, pours the blood into to both the eyes; it is similar with the the lungs, and the lungs pour it back ears and nostrils. Similar is the muinto the left ventricle of the heart; thus tual reciprocal conjunction of light and this reciprocal conjunction is effected, the eye, of sound and the ear, of smell on which the life of the whole body and the nostril, of taste and the tongue, ent'rely depends. Similar is the con of touch tnd the body; for the eve is Concerning Faith. 26.5 in the light and the light is in the eye, lows, THAT THE LORD IS CHARITY AND sound is in the ear and the ear is in FAITH IN MAN, AND THAT MAN IS the sound, smell is in the nostril and CHARITY AND FAITH IN THE LORD, the nost.ril is in the smell, taste is in the for the Lord is spiritual charity an:.J rcpgue and the tongue is in the taste, faith in the natural charity and faith and touch is in the body and the body of man, and mar, is natural charity and is in the touch. This reciprocal con- faith from the spiritual of the Lord, junction may also be compared with which, conjoined, make spiritual-natuthe conjunction of a horse and a char- ral charity ard faith. iot, of an ox and a plough, of a wheel 373. VIII. THAT CHARITY ANDU,-nd a machine, of a sail and the wind, FAITH ARE TOGETHER IN GOOD WORKS, of a flute and the air; in short, such is In every work which proceeds fioln the reciprocal conjunction of the end man, the whole man is, such as he is and the cause, and such is that of the as to the mind, cr such as he is essencause and the effect; but to explain tially. By the mind is meant the each of these cases particularly, I affection of his love and the bl:ought have not leisure, because it is a work thence; these form his nature, in fenof many pages. eral his life. If we contemplate works 372. (4.) That this reciprocal Con- thus, they are, as it were, mirrors of junction of the Lord and Man is ef- the man. This may be illustrated by Jected by Means of Charity and Faith. the like in the case of beasts and wild It is known, at this day, that the beasts; a beast is a beast, and a wild church makes the body of Christ, and beast is a wild beast, in all their acts. that every one in whom the church is, A wolf is a wolf in all his, and a tiger is in some member of that body, ac- is a tiger in all his; a fox is a fox in all cording to Paul, Eph. i. 24; 1 Cor. xii. his, and a lion is a lion in all his; in 27; Rom. xii. 4, 5. But what is the like manner, a sheep and a kid in all body of Christ, but divine good and theirs. And so likewise is man, but divine truth? This is meant by the he is such as he is in his internal man; wr-rds of the Lord in John, He that if in this he is like a wolf or like a eateth myflesh and drinketh my blood, fox, all his works are internally those abideth in Me, and I in him, vi. 56. of a wolf or a fox; and so also, if he!ty the flesh of the Lord, asalso by is like a sheep or a lamb. But that bread, is meant the divine good, and he is such in all his works, is not maniIy his blood, as also by wine, is meant fest in his external man, because this.,he divine truth; that these things are is easily turned about the internal; meant will be seen in the chapter con- but still it is inwardly concealed in cerning the HOLY SUPPER. Thence this. The Lord says, A good man, it follows, that, as far as man is in the from the good treasure of his heart, goods of charity, and in the truths of bringeth forth good; and an evil man faith, so far he is in the Lord, and the from the evil treasure of his heart Lord in him; for conjunction with the bringethforth evil, Luke vi. 45. And Lord is spiritual conjunction, and spir- also, Every tree is known from its own itual conjunction is effected solely by fruit; from thorns they do not gather means of charity and faith. That Jis, nor from a bramble-buslh do they there is a conjunction of the Lord and gather grapes, vi. 44. That man, in the church, and thence of the good and each and every thing that proceeds the true, in all and every part of the from him, is such as he is in his interWord, was shown in the chapter con- nal man, manifests itself to the life cerning THE SACRED SCRIPTURE, n. with him after death; since he then 248 to 253; and because charity is lives an internal man, and no longer good, and faith is truth, there is every an external. That good is in man, where in the Word a conjunction of and that every work which proceeds charity and faith. Hence, now, it fol- from him is good, when the Ilord 34 2C6 Concerning Faith. charity and faith re-&'le in his internal itself into the power of acting; whence man, will be demonstrate.'n this series: it follows, that works are essentially of (I.) That charity is to will well, and the will, formally of the understanding, that good works are to do well from and actually of the body. Thus charwilling well. (2.) That charity and ity descends into good works. This faith are only mental and perishable may be illustrated by comparison with things, unless, when it can be clone, they a tree. Man himself, as to all the are determined to works, and coexist things of him, is like a tree. In the in them. (3.) That chaarity alone does seed of this there is concealed, as it not produce good works, and still less were, the end, intention, and purpose fatith alone; but that they are pro- of producing fruits; in these the seed duced by charity and faith toget.her. corresponds to the will with man, in But of these, one by one. which, as was said, are those three 374. (1.) That Charity is to will things. Then the seed, from its interiwell, and that good Works are to do ors, springs out of the earth, and clothes well from willing well. itself with branches, twigs and leaves, Charity and works are distinct from and thus prepares for itself means to each other, like will and action, and the ends, which are fruits; in these like an affection of the mind and an the tree corresponds to the underoperation of the body; consequently, standing with man. And, finally, also, like the internal man and the ex- when the time approaches, and oppo ternal; and these are distinct from tunity of determination is given, each other like cause and effect, since blossoms and produces fruits; in these the causes of all things are formed in the tree corresponds to good woIIrks the internal man, and all effects are with man; and it is manifest, that the prod uced thence in the external; where- fruit is essentially of the seed, formally fore charity, because it is of the inter- of the twigs and leaves, and actually _al man, is to will well, and works, of the wood of the tree. This may because they are of the external man, also be illustrated by comparison with are to do well from willing well. But a temple. Man is a temple of God, still there is an infinite diversity be- according to Paul; I Cor. iii. I1, 17; tween the good will of one and of 2 Cor. vi. 16; Ephes. ii. 21,22. As a another; for all that is believed or temple of God, man has for his end, appears to flow from good will or be- intention and purpose, salvation and nevolence, which is done by any one eternal life; in these there is a corin favor of another; but still it is not respondence with the will, in which known whether the good deeds are are those three things. Afterwards, from charity, still less from what char- he derives the doctrinals of faith and ity, genuine or spurious. That infinite charity from parents, masters, and diversity between the good will of one preachers, anrd, when he becomes ca. and another, derives its origin from the pable of judging for himself, from the end, intention, and consequent pur- Word and from doctrinal books, all pose; these are inwardly concealed in which are means to the end; in these the will of acting well; the quality of there is a correspondence with the unevery one's will is thence. And the derstanding. Finally, there is made a will seeks ways and means of arriving determination to uses according to the at its ends, which are effects, in the un- doctrinals as means, which is done derstanding, and therein it puts itself by acts of the body, which are called into the light, that it may not only see good works. Thus the end, by methe reasons, but also the occasions, diate causes, produces effects, which, when and how it is to determine itself essentially, are of the end, fbrmally, to acts, and thus produce its effects, of the doctrinals of the church, arnd which are works; and at the same actually, of uses. Thus man becomnes time, in the understanding, it puts a temple of God. Concerr. ig Faith. 267 375. (2.) That Charity and _Faith WHO HIEARETH MY WORDS AND DOETH are only mental andlperishable Things, THEM NOT, shall be compared to ajofolunless, when it can be done, they are ish man., who built his house upon the determined to Works, and coexist in sand, or upon the ground without a them. foundation, Matt. vii. 24, 26; Luke Has not man a head and a body, vi. 47, 48, 49. Charity and faith, with which are joined together by the neck'? the factitious ideas of them, while man Is there not a mind in the head, which does not practise them, may be cornwills and thinks, and power in the pared also wvith butterflies in the air, body, which performs and executes? at which, when seen, a sparrow flies If, therefore, man should only will and devours them. The Lord also well, or think from charity, and should says, A sower went forth to sow; and not do well and perform uses thence, some fell upon the hard' road, and the would not man be like a head alone, birds came and ate it up, Alatt. xiii. and thus like a mind alone, which 3, 4. alone without a body cannot subsist? 376. That charity and faith conduce Who does not see, thence, that charity nothing to man, while they inhere only and faith are not charity and faith, in one hemisphere of his body, that is, when they are only in the head and its in his head, and are not grounded in mind, and not in the body? For they works, is evident from a thousand are then like birds flying in the air, passages in the Word, of which I sha'l without any rest upon the earth; and, adduce only these: Every tree whicl also, like birds impregnated with eggs, DOTII NOT BEAR GOOD FRUIT, is Cat without nests, from which the eggs down, and cast into the fire, Matt. vil. would drop into the air or upon the 19, 20, 21. That which was sown into branch of some tree, and fall down to good ground, is he that heareth the the ground and be broken. There is Word and attendeth, and bearethJfruit not any thing in the mind, to which and doeth. T7hlen Jesus said these sornething in the body does not corres- things, He cried aloud, saying, He that pond; and this, which corresponds, hath ears to hear, let him hear, Matt. may be called the embodying of that; xiii. 9 to 23. Jesus said, Liy mother wherefore charity and faith, whilst and my brethren are these who hear they are only in the mind, are not in- the Word of God and DO IT, Luke viii. corporated in man, and then they may 21.'We know that God heareth not be likened to an aerial man, who is sinners, but if any one worshippeth God called a spectre, such as Fame was and DOETHH is WILI, tIe heareth him, painted by the ancients, with a laurel John ix. 31. If ye know these things, around the head, and a cornucopia in happy are ye if YE DO THEM, Xiii. 17. the hand. Those persons, because He that hath my commandments, and they are such spectres, and still are able DOETH THEM, he it is that loveth die, to think, cannot but be disturbed by and I will love him, and will manifest fantasies, which also is done by rea- AIyself to him; and I will come to him sonin~gs from various sophistical things, and make an abode with him, xiv. 15 scarcely otherwise than fenny bulrushes to 21. By this is my Father glorified, are disturbed by the wind, under which that YE BEAR MUCH FRUIT, XV. 15, 16. shells lie at the bottom, and frogs Not the hearers of the law are justifiea croak on the surface. Who cannot by God, but the doers of the law, Rom. see that such things take place, when ii. 13; James i. 22. God, in the day they only know some things from the of anger andjust jludgment, will rcnder Word concerning charity and faith, to every one according to his woriks and (ldo not do them? The Lord also Rom. ii. 5, 8. lWe all must appear says, EVELIY ONE WHO HEARETH MY before thejudgrment-seat of Christ, that WORDS AND DOETII THEM, I will comn- every one may receive THE THINGS DONE panre to a prudent man, who built his IN TIlE BODY ACCORDING TO WIAT HE house upon a rock. But EVERY ONE HATH DONE, whether goodor bad, 2 C(or 268 Concerning Faith. v. 10. The Son of Alan is about to come that faith by itself does. The case in the glory of his Father, and then here is similar to th tt of the will and HE WILL RENDER TO EVERY ONE AC- the understanding. A solitary will CORDING TO HIS DEEDS, Matt. xvi. 27..1 does not exist, wherefore it does not heard a voice from heaven, saying, produce any thing; neither does a Blessed are the dead, who die in the solitary understanding exist, and hence Lordf-rom henceforth, saith the Spirit, does not produce any thing; but all that they may rest from their labors, production is effected by both together, THEIR WORKS FOLLOW WITH THEM, and it is effected by the understanding Rev. xiv. 13. A book was opened, from the will. That it is similar, is, which is the book of life, and the dead because the will is the habitation of were judged according to those things charity, and the understanding is the which were uwritten in the book, ALL AC- habitation of faith. It is said, Still CORDING TO THEIR WORKS, XX. 12, 13. less does faith alone; it is because Behold, I come quickly, and my reoward faith is truth, and the operation of it is is with Jlee, that I may give to every to do truths, and these illuminate charone ACCORDING TO HIS WORKS, Rev. ity and its exercises. That they illuxxii. 12. Jehovah, whose eyes are open minate, the Lord teaches by saying, upon all the ways of men, to give to He who doeth the truth, comdth to the every one ACCORDING TO HIS WAYS, AND light, that his works may be manifested, ACCORDING TO THE FRUIT OF HIS WORKS, since they are clone in God, John iii Jerem. xxxi. 19. I?will visit accord- Wherefore, when man does good works ing to his ways, and I will RENDER TO according to truths, he does them in HIM HIS WORKS, Hosea iv. 9. Jeho- the light, that is, intelligently and vah dealeth with us according to our wisely. The conjunction of charity ways, AND ACCORDING TO OUR WORKS, and faith is like the marriage of husZech. i. 6: besides in a thousand band and wife. All natural offsprinlg other passages. Whence it may be are born from the husband as father, evident, that charity and faith are not and from the wife as mother; in like charity and faith, before they are in manner, all spiritual offspring, which works, and that, if they are only above are the knowledges of good and truth, works, in the expanse, or in the mind, are born from charity as father, and they are like images of a,tabernacle or from faith as mother. From this the of a temple in the air, which are nothing generation of spiritual families may be but meteors, and disappear of them- known. In the Word, also, in the selves; and that they are like pictures spiritual sense, by husband and father upon paper, which moths consume; is signified the good of charity, and by as also that they are like habitations wife and mother the truth of faith. upon the house top where there is no Hence also it is manifest, that not bed, and not in the house. Hence, charity alone nor faith alone can pronow, it may be seen, that charity and duce good works, as neither a husband faith are perishable things, while they alone, nor a wife alone, can produce are only mental, unless, when it can any offspring. The truths of faith not be done, they are determined to works, only illuminate charity, but they also and coexist in them. qualify it, and, moreover, nourish it, 377. (3.) That Charity alone does wherefore, a man who has charity and not produce good Works, still less Faith not the truths of faith, is like one walkalone, but Charity and Faith together. ing in a garden in the'time of night, The reason is, because charity with- who plucks fruit from the trees, and out faith is not charity, neither is faith knows not whether it be of good use, without charity faith, as was shown or of bad use. Since the truths of above, n. 355 to 358; wherefore, char- faith not only illuminate charity, but ity alone is not given, nor faith alone; also qualify it, as was said, it follows, thence it cannot be said, that charity that charity, without the truths of by itself produces any good works, nor faith, is like fruit withcut juice, like a Concerning Faith. 269 parched fig, and like a grape after the rose up, as the MARCIONII'ES, NCE. wine is pressed out of it; since truths TIANS, VALENTINIANS, ENCRATITES nourish faith, as was also said, it fol- CATAPHRYGIANS, QUARTO-DECIMANS lows, that, if charity is without the ALOGIANS, CATHARIANS, ORIGENIST; truths of faith, it has no other nourish- or ADAMITES, SABELLIANS, SAMOSA ment than man has from eating burnt TENES, MANICHAANS, MELETIANS, and bread, and at the same time drinking lastly ARIANS. After the times of dirty water from some pond. these, also, troops of heresiarchs in378. IX. THAT THERE IS A TRUE vaded the church, as the DONAFAITH, A SPURIOUS FAITH, AND A HYPO- TISTS, PHOTINIANS, ACATIANS or SECRITICAL FAITH. MIARIANS, EUNOMIANS, MACEDONIANS, The Christian church, in its infan- NESTORIANS, PREDESTINARIANS, PAcy, began to be infested and rent PAEI, ZUINGLIANS, ANABAPTISTS, asunder by schisms and heresies, and SCHWENCKFELD1ANS, SYNERGISTS, SOin process of time to be lacerated and CINIANS, ANTITRINITARIANS, QUAKR mangled, scarcely otherwise than as it ERS, MORAVIANS, besides many others; is read concerning the man who went and at length over these have prevaildown from Jerusalem to Jericho, and ed LUTHER, MELANCTHON and CAL. was surrounded by robbers, who, after VIN, whose dogmas reign at this day. they had stripped him and beaten him, The causes of so many divisions and left him half dead, Luke x. 30. Whence seditions in the church are principally it has come to pass, as it is read con- three; FIRST, That the Divine Trinity cerning that church in Daniel; At was not understood; SECOND, Tha. length upon the bird of abominations there was no just knowledge of the. shall be desolation, and even to con- Lord; THIRD, That the passion of thie summation and decision, it shall drop cross was taken for redemption itself upon the devastation, ix. 27. And ac- When these three things are unknown, cording to these words of the Lord; which yet are the very essentials of the Then shall the end come, when ye shall fajth from which the church is and is see the abomination of desolation fore- called a church, it cannot be other. told by the prophet Daniel, Matt. xxiv. wise than that all the things of the 14, 15. Its condition may be com- church should be diverted into the pared with a ship laden with merchan- wrong course, and at length into the dise of the greatest value, which, as opposite, and when there, should still soon as it had got out of the harbor, believe that it is in the true faith in was immediately tossed about by tem- God, and in the faith of all the truths pests, and presently, being wrecked in of God. It is similar with these, as the sea, sunk to the bottom, and then with those who cover their eyes with a its merchandise is partly corrupted by handkerchief, and thus in their own the water, and partly torn to pieces by fancy walk in a straight line, and yet, fishes. That the Christian church, step after step, they deviate from it, from its infancy, was so vexed and torn, and at length turn into the opposite is evident from ecclesiastical history; direction, where there is a cavern, into e. g., in the very time of the apostles, which they fall. But the man of the by SIMON, who was by birth a Samari- church cannot be led back from his tan, and by trade a sorcerer, of whom wandering, into the way of truth, ex in the Acts of the Apostles, viii. 9, cept by knowing what is true faith, and following verses; and also by Hy- what is spurious faith, and what is MENEUS and PHILETUS, who are men- hypocritical faith; wherefore it shall tioned by Paul in the epistle to Timo- be demonstrated, (1.) That there is only thy; as also by NICOLAUS, from whom one true faith, and that it is in the the Nicolaitans were so called, who Lord God the Savior Jesus Christ, and are mentioned in Rev. ii. 6, and Acts that it is with those who bdlieve Him vi. 5; besides by CERINTHUS. After to be the Son of God, the God of heaven the times of the apostles, many others and earth, and one with the Father 270 Concerning FFaith. (2.) That spurious faith is every faith is the only one, is in the Lord God which recedes from the true, which is the Savior Jesus Christ, was fully the only one, andl that it is with those shown above, n. 337, 338, 339. But who climb up some other way, and re- the reason why the true faith is Nwith gard the Lord not as God, but only as those who believe the Lord to be the a ilian. (3.) That hypocritical fiith Son of God, is, because they also beis no faith. lieve that He is God; and faith is not 379. (1.) That there is only one faith unless it be in God. That this true faith, and that it is in the Lord article of faith is the primary thing of God the Savior Jesus Christ, and that all the truths which enter into faith it is with those who believe Him to be and form it, is evident from the words the Son of God, the God of heaven of the Lord to Peter, when he said, and Earth, and one with the Father. THOU ART THE CHRIST, THE SON OF That there is only one true faith, is, THE LIVING GOD; Blessed art thou, because faith is truth, and truth can- Simon. I say unto thee, upon this rock not be broken and bisected so that a I will build my church, and the gates part of it may look to the left hand, of hell shall not prevail against it, and a part to the right, and remain its Matt. xvi. 16, 17. By rock, here, as truth. Faith, in a general sense, con- elsewhere in the Word, is meant the sists of innumerable truths, for it is Lord as to Divine Truth, and also the complex of them; but those innu- divine truth from the Lord. That this merable truths make, as it were, one truth -is the primary thing, and like a body, and in that body are the truths diadem upon the head, and like a which make its members; some make sceptre in the hand of the body of the members which depend on the Christ, is evident from the words of breast, as the arms and hands; some, the Lord, That upon that rock He those which depend on the loins, as would build his church, and that the,he feet and the soles of the feet; but gates of hell should not prevail against interior truths make the head, and the it. That this article of faith is such, truths proximately proceeding thence is evident, also, from these words in make the sensories, which are in the John: W/hosocvcr confesseth that Jesus face. The reason why interior truths is tlhe Son of God, God abidcth in him, rmake the head, is, because, when in- and he in God, 1 John iv. 15. Besides terior is named, superior also is under- this characteristic of their being in the stood; for in the spiritual world, all true faith, which is the only faith, iiiterior things are also superior; it is there is also another, That they believe A) with the three heavens there. The the Lord to be the God of heaven and soul and life of this body and of all its earth. This follows from the former, members, is the Lord God the Savior; That He is the Son of God; and from thence it is, that the church is called these declarations, That in Him is all by Paul the body of Christ, and that the fulness of the Godhead, Colos. ii. the men of the church, according to 9. That lie is the God of heaven and the states of charity and faith with earth, Matt. xxviii. 18. That all things them, make its members. That there of the Father are His, John iii. 35; is only one true faith, Paul also teaches xvi. 15. The third sign, that those thus; There is one body and one spirit, who believe in the Lord are interiorly one Lord, ONE FAITH, one baptism, one in faith in Him, thus in the true faith, God. He gave the work of the minis- which is the only one, is, that they try for the edification of TIHE BODY OF believe, T/hat the Lord is one with the CHRIST, untilwe all come into THE UNITY Father. That He is one with the Fa. OF THE FAITH, and the knowledge of the ther, and that He is the Father himself Son of God, and into a lfe perfected in the Human, was fully shown in the according to the measure qf the age of chapter concerning the Lord and Rethe fuiness of Christ, Ephes. iv. 4, 5, demption, and is very evident from the 6, 12, 13. That the true faith, which words of the Lord himself; That the Concerning Faith. 271 Fiather alnd tli are one, John x. 30. is like the morning star, to all who enThat the I'tther is in Him, and He in ter into His church. the'ather, x. 38; xiv. 10, 11. That 380. (2.) That spurious Fazth as He said to the disciples, That hence- every Faith which recedes fjiom Bn5i forth they have seen and known the true, which is the only one, and that it Fl'ather; and that he looked at Philip is with those who climb lup sonme other and said, That now he seeth and know- way, and regard the Lord not cas God, ethi the F'ath.er, John xiv. 7, and fol- but only as a iMan. lowing verses. The reason why these That spurious faith is every falth three are characteristic testimonies which recedes from the true, which is that they are in faith in the Lord, thus the only one, is manifest of itself; for in the true faith, which is the only when one only is true, it follows that one, is, because all those who go to that which recedes is not true. All the Lord, are in faith in Him; for true the good and truth of the church are faith is internal, and at the same time propagated from the marriage of the:xternal. Those with whom those Lord and the church; thus all that is three precious characteristics of faith essentially charity and essentially faith, are, are in the internals of that faith, is from that marriage; but whatever of as well as in its externals; thus it is those two is not from that, is not firom0 not only a treasure in their heart, but a legitimate, but from an illegitimate also a jewel in their mouth. But it is bed; thus either from a polygaimical otherwise with those who do not ac- bed or marriage, or from adultery. knowledge Him the God of heaven and Every faith which acknowledges the earth, and not one with the Father; Lord, and adopts the falses of heresies, these interiorly look also to other Gods, is from a polygamical marriage; and who have like power, but that it is to the faith is from adultery, which acbe exercised by the Son, either as a knowledges three Lords of one church, Vicar, or as one who, on account of for it is either like a female who is a redemption, deserved to reign over harlot, or like a woman who is marthose whom He redeemed. But these ried to one man and passes nights with break the true faith to pieces, by a di- two others, and when she lies with vision of the unity of God, and when them, she calls each of them her husit is broken to pieces, it is no longer band. Thence it is, that such faith is faith, but only the spectre of faith, called spurious. These the Lord, in which, being seen naturally, appears many places, calls adulterers; and also I ke a certain image of it, but being He means these by thieves and rob-.een spiritually, it becomes a chimera. bers in John; Verily I say unto you, Who can deny but that true faith is in he that goeth not in through the door one God, who is the God of heaven into the sheep-fold, but climbeth up some and earth; consequently, in God the other way, is a thief and a robber. I Father in the human form, thus in the am the Door; if any one enter through Lord? These three characters, evi- Me, he shall be saved, x. 1, 9. To endences and marlrs, that faith in the ter into the sheep-fold is to enter into Lord is faith itself, are like touch- the church, and also into heaven; that stones, by which gold and silver are it is also into heaven, is, because they known. They are, also, like stones make one, and nothing else makes and hands in the highways, which show heaven but the church there; wherethe way to the temple, where the one fore, as the Lord is the Bridegroom and the true God is worshipped. And and Husband of the church, so also He they are like lamps upon rocks in the is the Bridegroom and Husband o0 sea, from which those who sail in the heaven. It may be discovered and nighlit know where they are, and by known, whether faith be a legitimate what wind to direct the ships. The offspring, or whether it be a spurious first character of faith, which is, that offspring, from the three marks of it, the Lord is the Son of the living God, mentioned above, which are,'I he ac 272 Concerning Faith. knowledgment of the Lord as the The reason is, because no satan can Son of God; The acknowledgment of bear to hear any truth from the Word, Him as the God of heaven and earth; nor Jesus named; and, if they do hear and The acknowledgment, that He is these things, they become like furies one with the Father. As far, therefore, and run hither and thither, and blasas any faith recedes from these its es- pheme. And then, if light from heaven sentials, so far it is spurious. A spu- flows in, they cast themselves headlong rious and at the same time an adul- into caverns and into their thick dark-,erous faith is with those who regard ness, in which they have such light as;.he Lord not as God, but only as a owls have in the dark, and such as cats man. That it is so, is very manifest have in cellars, when they are hunting from the two abominable heresies, the after mice. All become such after ARIAN and SOCINIAN, which were death, who in heart and faith deny anathematized in the Christian church, the divinity of the Lord, and the holiand excommunicated from it; and ness of the Word; their internal man that, because they deny the divinity of is such, howsoever the external may the Lord, and climb up some other act the hypocrite, and pretend to be a way. But I fear that those abomina- Christian. That it is so, I know, betions lie concealed in the general spirit cause I have seen and heard. All of the men of the church at this day. who honor the Lord, as a Redeemer This is wonderful, that the more any and Savior, only with the mouth and one thinks himself superior to others lips, but in heart and spirit look upon in learning and judgment, the more Him as a mere man, while they spea r readily he embraces and appropriates and teach those things, their cheekl is to himself ideas concerning the Lord, like a bladder of honey, but their heart that He is a man, and not God; and is like a bladder of gali; tneir words that, because He is a man, He cannot are like cakes of sugar, but their be God; and he who appropriates to thoughts are like emulsons of poison; himself those ideas, introduces himself and they are like cakes in the hollow into the company of Arians and So- of which are serpents If' they are cinians, who in the spiritual world are priests, they are like pirates at sea, in hell. The reason why the general who hang out the flag of a kingdom of spirit of the men of the church at this peace, but when a ship approaches day is such, is, because there is with them as friends, they raise a piratical every man an associate spirit; for man flag, in the place of the former, and without that cannot think analytically, carry away the ship with its crew in.to rationally and spiritually; thus he captivity. They are also like serpents would not be a man, but a brute; and of the tree of knowledge of good and every man attaches to himself a spirit evil, which come up like angels of similar to the affection of his will, and light, holding in their hand apples thence the perception of his under- thence, painted with yellow colors, as standing. He who brings himself into if they were plucked from the tree of good affections, by truths from the life; and they reach them out and say, Word, and by a life according to them, God doth know, in the day that ye has joined to him an angel from heaven; eat of them, your eyes will be opened, but he who brings himself into evil af- and ye will be like God, knowing grood fections, by confirmations of falsities, and evil, Gen. iii. 5. And when they and by an evil life, has joined to him a have eaten, they follow the serpent into spirit from hell; and when the spirit is hell, and dwell with him; around that joined, man enters Illore and more into hell are the satans who have eaten ot a fraternity, as it were, with satans, the apples of Arius and Socinus. They and then confirms himself, more and are also meant by him who entered more, in falses against the truths in having not on a wedding garment, the Word, and in the Arian and So- who was cast into outer darkness, Matt. cinian abomination against the Lord. xxvi. 11, 12, 13. The wedding garment Concerntng Faith. 273 is faith in the Lord, as the Son of God, nothing spiritn.al, but only what is the God of *heaven and earth, and one merely natural, when he produces them with the Father. Those who honor in public, they are only inanimate exthe Lord only with the mouth and lips, pressions; that they sound as if ani. but in heart and spirit look upon Him mated, is from the delights of the love as a mere man, if they open their of self and the world, from which they thoughts and persuade others, are spir- are trumpeted forth according to his itual murderers, and the worst of them eloquence, and soothe the ears, Inuci spiritual cannibals; for man has life like the harmonies of music. A hypofromn love and faith towards the Lord; critical preacher, after the sermon, and if this essential of faith and love, when he returns home, laughs at all the that the Lord is God-Man and Man- things which are concerning faith, and God, be removed, his life becomes which he had brought forth from the death; thus, therefore, the man is kill- Word before the congregation, and ed and devoured, as a lamb by a wolf. perhaps says with himself, " I have cast 381. (3.) That hypocritical Faith a net into the lake, and have caught is no Faith. turbots and shell-fish;" for as such, in Man becomes a hypocrite, whilst he his imagination, appear all who are in thinks much about himself, and prefers true faith. A hypocrite is like a carvhimself to others; for thus he deter- ed image having a double head, one mines and infuses the thoughts and within the other; the inner head cc affections of his mind into his body, heres with the trunk or body, and tl. and conjoins them with its senses; outer one, which is movable about tl. thence he becomes a natural, sensual inner, is painted in front with propeo and corporeal man, and then his mind colors like a human face, not unliki. cannot be withdrawn from the flesh, the wooden heads which are exposed with which it coheres, and elevated to to view at barbers' shops. lie is also God, and see any thing of God in the like a boat, which a sailor, by applicalight of heaven, that is, not any thing tion of the sail, can direct at pleasure,. spiritual; and because he is a carnal either with the wind or against the man, the spiritual things which enter, wind; his trimming in favor of every which is done through the hearing into one who indulges the delights of the the understanding, appear to him no flesh and its senses is such a managing otherwise than spectres, or motes in of the sail. Ministers who are hypothe air, yea, like flies about the head crites, are perfect comedians, buffoons of a horse running and sweating; and stage-players, who can represent wherefore in heart he ridicules them; the persons of kings, dukes, primates for it is known, that the natural man and bishops; and presently, when they regards the things of the spirit, or spir- put off their theatrical garments, go, itual things, as foolishness. A hypo- into brothels and cohabit with harlots. crite, among natural men, is to the They are also like doors hanging on: lowest degree natural, for he is sen- round hinges, which can be turned both, s3ual; for his mind is closely connect- ways; such is their mind, for it can be ed with the senses of his body, and opened towards hell and towards heavthence he does not love to think any en, and when it is opened towards the thing else than what his senses sug- one, it is shut towards the other; for, gest; and the senses, because they are what is wonderful, when they are minin nature, compel the mind to think istering holy things, and teaching from concerning every thing from nature, the Word, they know no other than thus also concerning all the things of that they believe those things, for the: faith. If that hypocrite becomes a door towards hell is then shut; but: preacher, he retains in his memory presently,when they return home, they such things as are said concerning do not believe any thing, for thenl the' faith. ill the age of childhood and youth; door towards heaven is shut. With blut because there is inwardly in them consummate hypocrites there is intes35 274 t7oncernnzg Faith. tine enmity against truly spiritual men, these two problems: (1.) That the evil for it is such as that of satans against have no faith, because evil is of hell, the angels of heaven. That it is so is and faith is of heaven. (2.) That all not sensibly perceived by them whilst those in (Christendomn have no faith w.7o they live in the world, but it manifests reprobate the Lord and the Word, itself after death, when their external, although they live morally, and speak, by which they counterfeited the spir- teach and write rationally, even concernitual man, is talken away; since it is ing faith. But of these one by one. their internal man which is such a 3S3. (1.) That the Evil have no satan. But I will tell how spiritual Faith, because Evil is of Hell, and hypocrites, who are those who go in tFaith is of Heaven. sheep's clothing, and inwardly are ray- That evil is of hell, is, because all ening wolves, Matt. vii. 15, appear to evil is thence; that faith is of heaven, the angels of heaven; they appear like is, because all the truth which is of soothsayers, walkingr on the palms of faith is from heaven. Man, whilst he their hands and praying, who with the lives in the world, is held and walks in mouth from the heart cry to demons the middle between heaven and hell, and kiss them; but strike their shoes and is there in spiritual equilibrium, tocether in the air, and thus sound to which is his free agency; hell is under God; but wvhen they stand upon their his feet, and heaven is over his head; feet, they appear as to the eyes like and whatever ascends from hell is evil leopards, as to the gait like wolves, as and false, but whatever descends fiom to the mouth like a fox, as to the teeth heaven is good and true. Man, since like crocodiles, and as to faith like he is in the middle between those two vultures. opposites, and at the same time in 3S2. X. TIIAT THERE IS NO FAITH spiritual equilibrium, can choose, adopt wvrTT THF, EVIL. and appropriate to himself one or the All those are evil who deny the cre- other, freely; if the evil and false, he ttion of the world by God, and thus conjoins himself with hell, but if the iod; for they are atheistical natural- good and true, he conjoins himself ists. rhe reason why all those are with heaven. Hence it is manifest, evil, is, because all good, Which is not not only that evil is of hell, and faith only naturally but also spilituaiiy good, of heaven, but also that those two cani from God; wherefore, those wnho hot be together in one subject or man; d,.ny God are not willing, and there- tot if they were together, man would'frre are not able, to receive any gooa be distracted, as if he were bound Itom any other source than from their around vwith two ropes, and drawn by proprium, and the proprium of man is one upwards, and by the other down. the lust of his flesh; and whatever wards, aud thus he would become, as proceeds from this is spiritually evil, it were, oanrling in the air. And it however naturally good it appears. would be as if he should fly, like a Tl'hese are theoretically evil; but those blackbird, now upwards, and now are practically evil who despise the di- downwards; and when upwards, should vine commandments, which are sum- worship God, and when downwards, marily expressed in the decalogue, and should worship the devil; that this is live like lawless people. These also profane, every one sees. That lno one in heart deny God, although many of can serve two masters, but nmust hate them confess God with the mouth, be- one and love the other, the Lord teaches cause God and his commandments in Matthew vi. 24. That where evil make one; wherefore the ten com- is there is no faith, may be illustrated mandments of the decalogue were call- by various comparisons, as by these ed JEHOVAH THERE, Num. x. 35, 36; Evil is like fire (infernal fire is nothing Psalm cxxxii. 7, 8. But that it mav else than the love of evil), and conI be more manifest that the evil have no sumes faith like stubble, and reduces faith, a conclusion will be made from it and all that belongs to it to ashes Concerning Fatth. 27 Evil dwells in darkness, and faith in and merely natural morality and ralight; and evil extinguishes faith by tionality are in themselves dead; wherefalses, as darkness extinguishes the fore they, like the dead, have no faitlh light. Evil is black, like ink, and faith A man who is merely natural and dead, is white, like snow, and clear, like as to faith, can indeed speak and teach water; and evil blackens faith, as ink concerning faith, concerning charity, does snow and water. Moreover, evil and concerning God, but not from faith, and the truth of faith cannot be con- fiom charity, and from God. That joined otherwise than as a stinking those alone have faith who believe in with an aromatic substance, as urine the Lord, and that others have not with delicious wine; and they cannot faith, is evident from these passages; be together any more than a putrid He that believeth in the Son, is not carcass with a living man in one bed; judged, but he that believeth not the and they cannot dwell together any Son, is now judged, because he hath not more than a wolf in a sheep-fold, and believed in the name of the only-begotten a hawk in a dove-cote, and a fox in Son of God, John iii. 18. He that a hen-coop. believcth in the Son, hath eternal life, 384. (2.) That all those in Chris- but he that believeth not the Son, shall tendom have no Faith,who reprobate the not see life, but the anger of God abidLord and the Word, although they live eth on him, iii. 36. Jesus said, When morally, and speak, teach and write the ASpirit of truth is come, it will rerationally, even concerning Faith. prove the world of sin, because they beThis follows as a conclusion from all lieve not in Me, xvi. 8, 9; and to the that precedes; for it has been shown, Jews, Unless ye believe that I am, ye that the faith which is the true and shall die in your sins, viii. 24. Whereonly one, is in the Lord and from the fore David says, I will announce conLord, and that a faith which is not in cerning the statute; Jehovah said, Thou Him and from Him, is not spiritual art my Son; this day I have begotten faith but natural; and merely natural Thee. Kiss the Son, lest he be angry, faith has not in it the essence of faith. and ye perish in the way. Blessed are Moreover, faith is from the Word; it all' who confide in Him, Psalm ii. 7, is not from any other source, because 12. That in the consummation of the the Word is from the Lord, and thence age, which is the last time of the the Lord himself is in the Word; where- church, there would be no faith, beFore He says, that He is the Word, cause none in the Lord as the Son of John i. 1, 2. Thence it follows, that God, the God of heaven and earth, and those who reprobate the Word also one with the Father, the Lord foretold reprobate #ht Lord, for they cohere as in the Evangelists, saying, That there one; and also that those who reprobate would be the abomination of desolation the one or the other, likewise reprobate ad affliction, such as hath not been, the church, because the church is from and will not be. And that the sun will the Lord through the Word; and fur- be darkened, and the moon will not give ther, that those who reprobate the her light, and the stars will fall from church are out of heaven, for the church heaven, Matt. xxiv. 15, 21, 29. And introduces into heaven, and those who in the Revelation, That ASatan, being are out of heaven are among the dam- loosed firomi his prison, will go forth to ned, and these have no faith. The rea- seduce the nations, which are in the son why those who reprobate the Lord four corners of the earth,. whose nltmand the Word have no faith, although ber is as the sand of the sea, xx. S. they live morally, and speak, teach and And because the Lord foresaw this, write rationally, even concerning faith, He also said, NEVERTHELESS, WHEN is, because their moral life is not spir THE SON OF MAN COMETH, WILL HE itual, but natural, and also their ration- FIND FAITH UPON TITE EARTH, Luke al mind is not spiritual, but natural; xviii. 8 276 Concerning Fiolth. 3S5. To the above will be adjoined sanctifiers of men by faith alone, and these RELATIONSi FIRST. Once, a also, dealers in mysteries. We said certain angel said to me, "You wish these same things to them, and also to see clearly what FAITH and CHARITY demonstrated them, so that they might are; thus, what faith separate from see that it is so; and when we asked charity is, and what faith conjoined to whether it was not so, they turned charity is; and I will demonstrate themselves away, and said, "VWe did them to the eye." I replied, " Do so." not hear." But we cried to them, sayAnd he said, "Instead of faith and ing, "Hear now, then." But then they charity, think of light and heat and put both hands before their ears and you will see clearly. Faith in its es- exclaimed, " We do not wish to hear." sence is the truth which is of wisdom, After hearing these things, I spoke and charity in its essence is the affec- with the angel concerning solitary faith, tion of love; and the truth of wisdom and said, that by lively experience it in heaven is light, and the affection of was given me to knoxx, that that faith love in heaven is heat. The light and is like the light of winter; and I told heat in which the angels are, are in him, that, for several years, spirits of their essence nothing else. Thence various kinds of faith had passed by you can see clearly what faith separate me, and that as often as those who from charity is, and what faith con- separated faith from charity came joined to charity is. Faith separate near, such a cold seized my feet, and fiom charity is like the light in winter, afterwards my loins, and at last my and faith conjoined to charity is like breast, that I scarcely knew but th'j'he light in spring. The light of win- all the vital principle of my body wvs ter, which is light separate from heat, about to be extinguished, which abols because it is conjoined to cold, strips would have happened, unless the Loid the trees entirely naked, even of leaves, had driven away those spirits and liber. kills the grass, hardens the earth, and ated me. This seemed to me wonder. congeals the water; but the light of ful, that those spirits did not feel an) spring, which is light conjoined to heat, cold in themselves; this they con. causes the trees to vegetate, first into fessed; wherefore I compared them leaves, then into blossoms, and at last with fishes under the ice, which also into fruits; it opens and softens the do not feel any cold, since their life, and earth, that it may produce grass, herbs, thence their nature, is in itself cold. I flowers and shrubs; and also it melts perceived, then, that that cold emanated the ice, that waters may flow from the from the fatuous light of their faith, ill fountains. Just so it is with faith and like manner as is done from marshy charity. Faith separate from charity and sulphureous places at times in the, mortifies or deadens all things, and middle of winter, after the sun has set. faith conjoined to charity vivifies or such fatuous and cold light travellers enlivens all things. This vivification often see. They may be compared to and that mortification may be seen mountains of niere ice, torn from their to the life in our spiritual world, be- places in northern climates, which are cause here faith is light, and charity wafted in the ocean here and there, conheat; for where faith is conjoined to cerning which I have heard it related, charity, there are paradisiaeal gardens, that, on their approach, all who are flower-beds and grass-plots, in their on board begin to shiver from the cold. beauty according to conjunction; but Wherefore, companies -of those who where faith separate from charity is, are in faith separate from charity, may there is not even a blade of grass, and be likened to those mountains, and, if where there is any thing green, it is you please, may also be called so. It from briers and brambles." There were is known, from the Word, that faith then not far off some of the clergy, without charity is dead; but I will tell whom the ai;gel called justifiers and wnence the death of it is' its death is Concerning Faith. 277 from cold, from which that faith ex- life of angels and men, thus the esse pires, like a bird in a severe frost, of their life; and that the deiivalions which first dies as to seeing, then at of love are called affections, and that the same time as to flying, and at last by these are produced perceptions, as to breathing; and then it falls down and thus thoughts; whence it flows, headlong from the branch into the that wisdom in its origin is love; consnow, and is there buried. sequently, that thought in its origin is 386. SECOND RErLATION. One morn- the affection of that love; and that it ing, being awaked from sleep, I saw may be seen from the derivations two angels descending from heaven, viewed in their order, that thought is one from the south of heaven, and the nothing else than the form of affection; other from the east of heaven, both in and that this is not known, because chariots, to which were attached white thoughts are in light, but affections in horses. The chariot in which the heat; and that, therefore, one reflects angel from the south of heaven was upon thoughts, but not upon affections. carried, shone as from silver, and the That thought is nothing else than the chariot in which the angel from the form of the affection of some love, ilay east of heaven was carried, shone as also be illustrated by speech, in that from gold, and the reins which they this is nothing else than the form of held in their hands, glittered as from sound; it is also similar, because sound the flamy light of the morning. Thus corresponds to affection, and speech to those two angels seemed to me, at a thought; wherefore affection sounds, distance; but when they came near, and thought speaks. This also may they did not appear in a chariot, but in be made perspicuoun, when it is said, their angelic form, which is human. Take away sound firom speech, and is He who came from the east of heaven, any thing of speech given? In like was dressed in garments of shining manner, take away affection from purple, and he who came from the south thought, and is any thing of tlhouTlht of heaven, in garments of violet blue. given? Thence, now, it is manifest, When they were under the heavens, in thatlove is the all of wisdom; hence, the lower regions, they ran one to the that the essence of the heavens is love, other, as if they were striving to see and that their existence is wisdom; or, M hich would be first, and mutually what is the same, that the heavens are e nbraced and kissed each other. I fronm the divine love, and that they I eard that those two angels, while they exist from the divine love by the divine I ved in the world, were joined together wisdom. Wherefore, as was said bein an interior friendship; but now, one fore, one is of the other." There was was in the eastern heaven, and the with me a novitiate spirit, who, hearing other in the southern heaven: in the this, asked, whether it is similar with eastern heaven are those who are in charity and faith, because charity is of love from the Lord, but in the southern affection, and faith is of thought. And heaven are those who are in wisdom the angel replied, " It is altogether from the Lord. When they had con- similar; faith is no other than the form versed together for some time concern- of charity, just as speech is the form ing the magnificent things in their of sound; faith also is formed by heavens, this came into their discourse, charity, as speech is formed by sound. "Whether heaven in its essence be We in heaven know also the mode love, or whether it be wisdom." They of formation, but there is not leisure to agreed immediately that one is of the explain it here." He added, "By faith other; but the question, which was the I understand spiritual faith, in which original, they discussed. The angel alone there is life and spirit from the who was from the heaven of wisdom, Lord by charity; for this is spiritual, asked the other, " What is love?" And and by it faith becomes so. Wherehe replied, " That love originating from fore faith without charity is merely the Lord, as a sun, is the heat of the natural faith, and this faith is dead; it 278 Concernzng Faith. also conjoins itself with merely natural sees that TEMPLE OF rWISDOM, fol affection, which is no other than con- interior light in the mind of man en. cupiscence. The angels spoke con- ables him to see it, but not his exterior cerning these things spiritually; and light without that. Now, because I spiritual speech embraces thousands of have often thought that, and from scithings which natural speech cannot ence, and then from perception, and express; and, what is wonderful, which at last from interior light, have accannot even fall into the ideas of nat- knowledged that man has so little wvisural thought." After the angels had dom, lo, it was given me to see that conversed on this and that, they de- temple. It was, as to form, admirable; parted; and wlhen they returned each it was very elevated above the ground, to his own he ven, there appeared stars quadrangular, the walls were of crystal, around their heads; and when they the roof of transparent jasper, elegantly were removed to a distance from me, arched; the foundation of various pretiey seemed again in chariots, as before. cious stones; the steps by which they 3S7. TIiRDI RELATION. After those ascended into it were of polished alatwo angels were out of my sight, I saw baster; at the sides of the steps there at the right side a garden, where were appeared, as it were, lions with whelps. olives, fig-trees, laurels, and palms, And then I asked whether I might placed in order according to corre- enter, and it was said that I might; spondences. I looked thither, and saw wherefore I ascended, and when I angels and spirits walking and talking entered I saw, as it were, cherubs together among the trees. And then flying under the roof, but presently one. of the angelic spirits looked at me, vanishing. The floor upon which we (those are called angelic spirits, who walked was of cedar, and the whole are in the world of spirits preparing for temple, fiom the transparence of the heaven); he came from that garden roof and walls, was built to a form of to me, and said, "Will you come with light. The angelic spirit entered with me into our paradise, and you shall me, and I related to him what I had hear and see wonderful things?" And heard from the two angels concerning I went with him. And then he said LOVE and wisDoM, and concerning to me, "These, whom you see (for charity and faith; and then he said, there were many), are all in the love of " Did they not speak also concerning truth, and thence in the light of wis- a third?" And I said, " What third'?" dorn. There is also a palace here, He replied, "It is THE GOOD OF USE. which we call THE TEMPLE OF WIS- Love and wisdom, without the good of DOM; but no one can see it, who be- use, are not an) thing; they are only lieves himself to be very wise, still less ideal entities, nor do they become real. can he who believes himself to be wise before they are in use; for love, wisdom enough, and, least of all, he who be- and use are three things which cannot lieves himself to be wise from himself; be separated; if they are separated, the reason is, because those are not in neither is any thing. Love is not any the reception of the light of heaven, thing without wisdom, but in wisdom from the love of genuine wisdom. it is formed to something; this someGenuine wisdom is, that a man sees, thing, to which it is formed, is use; from the light of heaven, that what he wherefore, when love by wisdom is in knows, understands and comprehends use, then it really is, because it actually (sapit), is as little, compared with what exists. They are just like end, cause he does not know, understand and and effect; the end is not any thiug comprehend, as a drop of water is to unless by the cause it be in the effect; the ocean; consequently, scarcely any if one be loosed from those three, th', thing. Every one who is in this para- whole is loosed, and becomes as noth. disiacal garden, and, from perception ing. It is similar with charity, faith and sight in himself, acknowledges that and works. Charity without faith is he has respectively so little wisdom, not any thing, neither is faith without Concerning Faith. 279 charity, nor charity and faith without see the delights of thle dragons; and I works: but in works they are some- saw an amphlitheatre built in the lirm thing, and such a something as the of a circus, with rowvs of benches round use of the works is. It is similar with about, raised one above another, upon affection, thought, and operation, and which the spectators sat. Those wha it is similar with will, understanding, sat upon the lowest benches, appeared and action; for the will without the to me at a distance like satyrs and understanding is like the eye without priapuses, some with a covering ovei sight; and both without action are like a the parts which should be concealed, mind without a body; that it is so, may and some naked without that. On the be clearly seen in this temple, because benches above them sat whoremongers the light in which we are here is a and harlots; such they appeared to me light enlightening the interiors of the from their gestures. And then the mind. Geometry also teaches that dragon said to me, "Now you will see there is nothing complete and perfect, our sport." And I saw let into the unless it be a trine; for a line is not area of the circus, as it were, bullorks, any thing, unless it become an area, rams, sheep, kids and lambs; and after nor is an area any thing, unless it be- those were let in, the gate was opened, come a body; wherefore one must be and there rushed in, as it were, young drawn into another, that they may lions, panthers, tigers and wolves, anl exist, and they coexist in the third. with fury they attacked the flock, toyi As it is in this, it is also in all created them in pieces and killed them. Bi t things, each of which is terminated in the satyrs, after that bloody siaughter, a third. Thence now it is, that in the scattered sand upon the place whe e Word the number three signifies what the slaughter was made. Then said is complete and perfect. Since it is so, the dragon to me, "These are our I could not but wonder that some pro- sports, which delight our minds." And fess faith alone, some charity alone, I replied, "Begone, demon; after some and some works alone, when yet one time you will see this amphitheatre without another, or any two together, converted into a lake of fire and sul. without the third, is not any thing." phur." At these words, he laughed But then I asked, "Cannot a man and went away. And afterwards I have charity and faith, and still not thought with myself, why such things works? Cannot a man be in affection are permitted by the Lord; and I reand thought concerning something, and ceived an answer in my heart, that yet not in the operation of it?" And they are permitted as long as they are the angel answered me, " He can only in the world of spirits, but when theii ideally, but not really; he will still be time in that world has passed, sucl in the endeavor or will to operate, and theatrical scenes are turned into inferxmi!l or endeavor is in itself an act, be- nal horrors. All those things which cause it is a continual striving to act, were seen were induced by the dragon which becomes, by determination, an by fantasies; wherefore there were act in externals: wherefore, endeavor no bullocks, rams, sheep, kids and and w'11, as an internal act, is accepted lambs, but they made the genuine by every wise man, because it is ac- goods and truths of the church, which cepted by God, altogether as an exter- they hated, appear so. The lions, nal act, provided it do not fail when panthers, tigers and wolves were apopportunity is given." pearances of the lusts with those who:3SS. FOURTH REIATION. I spoke seemed like satyrs and priapuses.,vith some who, in the Revelation, are Those without a covering about lsne meant by the dragon; and one of them parts which should be concealed were said, "Corne with me, and I will show those who believed that evils do not you the delights of our eyes and hearts." appear in the sight of God; and those And lie led me through a dark woods with a covering were those who be. to the top of a hill from which I could lieved that they do appear, but do not 280 Concerning Faith. condemn, provided they are in faith. that faith is the primary one, and char The whoremongers and harlots were ity is thence. Of what consequence is falsifiers of the truths of the Word; it, if one or the other be called the for whoredom signifies falsification of primary, when both are believed?" the truth. In the spiritual world, all The wise man of the city replied, " Let things appear at a distance, according us not talk on this subject alone, but to correspondences; which, when they in the presence of several, who may be appear in forms, are called representa- witnesses and judges; or else no detions of spiritual things in objects simi- cision is made." And presently they lar to natural. were sent for, to whom the dragonist Afterwards, I saw them going out of spoke the same things as before. And the woods, the dragon in the midst of then the wise man of the city replied, the satyrs and priapuses, and the wait- "You said, that it is the same thing ers and drudges, who were whore- whether charity or faith be taken as mongers and harlots, behind them. the primary thing of the church, proTheir number was increased on the vided they both make the church and way, and then I heard what they spoke its religion; and yets the difference beone to another. They said, that they tween them is like that between prior saw in a meadow a flock of sheep with and posterior, between cause and effect, lambs, and that this was a sign that between the principal and the instruone of the Jerusalem cities, where mental, and between the essential an6 charity is the primary thing, was near. the formal; I say such things, because And they said, " Let us go and take I perceive that you are expert in the that city, and cast out the inhabitants, art of metaphysics, which art we call and plunder their goods." They came muttering, and some call it incantation. to it, but there was a wall around it, But let us leave those terms; the differand guardian angels upon the wall. ence is as between that which is above. And then they said, "Let us take it by and that which is below; yea, if you stratagem; let us send some one skilled will believe it, the difference is as b,, ill muttering, who can make black tween the minds of those who dwell in white, and white black, and disguise the higher regions, and the minds of the reality of every object. And there those who dwell in the lower regions, was found one skilled in the art of in this world; for that which is primetaphysics, who could turn the ideas mary makes the head and the breast, of things into ideas of terms, and con- and that which is thence makes the feet ceal the things themselves under for- and the soles of the feet. But let us mulas, and thus fly away like a hawk agree, in the first place, what charity with the prey under his wings. He is, and what faith is; that charity is was instructed how he should speak the affection of the love of duing goodl with the inhabitants of the city, " That to the neighbor for the sake of God, they were consociates with them in re- salvation and eternal life, and that faith ligion, and should be admitted." So, is thought from trust concerning God, coming to the gate, he knocked; and salvation and eternal life. Bu- the when it was opened, he said that he emissary said, "I grant that this is wished to speak with the wisest man faith, and also I grant that charity is of that city; and he entered, and was that affection for the sake of God, beled to a certain one, and then he spoke cause for the sake of his command, to him, saying, "My brethren are out but not for the sake of salvation and of the city, and they request that they eternal life." After this agreement may be received. They are consociates and disagreement, the wise man of the with you in religion. You and we city said, "Is not affection or dilection make faith and charity the two essen- the primary, and thought thence?" But tials of religion; the only difference is, the emissary of the dragon said, "I that you say that charity is the primary deny this." But he received for answer, onte and faith is thence; and we say "You cannot deny it Does not man Concerning Faith. 281 thlnit from some dilection? Take away doing good to the neighbor for the sake dilection, can he think any thing? It of salvation and etcrnal life, they all is just as if you should take away exclaimed, "This is a lie!" and the sound from speech. If you should take dragon himself, "Oh, horrible! arc away sound, could you speak any thing? not all the works which are works of Sound also is of some affection of love, charity for the sake of salvation, meriand speech is of thought, for love torious?" Then they said to each othsounds and thought speaks. It is also er, "Let us call together still more o0 like flame and light; if you take away our companions, and let us besiege flame, does not the light perish? It is this city, and cast out those charities." similar with charity, because this is of But when they attempted to do this, love, and with faith, because this is of behold, there appeared, as it were, fire thought. Can you not thus conceive from heaven, which consumed them; that the primary is all in the cecondary, but the fire from heaven was the ap. just like flame and light? Whence it pearance of anger and hatred against is manifest, that if you do not make those who were in the city, since they that primary which is the primary, you cast down faith from the first place to are not in the other; wherefore, if you the second, yea, to the lowest under put faith, which is in the second place, charity, because they said that it was in the first, you would not appear other- not faith. The reason why they apwise in heaven than like an inverted peared to be consumed, as by fire, was man, whose feet stand upwards and because hell was opened under their his head downwards; or like a sooth- feet, and they were swallowed up. sayer, who, with his body inverted, Things similar to these happened in walks upon the palms of his hands. many places on the day of the last Since you appear so in heaven, what judgment, which also is meant by this then are your good works, which are in the Revelation; The dragcon will go charity in act, but such as that sooth- forth to seduce the nations which are sayer would do with his feet, because in the four corners of the earth, that he cannot with his hands? Thence it he may gather them togoether for war; i:s that your charity is natural and not and they uwent uip on the surface of the spiritual, because it is inverted." The earth, and encompassed the catmp of the emissary understood this, for every saints and the beloved city; but fire devil can understand what is true when came down from God out of heaven lie hears it, but he cannot retain it, and consumed them, xx. 8, 9. because the affection of evil, which in 389. FIFTH RELATION. Once a paitself is the lust of the flesh, when it per was seen sent down from heaven returns, casts out the thought of truth. to a society in the world of spirits, A.nd afterwards the wise man of the where were two prelates of the church, city showed at large what faith is, with canons and presbyters under them. when it is received as the primary In that paper there was an exhortation thing; that it is merely natural, and that they should acknowledge the Lord that it is persuasion without any spir- Jesus Christ as the God of heaven and itual life; consequently, that it is not earth, as He himself taught, Matt. faith. And " I can almost say that in xxviii. 18; and that they should recede your faith there is no more spirituality from the doctrine concerning faith justithan in thought concerning the mogul's fying without the works of the law, kingdom, concerning the diamond because it is erroneous. That paper mines there, and concerning the treas- was read and copied by many, and ure and palace of that emperor." On concerning those things which were in hearing these words, the dragonist it, many thought and spoke from judgwent away angry, and related them to ment. But after they received it, his companions out of the city; and they said among themselves, "Let us when they heard "hat it was said that hear the prelates." And they were charity is the a,.'ecticn of the love of heard, but they spoke against it and 36 282 Concerning Faith. disapproved of it. The prelates of that the church, for they make the church, society were hard in heart, from the but they do not make it without man falses imbued in the former world; but within him.' Moreover, he said wherefore, after a short consultation'Can the church be, where three Gods among themselves, they sent the paper are worshipped? Can the church be, back to heaven, whence it came; where its whole doctrine is founded whereupon, after some murmuring, upon one single saying of Paul, falsely most of the laity receded fi-om their understood, and thence not upon the former opinion, and then the light of Word? Can the church be, Xwhilst the their judgment in spiritual things, Savior of the world, who is the very which before shone bright, was sud- God of the church, is not approached denly extinguished. After they were or addressed? Who can deny that readmonished again, but in vain, I saw ligion is to shun evil and do good? Is that society sinking down, but how it any religion, that faith alone saves, deep I did not see; so it was removed and not charity at the same time? Is from the sight of those who worship there religion where it is taught that only the Lord, and hold in aversion the charity proceeding fiom man is the doctrine of justification by faith nothing but moral and civil charity? alone. But after some days, I saw al- Who does not see that in that charity most a hundred ascending from the there is not any thing of religion? Is lower earth, to which that little society there in faith alone any thing of deed sunk down, who came to me, and one or work, when yet religion consists iJI of them spoke and said, "Hear a won- doing? Is there a nation in all the(' derful thing. When we had sunk world which excludes every thing sav. down, the place appeared to us like a ing from the goods of charity, which pond, but presently like dry land, and are good works, when yet all of reliafterwards like a little city, in which gion consists in good, and all of the many had each his own house. The church in doctrine, which teaches next day we consulted among ourselves truths, and by truths goods? What what should be done;. many said that glory we should have had, if we had it was best to go to those two prelates accepted those things which the paper of the church and reprove them mildly, sent down from heaven brought in its because they had sent the paper back bosom!' Then the prelates said, to heaven, from which it wvas sent' You speak too loftily. Is not faith down, and on account of that this had in act, which is faith fully justifying happened to us. They also chose some, and saving, the church'? And is not who went to the prelates (and he who faith in sltat, which is faith proceedspoke with me said that he was one of ing and perfecting, religion? Apprethem), and then one among us, who hend this, children.' But then our excelled in wisdom, spoke to the pre- wise companion said,'Hear, O falates thus:' We believed that we, thers; does not man conceive falith in above others, had the church among act as a log, according to your dogma? us and religion, because we heard it Can a log be vivified into a church? said that we were in the greatest light Is not faith in state, according to your of the gospel; but there was given to idea, a continuation and progression some of us illustration from heaven, of faith in act? And since, according and in the illustration a perception that to your dogma, every thing saving is at tiis day there is no longer any in faith, and not any thing in the good church in the Christian world, because of charity from man, where then is rethere is no religion.' The prelates ligion?' Then the prelates said,'You1 said,'What do you say? Is not the speak so, friend, because you do not church where the Word is, where know the mysteries of justification by Christ the Savior is known, and where faith alone; and he who does not know the sacraments are?' To this our them, does not know the way of salvaspeaker replied,'Those things are of tion internally: ypur way is extarnal Concerning Faith. 283 and plebeian. Go in that way, if you are mere subtleties and artifices, coll. will, but only know that all good is trived for the purpose of removing good from God, and nothing from man, and works, which are the goods of charity, that thus man can do nothing, in spir- in order to establish your faith alone; itual things, from himself. How, then, and because you do this, you regard can man do the good, which is spirit- man, as to that, and in general, as to ual good, from himself?' To this our all spiritual things, which are those of speaker, being very indignant, replied, the church and religion, as a log, or as'I know your mysteries of justification a lifeless image, and not as a man, better than you do, and I plainly tell created in the image of God, to whom you, that inwardly in your mysteries I was given, and continually is given, have seen nothing but spectres. Is the faculty of understanding and willnot religion to acknowledge God, and ing, of believing and loving, and of to hate and shun the devil? Is not God speaking and doing, altogether as friom good itself, and the devil evil itself? himself, especially in spiritual things, Who, in the whole world, that has any because man is man from them. If religion, does not know this? And is man, in spiritual things, did not think not doing good acknowledging and and operate as from himself, what then loving God, because this is of God and is the Word; what then is the church from God? And is not shunning and and religion, and what then is worship? hating the devil, not to do evil, because You know that to do good to the neiglhthis is of the devil and from the devil? bor from love is charity, but you do n',1 Does your faith in act, which you call know what charity is, when yet chari:y fully justifying and saving faith, or, is the soul and essence of faith; and what is the same, your act of justifica- because charity is both of those, what tion by faith alone, teach you to do any then is faith, removed firom charity, good, which is of God and from God? but dead? and dead faith is nothing And does it teach you to shun any but a spectre. I call it a spectre, since evil, which is of the devil and from the James calls faith, without good works, devil? No, not at all; because you not only dead, but also devilish.' maintain that there is nothing of salva- Then one of those prelates, when he tion in either. What is your faith in heard his faith called dead, devilish, state, which you call faith proceeding and a spectre, became so angry, that and perfecting, but the same with faith he pulled off the cap fronm his head, in act? How can this be perfected, and threw it upon the table, saying, since you exclude all good from man,' I will not take that up again until 1 as from himself, by saying, in your have punished the enemies of the faiith mysteries, How can man be saved of our church;' and he shook his head, by any good from himself, when salva- muttering and saying, "THAT JAMES! tion is a free gift? And what good THAT JAjMES!" On the front of the comes from man, but that which is cap there was a thin plate, on which meritorious? and yet all merit belongs was engraved, FAITH ALONE JUSTIF1Yto Christ. Wherefore, to do good for ING. And suddenly there appeared a the sake of salvation, would be to at- monster rising out of the earth, with ti;bute to one's self what belongs to seven heads, which had feet like a C(irist alone; thus also it would be to bear, a body like a leopard, and a wish to justify and save one's self. mouth like a lion, altogether sinmilar to Again, how can any one perform what the beast which is. described Rev. is good, when the Holy Spirit performs xiii. 1, 2, an image of which was made all, without any help of man? What and worshipped, verses 14, 15. This need, then, is there of any accessory spectre tools the' cap from the table, and good from man, since all the good from made it wide at the bottom, and put it man; in itself, is not good? besides on his seven heads; which being done, manly other tihings. Are not these the earth opened under his feet, and he your mysteries? But, in my eyes, they sunk down. On seeing this, the prelate t84 ConcerLntng Faith. exclaimed,'Viol ENCE! VIOLENCE!' conjoined with the operation of the Then we went away from them; and Holy Spirit? Does He not do a I withto, there "ere steps before our eyes, out the help of man? Are not those by wniich swe ascended and returned three things alone conducive to salvaabove the earth and into the sight of tion in the act of justification by faith, heaven, where we were before." These and do not those three continue alone things were related to me by that conducive to salvation in the state ot spirit, who, with a hundred others, had progression of it? Wherefore the acascended from the lower earth. cessory good fiom man can in no wise 390. SIXTH RELATION. In the north- be called the good of religion, which, ern region of the spiritual world, I as was said, contributes to salvation; heard, as it were, a roaring of waters; but, if any one does it for the sake of wherefore I went up thither, and when salvation, since the will of man is in it, I was near, the roaring ceased, and I and this cannot but regard it as merit, heard a noise as from an assembled it should rather be called the evil of multitude, and then there was seen a religion. There were two gentiles house full of holes, surrounded with a standing by the doorkeeper in the mound, from which that noise was porch; and they heard these things, heard. I went to it, and there was a and said one to the other, " These peodoorkeeper there, whom I asked who ple have not any religion. Who does were there. He said, "\That they were not see, that to do good to the neighbor the wise of the wise, who among them- for the sake of God, thus with God and selves conclude supernatural things." from God, is what is called religion?" (Ile spoke thus front his simple faith.) And the other said, " Their faith has And I said, " May I go in?" He said, infatuated them." And then they asked "You may, only you must not talk any, the doorkeeper, "nWho are those?" since I have leave to admit gentiles, The doorkeeper said, "They are wvise who stand with me at the door." Christians." And they replied, " You Wherefore I entel ed; and, behold, there prate, you lie; they are puppet-players, was a circus, and in the middle of it a they talk so." And I went away. It pulpit, and a company of wise men, so was from the divine auspices of the called, were canvassing the mysteries Lord that I went to that house, and of their faith; and then the question or that they then deliberated concerning pr'opositicn subjected to discussion was, those things, and that it happened as it "Whether the good which a man does is described. in THE STATE OF JUSTIFICATION by 391. SEVENTh RELATION. What a faith, or in its progression after THE desolation of truth and theological leanACT, be the good of religion or not." ness there are at this day in the ChrisThey said, unanimously, that, by the tian world, was made known to me good osf religion, is meant the good from conversing with many of the laity which contributes to salvation. The and with many of the clergy ir. th: discussion was vehement, but those spiritual world. With the latter theI,. prevailed who said that the goods is such a spiritual indigence, that they which a man does in the state or pro- scarcely know any thing else than that gression of faith are only moral goods, there is a trinity-the Father, Son and which conduce to prosperity in the Holy Spirit; and that faith alone saves; world, but contribute nothing to salva- and concerniig the Lord Christ, only tion; to this faith only contributes, and the historical things concerning Him they confirmed it thus: " How can any in the Evangelists; but as to the other voluntary good of man be conjoined things which the Word of both Testawith free grace? Is not salvation of ments teaches concerning Him, as that free grace? How can any good from the Father and He are one; that l-Ie man be conjoined with the merit of is in the Father and the Father in Him; Christ? Is not salvation solely by that? that He has all power in heaven and in An' how can the oDeration of man be earth; that it is the will of the Father Concerning Faith. 285 that they should believe in the Son, ed, " It is effected by that faith." " Tell and that he that believeth in Him hath what you know concerning love and eternal life; besides many other things; charity." He replied, "They are tha these are as unknown and as hidden faith." "Tell what you think con. from them as those things which are at cerning the precepts of the decalogue, the bottom of the ocean; yea, as those and concerning the other things in which lie in the centre of the earth; the Word." He replied, " They are in and when those things are produced that faith." Then he said, " You will from the Word and read, they stand therefore do nothing." He replied, as if they heard and did not hear; and " What shall I do? I cannot do good, they enter into their ears no deeper which is good, from myself." He said, than the whistling of the wind, or the "Can you have faith from yourself?" beating of a drum. The angels, who He replied, " I do not inquire into this, are at times sent forth by the Lord to I shall have faith." At length he said, visit the Christian societies which are " Do you know any thing at all more in the world of spirits, thus under heav- concerning salvation?" He replied, en, lament exceedingly, saying, "That "What more, since salvation is by that there is almost as much dulness, and faith alone?" But then the angel said, thence darkness, in the things of sal- "You answer like one who plays with vation, as in a speaking parrot; they one note of a harp; I hear nothing but say also that the learned among them faith; if you know that, and do not understand, in spiritual and divine know any thing besides, you know things, no more than statues. An angel nothing. Go and see your companions.' once related to me the conversation He went and found them in a desert which he had with two of the clergy, where there was no grass, and he ask one who was in faith separate from ed why it was so; and it was saidl, charity, another who was in faith not "Because they have nothing of tl?e separate. With the one who was in church." faith separate from charity he spoke With him who was in faith con.jointhus: " Friend, who are you?" He re- ed to charity, the angel spoke thus: plied, "I am a Reformed Christian." "Friend, who are you?" He replied, " What is your doctrine, and thence "I am a Reformed Christian." " What religion?" He replied, "It is faith." is your doctrine, and thence religion?' He said, "What is your faith?" He IIe replied, " Faith and charity." He replied, "My faith is, that God the said, "These are two things." He reFather sent the Son to take upon Him plied, "They cannot be separated" the damnation of the human race, and He said, " What is faith?" He replied, that we are saved by that." He then "To believe what the Word teaches." questioned him, by saying, "What He said, "What is charity?" He an more do you know concerning salva- swered, "To do what the Word teachtion?" He replied, "Salvation is effect- es."'He said, "Have you only beed by faith alone." He said, further, lieved those things, or have you also "What do you know concerning re- done them?" He replied, "I have also demption?" He replied, "It was made done them." The angel of heaven by the passion of the cross, and the then looked at him and said, "My merit of it is imputed by means of that friend, come with me and dwell with faith." Again, "What do you know us.",oncerning regeneration?" He answer 286 C(oneernmng Charity, CHAPTER VII. CONCERNING CHARITY, OR LOVE TOWARDS THE NEIGHBOR. AND CONCERNING GOOD WORKS. 392. IHAVING treated concerning Eden; that it is so, has been fully Faith, we now proceed to treat con- shown in THE ARCANA CEILESTIA, pubcerning Charity, because faith and lished at London. Moreover, it is tc charity are conjoined like truth and be known, that unless charity should good, and these two like light and be treated of, after faith has been treatheat in the tinme of spring. This is ed of, it could not be comprehended said, because spiritual light, which is what faith is; since, as it was said and the light which proceeds from the sun shown in the preceding chapter, Faith of the spiritual world, in its essence is without charity is not faith, and ch/artruth; wherefore truth, in that world, ity without faith is not charity; and wheresoever it appears, shines with neither of thtm lives except fi'om the splendor according to its purity; and Lord, n. 355 to 361. And also, Th/at spiritual heat, which also proceeds from the Lord, charity and faith make one, that sun, in its essence is good. These like life, will and understanding; and things are said, since it is similar with that if they are divided, each perishes, charity and faith as it is with the good like a pearl reduced to powder, n. 362 and the true; for charity is the com- to 367. And moreover, Th/at charity plex of all things of good which a man and faith are together in good works, does to the neighbor, and faith is the n. 373 and the following. complex of all things of truth which a 393. It is a constant truth, that charman thinks concerning God and con- ity and faith cannot be separated, and cerning things divine. Since, therefore, still man have spiritual life, and thence tie truth of faith is spiritual light, and salvation. That it is so, falls of itself lJe good of charity is spiritual heat, it into the understanding of every man, i dlows that it is similar with these two even when not cultivated and enriched aJ it is with the two things of the same with the treasures of learning. Who name in the natural world; namely, does not see, from some interior per. that from their conjunction all things ception, and thence assent from the upon the earth flourish, so likewise understanding, when he hears any one from their conjunction all things in the say, That whosoever lives well and behuman mind flourish; but with this lieves aright, is saved? And who does distinction, that natural heat and light not reject it from the understanding, cause the things upon the earth to as a lump of dirt falling into the eye, flourish, but that spiritual heat and when he hears, That whosocver b(ievces light cause the things in the human aright, and does not live iwell, is aLo mind to flourish, and that this flourish- saved? Since, from an interior perceping, because it is spiritual, is wisdom tion, it then falls immediately into the and intelligence. There is also a cor- thought, how can any one believe respondence between them; wherefore aright, when he does not live well? the human mind, in which charity is And what, then, is believing but a paintconjoined to faith, and faith to charity, ed figure of faith, and not a living is in the Word likened to a garden, image of it? In like manner, if any mand is also meant by the garden of one should hear, That whosoever lives and concerning Good fWorks. 287 well, although he does not believe, is reason why charity has something in saved, does not the understanding, common with each of those three loves, while it revolves this, or turns it over is, because charity, viewed in itself, is and over, see, perceive and think, that the love of uses; for charity wills to da this does not cohere, since to live well good to the neighbor, and good is the is from God; for all good, which in it- same with use, and each of those loves self is good, is from God? What, then, regards uses as its ends; the love of is it to live well, and not to believe, but heaven spiritual uses; the love of the like clay in the hand of the potter, world natural uses, which may be callwhich is not capable of being formed ed civil uses; and the love of self corinto any vessel of use in the spiritual poreal uses, which also may be called kingdom, but only in a natural king- domestic uses, for one's self and his domr? And besides, who does not see own. a contradiction in those two things, 395. That those three loves are in namely, in this, That he is saved who every man, from creation, and thence believes, and does not live well; and in by nativity, and that when they are this, That he is saved who lives well, rightly subordinated they perfect man, and does not believe? Now, because and when not rightly subordinated they to live well, which is of charity, is at pervert him, will be demonlstrated in this day known, and is not known (it the following article; here it is proper is known-what it is to live well nat- only to observe, that those three loves urally, and it is not known what it is are then rightly subordinated, when the to live well spiritually); therefore we love of heaven makes the head, the shall treat concerning this, because it love of the world the breast and belly, is of charity; which will be done dis- and the love of self the feet and soles tinctly in a series by articles. of the feet. The human mind is dis394. I. THAT THERE ARE THREE tinguished into three regions, as has UNIVERSAL LOVEs, THE LOVE OF been several tilmes said above; from HEAVEN, THE LOVE OF THE WORLD, the highest region man regards God, AND THE LOVE OF SELF. from the second or middle, the world, An exordium is made from these and from the third or lowest, himself. three loves, because they are the uni- The mind, because it is such, can be versal and fundamental of all, and elevated and can elevate itself upwards, because charity has something in com- because to God and heaven; it can be m,n with each of them; for by THE diffused and can diffuse itself to the [ JVE OF HEAVEN is meant love to the sides in all directions, because into the f ord, and also love towards the neigh- world and its nature; and it can be bhr; and because eachof these regards lowered and can lower itself downuse as the end, it may be called the wards, because to the earth and to love of uses. THE LOVE OF THE hell. In these respects the sight of WORLD is not only the love of wealth the body emulates the sight of the and possessions, but also the love of all mind; that also is capable of looking the things which the world affords, and upwards, of looking around, and of which delight the senses of the body; looking downwards. The human mind as beauty the eyes, harmony the ears, is like a house of three stories, between fragrance the nostrils, delicacies the which there is a communication by tongue, softness the skin; and, more- means of stairs, in the highest of which over, decent clothes, commodious hab- dwell angels from heaven, in the miditations and social parties, thus all dle, men firom the world, and in the the delights from these and from many lowest, genii or evil spirits. The man ~.ther objects. THE LOVE OF SELF is in whom those three loves are rightlv 1ot only the love of honor, glory, fame subordinated can ascend and descend and eminence, but also the love of at pleasure; and when he ascends to meriting and procuring offices, and the highest story, he is there in colnpa. thus of reigning over others. The ny with the angels, as an angel; and 288 Concerning Charity, when he descends thence to the mid- standing, and this illustrated when he dle, he is there in company with men, Word is read, but as a lamp in the as a man-angel; and when from this hand without a lighted candle, such as he descends farther, he is in company there was in the hands of the five foolwith genii, as a man of the world, and ish virgins, who had no oil. Concerninstructs, reproves and tames them. ing each, therefore, in its order. In the man in whom those three loves 397. (1.) Concerning the W14ill ana are rightly subordinated, they are also the Unlderstanding. arranged together in such a manner, 1. Man has two faculties which make that the highest love, which is the love his life; one is called the will, and of heaven, is inwardly in the second, the other the understanding; they are which is the love of the world, and by distinct from each other, but so crethis in the third or lowest, which is the ated that they may be one, and when love of self; and the love which is they are one, they are called the mind. within directs that which is without, Wherefore they are the human mind, at its pleasure; wherefore, if the love and all the life of man is there, in its of heaven is inwardly in the love of the principles, and thence in the body. world, and by this in the love of self, 2. As all things in the universe, whicn man does uses in each, from the God are according to order, refer themof heaven. Those three loves in opera- selves to good and truth, so all the ting are like will, understanding and things with man to the will and the Uli action. The will flows into the un- derstanding; for the good with man Xs derstanding, and there provides for it- of his will, and the truth with him is iof self means by which it produces action. his understanding; for these two facidlBut more will be seen concerning ties, or these two lives of man, are their these in the following article, where it receptacles and subjects; the will is the will be demonstrated, that those three receptacle and subject of all of the loves, if they are rightly subordinated, good, and the understanding is the reperfect man; but if they are not right- ceptacle and subject of all of the true. ly subordinated, they pervert and in- The good and the truth with man are vert him. not any where else; and because the 396. But in order that those things good and the truth with man are not which follow in this chapter, and in any where else, thence also love and the succeeding ones, concerning Free- faith are not any where else, since love Agency, and concerning Reformation is of good, and good is of love, and and Regeneration, &c., may be set faith is of truth, and truth is of faith. forth in the light of reason, to be clear- 3. The will and the understanding ly seen, it is necessary that some things also make the spirit of man; for his be premised concerning THE WILL wisdom and intelligence, and likewise 4ND THE UNDERSTANDING; concern- his love and charity, reside there, and ing GooD AND TRUTH; concerning in general his life; the body is only LOVE IN GENERAL; concerning T11E obedience. 4. There is nothing which LOVE OF THE MWORLD, AND TiE LOVE it is more important to know, than how OF SELF IN PARTiCULAR; concerning the will and the understanding make TIE EXTERNAL AND THE INTERNAL one mind; they make one nr.nd as MAN; and concerning THE MERELY good and truth make one, for there NATURAL AND SENSUAL MAN. These is a similar marriage between the will things shall be laid open, lest the ra- and the understanding as there is tional sight of man, in contemplating between good and truth; what that those things which follow hereafter, marriage is, will be evident from should be, as it were, in a thick cloud, those things which will presently be and in that should, as it were, run adduced concerning the good and the through the streets of a city, until he true; namely, that as good is tne knows not the way home. For what very esse of a thing, and truth is the is theological science without under- existere of a thing thence, so the Z.. and concerning Good Welo7s. 2S9 with man is the very esse of his life, that good loves the truth, and, re. and the understanding the existere of ciprocally, the truth loves good 9nd. life thence; for the good which is of that one desires to be conjoine with the rill, forms itself in the under- the other. The man of the church, standing, and exhibits itself to be who has nio such love and such desire, seen. is not in the heavenly imarriage;' con398. (2.) Concerning Good and sequently, the church is not as yet in Truth. himn, since the conjunction of good 1. All things in the-universe which and the truth makes the church. 6. are in divine order, refer themselves There are many kinds of good; in to good and truth. There is noth- gOeneral, there is spiritual good and ing in heaven, and nothing in the natural good, and both are conjoined in world, which does not refer itself to genuine moral good. As goods are, those two; the reason is, because so are truths; because truths are of they both, good as well as truth, good and are the forms of good. 7. proceed fiom God, from whom are all As it is with good and the truthl things. 2. Thence it is manifest, that so it is, as an opposite, with evii it is necessary for man to knowv what and the false; for, as all things in good is, and what truth is, and how the universe which are according to the one has respect to the other, divine order refer themselves to good and how one is conjoined to the other. and the true, so all the things whicl But it is especially necessary for the are contrary to divine order refe man of the church; for, as all the themselves to evil and the false. Ant things of heaven refer themselves to as good loves to be conjoined to thel good and truth, so likewise do all truth' and the truth to good, so evl the things of the church, because loves to be conjoined to the false anm, the good and the truth of heaven are the false to evil. And, also, as all also the good and the truth of the intelligence and wisdom are born fionl church. 3. It is according to divine the conjunction of good and the truth, order, that good, and truth should so all insanity and folly are from the be conjoined, and not separated, so conjunction of evil and the false; that they may be one and not two, for The conjunction of evil and the falsei they proceed together from God, and viewed interiorly, is not a marriag(e, they are conjoined in heaven, and but adultery. S. From this, that evil therefore they will be conjoined in the and the false are opposite to good and church. The conjunction of good the truth, it is manifest that the truth and truth is called in heaven the cannot be conjoined to evil, nor good heavenly marriage, for all who are to the false of evil; if the truth be there are in this marriage. Thence it adjoined to evil, it becomes no longer is that in the Word heaven is com- true, but false, because it is falsified; pared to a marriage, and that the Lord and if good be adjoined to the false is called a Bridegroom and Husband, of evil, it becomes no longer good, but and heaven and likewise the church, evil, because it is adulterated. But the the bride and wife. The reason why false, not of evil, may be conjoined to heaven and the church are so called, good. 9. No one who is in evil and the is, because all who are there receive false thence from confirmation and life, the divine good in the truth. 4. All can know what are good and truth, the intelligence and wisdom, which the since he believes his evil to be good, angels have, is from that marriage, and thence he believes his false to be and not any from the good separate true; but every one who is in good and from the truth, nor from the truth the truth thence, from confirmation separate from the good; the case is and life, may know what is evil at rl similar with the men of the church. 5. false; the reason is, because all the Sinoe the conjunction of good and good and;ts truth are, in their essence. truth is like a marriage, it is manifest heavenly, but all evil and the false 37 :2)9 Concerning Ch/arty, thence are, in their essence, infernal; death, cannot be changed, because it and every thing heavenly is in the is the man himself. 5. All the delight, and every thing infernal, in light, pleasure and happiness of every darkness. one, are from his ruling love, and ac399. (3.) Concerning Love in gen- cording to it; for that which a lnan eral. loves, he calls delightfill, because he 1. The very life of man is his love; feels it; but that which he thinks and and as the love is, such is the life, yea, does not love, he may also call delightsuch is the whole man; but it is the ful, but it is not the delight of his life, ruling or reigning love which makes The delight of the love is what is good the man. This love has several loves to a man, and the opposite is what is subordinate to it, which are deriva- evil to him. 6. There are two loves, tions. These appear in various forms, from which, as from their very founbhut still they are every one of them in tains, all goods and truths exist; and the ruling love, and with that they make there are two loves from which all evils one kingdom. The ruling love is, as and falses exist. The two loves from ~it were, their king and head; it directs which are all goods and truths, are them, and by them, as by mediate ends, love to the Lord, and love towards the it regards and intends its own end, neighbor; but the two loves firom which which is the primary and last of all; are all evils and falses, are the love of and this both directly and indirectly. self, and the love of the world. These 2. That which is of the ruling love is two loves, when they rule, are entirely what is loved above all things. That opposite to those two loves. 7. Tne which a man loves above all things, is two loves, which, as was said, are love continually present in his thought, to the Lord and love towards the neighbecause in his will, and makes his bor, make heaven with man, for those veriest life. As, for example, he who reign in heaven; and because they loves riches, whether money or posses- make heaven with man, they also make sions, above all things, continually re- the church with him. The two loves volves in his mind how he may procure from which are all evils and fhlses, them for himself; he inwardly rejoices which, as was said, are the love of self when he gains; he inwardly grieves and the love of the world, make hell when he loses; his heart is in them. with man; for those reign in hell; conHe who loves himself above all things, sequently, they also destroy the chllurch remembers himself in every thing; he with him. 8. The two loves from thinks of himself, he speaks of himself, which are all goods and truths, which, he acts for the sake of himself, for his as was said, are the loves of heaven,.ife is the life of self. 3. A man has for open and form the internal spiritual an end what he loves above all things; man, for they reside there; but the that he regards in each and every two loves from which are all evils and thing; it is in his will, like the latent falses, which, as was said, are the loves current of a river, which draws and of hell, when they rule, shut up and carries him away, even when he is destroy the internal spiritual man, and doing something else, for it is that make man natural and sensual, acwvhich animates him. Such is that cording to the degree and quality of which one explores in another, and their dominion. also sees, and by it he either leads him, 400. (4.) Concerning the Love of or acts with him. 4. A man is alto- Self, and the Love of the World in oether such as the ruling prin'ciple of particular. his life is; by this he is distinguished 1. The love of self is, to wish well fiomn others; according to this, his to one's self alone, and not to others heaven is made, if he is good, and his except for the sake of self, not even to hell, if he is evil; it is his very will, the church, to one's country, to any his proprium, and his nature; for it is human society, or to a fellow citizen; the very esse of his life. This, after as also to do good to them only for the and concerning Good Works. 291 sake of ore s own fame, honor and as he loves domestics, because they glory; and unless it sees these in the serve him. Thence it follows, that he good which it does them, it says in who is in the love of self, wishes that heart, "What matters it'? Why should the church, his country, human socieI do this? What good will it be to ties, and his fellow citizens should me?" And thus he omits it. Whence serve him, and not he them; he places it is manifest that he who is in the love himself above them, and them below of self does not love the church, nor his himself. 6. Further, as far as any one country, nor society, nor his fellow citi- is in heavenly love, which is to lo e zen, nor any thing truly good, but only uses and goods, anid to be affected with himself and his own. 2. A man is in the delight of heart in the performance of love of self, when, in those things which them, so far he is led by the Lord; be. he thinks and does, he does not regard cause that is the love in which He is, the neighbor, thus not the public, still and which is from Him; but as far as less tile Lord, but only himself and his any one is in the love of self, so far he own; consequently, when he does all is led by himself, and so far he is led things for the sake of himself and his by his proprium, and the proprium of own, and if for the sake of the public, it man is nothing but evil; for it is his is only that it may appear, and if for the hereditary evil, which is to love himneighbor, it is only that he may favor self in preference to God, and the him. 3. It is said, fJbo the sake of world in preference to heaven. 7. The himself and his own; for he who loves love of self also is such that, as far as himself, also loves his own, which are, the reins are given to it, that is, as far in particular, his children and grand- as external bonds, which are fears for children, and, in general, all who make the law and its penalties, and for the one with him, whom he calls his own; loss of fame, honor, gain, office, and life, to love these and those is also to love are removed, so far it rages, even to such himself, for he regards them, as it were, a degree that it wishes to rule not only in himself, and himself in them. Among over all the world, but also over heaven, those whom he calls his own, are like- yea, over God himself; it has nowhere wise all who praise, honor and worship any bound or end. This lurks in every him; others, indeed, he looks upon one who is in the love of self, although with the eyes of his body, as men, but it is not manifest to the world, where with the eyes of his spirit, scarcely the said reins and bonds restrain it; otherwise than as phantoms. 4. That and every such one, where an insuperaman is in the love of self, who despises ble obstacle occurs, stops there until it his neighbor in comparison with him- becomes superable; hence it is, that self, who esteems him an enemy if a man who is in such love, does not he does not favor him, if he does not know that such a vast, unbounded devenerate and worship him. He is still sire lurks within him. That it is so, more in the love of self, who, for that however, every one may see in potenreason, hates and persecutes his neigh- tates and kings, who, not being subject bor; and still more, who, for that rea- to such reins, bonds and insuperable son, burns with revenge against him, obstacles, rush forth and subjugate prov. and desires his destruction. Such at inces and kingdoms, as far as they length love to exercise cruelty. 5. succeed, and aspire after unlimited From a comparison with heavenly love, power and glory; and still more in it may be evident what the love of self those who extend their dominion to is. Heavenly love is to love the uses heaven, and transfer to themselves all for the sake of uses, or the goods for the divine power of the Lord; these he sake of goods, which a man per- continually desire more. 8. There are forms for the church, for his country, two kinds of dominion, one of love tofor human society, and for a fellow cit- wards the neighbor, and the other of izen; but he who loves those things the love of self. These two dominions fbr the sake of himself, loves them only are opposite to each other. He who 292 Concerning Charity, exercises dominion from love towards eral, contempt of others, envy, enmity the neighbor, wills good to all, and against those who do not favor theim loves nothing more than to perform hostility thence, hatred of various kinds, uses, thus to serve others, for to serve revenge, cunning, deceit, unmercifilothers, is to do good to others from ness and cruelty; and where such evils good will, and to perform uses; this is are, there is also a contempt of God his love, and this is the delight of his and of divine things, which are the heart; he, also, the more he is exalted truths and goods of the church; if they to dignities, is the more delighted, not honor these, it is only with the mouth, on account of the dignities, but on ac- and not with the heart. And because count of the uses which he is then able such evils are thence, there are also to perform in greater abundance, and similar falses, for falses are from evils. in a larger sphere; such is the domin- 11. But TIE LOVE OF THE WORLn) is, ion in the heavens. But he who exer- to wish to appropriate to one's self, by cises dominion from the love of self, any arts whatever, the wealth of others, wills good to none, but only to himself and to set the heart upon riches, and and his own; the uses which he per- to suffer the world to draw it back and forms are for the sake of his own honor lead it away fiom spiritual love, which and glory, which are to him the only is love towards the neighbor, thus from uses; his end in serving others is, that heaven. Those are in the love of the he may be served, honored, and exer- wvorld who desire to appropriate to cise dominion; he seeks dignities, not themselves the goods of others by vari. for the sake of the good which he may ous arts, especially by cunning anlu perform, but that he may be in emi- deceit, esteeming the good of the neigh. nence and glory, and thence in the bor of no account. Those who are inl delight of his heart. 9. The love of that love covet the goods of others, and, dominion or of ruling remains also with so far as they do not fear the laws, and every one after the life in the world; the loss of fame on account of gain, they but those who have ruled from love deprive them, yea, rob them, of their towards the neighbor, are also intrusted goods. 12. But the love of the world with the office of ruling in the heavens, is not opposed to heavenly love to and then they do not rule, but the uses such a degree as the love of self is, and goods which they love, and when since there are not so great evils conuses and goods rule, the Lord rules. cealed in it. 13. That love is maniBut those who, in the world, ruled from fold; it is the love of wealth, that they the love of self, after the life in the may be exalted to honors; it is the love world, are deprived of authority, and of honors and dignities, that they may are reduced to servitude. Hence now gain wealth; it is the love of swealth it is known who are in the love of self; fbr the sake of various uses by which it matters not how they appear in the they are delighted in the world; it is external form, whether elated or sub- the love of wealth for the sake of wealth missive, for such things are in the in- alone; such is the love of misers; and lernal man, and the internal man is thus in other instances. The end for by most people concealed, and the ex- which wealth is desired is called use, ternal is taught to counterfeit those and the end or use is that from which things which are of the love of the the love derives its quality; for the public and of the neighbor, thus con- love is such as the end in view is; trary things; and this also for the sake other things serve it as means. 14. of self, for they know that the love of In a word, the love of self and the love the public and of the'neighbor interi- of the world are altogether opposite orly aflects all, and that they are so to love to the Lord and love towards far esteemed; that it does affect, is the neighbor; wherefore the love of because heaven flows into that love. self and the love of the world, as they 10. The evils which are with those have been described above, are infernal who are in the love of self, are, in gen- loves; they also reign in hell, and like. and concerning Good Works. 293 wise make hell with man; but love to the it does not know it, and after its sepaLord and love towards the neighbor are ration from the body, it comes among heavenly loves; they also reign in heav- the angels. But the internal nman, en, and likewise make heaven with man. with the evil, is a satan, and also while 401. (5.) Concerning the Internal it lives in the body, it is in society with and the External lan. them, and likewise after its separation Man is so created, that he is at the from the body it comes among them. same time in the spiritual world and in 5. The interiors of the mind with those the natural world. The spiritual world who are spiritual men are actually eleis where angels are, and the natural vated towards heaven, for they regard world where men are. Anrd because that first of all; but the interiors of the man is so created, therefore there is mind with those who are merely natural given to him an internal and an ex- are turned away from heaven, and ternal; an internal, by which he is in turned to the world, because t}hey rethe spiritual world, and an external, by gard this first of all. 6. Those who which he is in the natural world. His entertain only a general idea concerninternal is what is called the internal ing the internal and the external man, man, and his external what is called believe that the internal man is that the external man. 2. Every man has which thinks and which wills, and the an internal and an external, but it is external that which speaks and which different with the good from what it is acts; since to think and to will are inwith the evil. The internal with the ternal, and to speak and to act are exgood is in heaven and its light, and the ternal. But it should be known that external in the world and its light, and when a man thinks and wills well conthis light with them is illuminated by cerning the Lord, and concerning those the lighl-t of heaven; and thus, with things which are of the Lord, anld likethem, the internal and the external wise concerning the neighbor, and conact as one, like cause and effect, or cerning those things which are of the like prior and posterior. But with the neighbor, he then thinks and wills evil the internal is in hell and in its fiom a spiritual internal, because from light, which light, with respect to the the faith of truth and from the love of light of heaven, is thick darkness, and good; but that when a man thinks ill their external may be in light similar concerning them, and wills evil to tc, that in which the good are; where- them, he then thinks and wills firom fore it is inverted. Thence it is that an infernal internal, because fiom the the evil can speak and teach concern- faith of the false, aiid from the love of ing faith, concerning charity, and con- evil. In a word, as far as a man is in cerning God, but not like the good, love to the Lord arind in love to the from faith, charity and God. 3. The neighbor, so far he is in a spiritual ininternal man is what is called the spir- ternal, and fiom it he thinks and wills, itual man, because it is in the light of and likewise from it he speaks anid heaven, which light is spiritual; and acts; but as far as a man is in the love the external man is what is called the of self and in the love of the world, so natural man, because it is in the light far he thinks and wills fiom hell, alof the world, which light is natural. though he speaks and acts otherwise The man whose internal is in the light 7. It is so provided and ordered by of heaven, and whose external is in the the Lord, that, as far as a man thinks light of the world, is a spiritual man as and wills from heaven, so far the spirto both, for spiritual light from within itual man is opened and formed; tile illuminates the natural light and makes opening is into' heaven, even to the it as its own; but the case is reversed Lord, and the forming is to those tlhlirgs with the evil. 4. The internal spirit- which are of heaven. But, on the other ual man, viewed in itself, is an angel hand, as far as a man thinks and wills, of heaven, and also, while it lives in the not frorm heaven, but from the world, )ody, is in society with angels, although so far the internal spiritual man is ,'D4 Concerning Charity, closed, and the external is opened and outwardly he can speak in favor of formed; the opening is into the world, them ardently, according to the dominand the forming is to those things which ion attainable by means of them. 4. are of hell. S. Those with whom the That sensual men reason keenly and internal spiritual man is opened into shrewdly, because their thought is so heaven to the Lord, are in the light of near the speech that it is almost ill it, heaven and in illumination fiomn the and, as it were, in the lips; and beLord, and thence intelligence and wis- cause they place all intelligence in the dom; these see truth from the light of speech fiom memniory alone. 5. That truth, and perceive good from the love some of them can confirm whatever of' good. But those with whom the in- they please, and falses dexterously; and ternal spiritual man is closed, do not that after confirmation they believe kinow what the internal man is, neither them to be true; but that they reason (do they believe the Word, nor a life and confirm from the fallacies of the after death, nor those things which are senses, by which the coimmlon people are of heaven and the church; and be- captivated and persuaded. 6. Thai cause they are only in natural light, sensual nien are cunning and malicious they believe nature to be from itself above all others. 7. That the interiors and not from God; they see the false of their mind are foul and filthy, since as true, and perceive evil as good. 9. by them they communicate with the The internal and external of which we hells. 8. That those who are in tl,e have treated are the internal and ex- hells are sensual; and the more sensual ternal of the spirit. of man; his body is they are, the deeper they are in lie I; only an external superadded, within and that the sphere of infernal spirits which they exist; for the body does conjoins itself with the sensual things nothing of itself, but from the spirit of man from behind. 9. Since sensual which is in it. It should be known men do not see any genuine truth in that the spirit of man, after its separa- the light, but reason and dispute about tion from the body, equally thinks and every thing whether it be so, and these wills, and speaks and acts; to think disputations are heard at a distance and will are its internal, and to speak froln them like gnashings of the teeth, and do are then its external. which, viewed in themselves, are col. 402. (6.) Concerning the merely lisions offalse, among themselves, and Natural and Sensual lMan. also of the false and the true, it is Since few know who are meant by manifest what is signified by GNASHING sensual men, and what they are, and OF TIE TeEThr in the Word; the reayet it is important to know, they will son is, because reasoning from the faltherefore be described. 1. He is called lacies of the senses corresponds to the a sensual man who judges all things by teeth. 10. That men of science and the senses of the body, and who believes erudition, who have deeply confirmed nothing but what he can see with the themselves in falses, and especially eves and touch with the hands, saying, against the truths of the Word, are Thlese things are something, and re- sensual above all others, although to jecting the rest. Wherefore, a sensual the world they do not appear such. man is, in the lowest degree, a natural That heretical things have flowed man. 2. That the interiors of his chiefly from such as were sensual. mind, which see from the light of 11. That the hypocritical, the deceitheaven, are closed, so that he sees fill, the voluptuous, the adulterous and there nothing of thle truth which is of the covetous are, for the most part, heaven and the church, since lie thinks sensual. 12. That those who reasoned in the outermost things, and not interi- from sensual thiings alone, and against olly from any spiritual light. 3. And the genuine truths of the Word, and since he is in gross natural light, he is thence of the church, were called by inwardly against those things which the ancients, serpints of the tree of are of heaven and the church, and yet the knowledge of good and evil and concerning Good'Works. 2395 Since by sensual things are meant NATED, PERFECT MAN; BUT WiHEN the things presented to the senses of THEY ARE NOT RiGIGTLY SUBORi)INATthe body, and imbibed through those ED, THEY PERVERT AND INVERT HIM. senses, it follows, 13. That man, by In the first place, something wil, sensual things, communicates with the be said concerning the subordinaworld, and bythe rational things above tion of those three universal loves, them, with heaven. 14. That sensual which are the love of heaven, the love things furnish such things from the of the world, and the love of self; and natural world as serve for the interiors afterwards concerning the influx and of the mind in the spiritual world. insertion of one into the other; and 15. That there are sensual things lastly, concerning the state of man acwhich furnish the understanding, and cording to subordination. Those three that these are the various things which loves, in relation to each other, are are called physical; and that there are like the three regions of the body, tile sensual things which furnish the will, highest of which is the head; the midand that these are the delights of the dle is the breast with the belly; and the senses and of the body. 16. That un- knees, the feet, and the soles of the feet, less the thought be elevated above sen- make the third. When the love of sual things, man has little wisdom; heaven makes the head, the love of the that a wise man thinks above sensual world the breast with the belly, awl things; and that wvhen the thought is the love of' self the feet with the soles elevated above sensual things, he comes of the feet, then man is in a perfect into clearer light, and at length into state, according to creation; since the light of heaven; thence Ian has then the two inferior loves are subserperception of truth, which is properly vient to the highest, as the body and intelligence. 17. That elevation of all its parts to the head. When, therethe mind above sensual things, and fore, the love of heaven makes the abstraction from them, was known to head, it then flows into the love of the the ancients. 18. That if sensual world, which is principally the love of things are in the last place, a way is riches, and by these it does uses, and opened by them for the understanding, mediately through this into the love and truths are polished by the mode of of self, which is principally the love extraction but that if sensual things of dignities, and by these it does uses; are in the first place, that way is closed so those three loves breathe uses firom by theim, and man does not see truths the influx of one into the other. Who except as in a thick cloud, or as in the does not comprehend, that when man, night. 19. That sensual things, with from spiritual love, which is from the a wise man, are in the last place, and Lord, and is what is meant by the love suibject to the interiors; but that, with of heaven, wills to do uses, the natural a foolish man, they are in the first man does them by his riches and by place, and have dominion. These are his other goods, and the sensual man they who are properly called sensual. in his own function, and that it is his 20. That with man there are sensual honor to produce them? Who also things in common with beasts, and does not comprehend, that all the works that there are sensual things not in which a man does with his body, are common with them. That as far as done according to the state of his mind any one thinks above sensual things, in the head, and that, if the mind is in so far lie is a man; but that no one can the love of uses, the body, by mean-s of think above sensual things, and see the its members, effects them? And this truths of the church, unless he ac- is done, because the will and the un knowledge God and live according to derstandiing, in their priniciples, are in his commandments; for God elevates the hoad, and in their derivatives, ill and illustrates. the body, like will in deeds, and thought 403. II. THAT'TIOSE THREE LovES, in speech; and, comparatively, as the WHEN 111 MY ARE RIGHTLY SUBORDI- prolific principle of the seed is in the 296 Concerning Charity, whole and every part of a tree, by rice; in this the love of heaven grows whici it produces fruits, which are its black; in like manner, it it inclines to uses; and it is like fire and light with- pride and eminence above others, fiom in a crystal vessel, which from them the love of self; but it is otherwise if becomes hot and transparent. And it inclines to prodigality; it is less also the spiritual sight in the mind, noxious if for an end it regards the and at the same time the natural sight splendid things of-the world, as plal in the body, with him in whom those aces, decorations, fine clothes, donmes three loves are justly and rightly sub- tics, horses and chariots in high style ordinated, from the light which flows besides other such things; the quality in through heaven fromn the Lord, may of every love is predicated from tlhe be likened to an African apple, which end which it regards and inten is is transparent even to the middle, This love may be likened to a crystal where is the repository of the seeds. of a blackish hue, which suffocates the Something similar is meant by these light, and variegates it only into dark words of the Lord: The light of the and faint colors. And it is like a mnist hocly is the eye; if the eye be single and a cloud, which intercept the ray; (that is, good), the whole body is lucid, of the sun. It is also like new, unfei Matt. vi. 2`2:,Luke xi. 34. No man mented wine, which tastes sweet, but of sound reason can condemn riches, troubles the stomach. Such a man, for they are in the body of the comlinu- viewed fiom heaven, appears like a nity, like the blood in man; nor can hunch-backed man, walking with his he condemn the honors annexed to head bowed down looking to the earth;. offices or functions, for they awe the and when he raises it to heaven, he hands of the king and the pillars of writhes back the muscles, and soon society, provided their natural and sen- afterwards relapses into his stooping sual loves are subordinate t) spiritual posture. These were called, by the love. There are also administrations ancients ill the church, alcanmeons, and in heaven, and dignities annexed to by the Greeks, Plutos. them; but those who are employed in 405. But if the love of self, or the therm love nothing more than to do love of ruling, makes the head, them, uses, because they are spiritual. the love of heaven passes throulhll the 404. But a man puts on an entirely body to the feet; and as far as that love.fferent state, if the love of the world increases, so far the love of heaven dlertr of riches makes the head, that is, scends through the ankles to the soles f that is the reigning love; for the of the feet; and if it still increases, it love of heaven is banished from tile passes through the shoes, and is tramhead and removed to the body. The pled under fbot. There is a love of man who is in this state prefers the rulilng from the love of the neighbor, world to heaven; he worships God, and there is a love of rllling 1em the indeed, but from merely natural love, love of self. Those who are in the which places merit in all worship; love of ruling firom the love of the and also he does good to the neighbor, neighbor, seek after dominion, for tihe but for the sake of rewards. The purpose of performing uses to the pubthings which are of heaven are to lie and to individuals; and to these the them as coverings, in which they go office of ruling is intrusted also in the shining before the eyes of men, but heavens. Emperors, kings and dukes, dusky before the eyes of angels; for who are born and educated for rulillff, whllen the love of the world possesses if they humble themselves before God, the internal man, and the loveof heaven are sometimes less in that love thanm the external, then the former darkens those who are of mean extraction, and all the things of the church, and hides from pride seek after eminent stations theml as under a veil. But this love is above others. But to those who are in n mnuch variety; more pernicious in the love of ruling from the love of self the degree in which it inclines to ava- the love of heaven is as a seat, upor and concermnng Good Works. 297 wlhich, t'or the sake of the common 406. ITI. THAT EVERY MAN, INDI. people, they place their feet, which yet, VIDUALLY, IS THE NEIGHBOR, THAT IS when the common people do not ap- TO BE LOVED, BUT ACCORDING TO THE pear, they throw into a corner or out QUAALITY OF HIS GOOD. of doors; the reason is, because they Man is not born for the sake of himlove themselves alone, and thence ima- self, but for the sake of others, that inerse their wills and the thoughts of is, that lie may not live for himrseil their mind into the proprium, which, alone, but for others; otherwise there viewed in itself, is hereditary evil; and would not be any coherent society, and this is diametrically opposite to the in it any good. It is a common saying, love of heaven. The evils appertain- that every one is neighbor to himself; ing to those who are in the love of but the doctrine of charity teaches how ruling from the love of self, are in gen- this is to be understood, namely; every eral these: contempt of others, envy, one should procure fbr hinlself the enmity against those who do not favor necessaries of life, as food, clothing, a them, hostility thence, hatred, revenge, habitation, and other things, which, in unmlercifulness, tyranny, and cruelty; the civil life in which he is, are lecesand where such evils are, there also is sarily required; and these not only for contemi)t of God and of divine things, himself, but also for his family, and not which are the truths and goods of the only for the present timne, but also for church; which if they honor, it is only the future; for unless one procures the with the mouth, that they may not be necessaries of life, he is not in a state defamed by the ecclesiastical order, of exercising charity, for he is in want and censured by others. But this love of all things. But how every one ought assumes one form with the clergy, and to be neighblor to himself, may be evianother with the laity; with the clergy dent from this similitude. Every one this love mounts aloft, when the reins ought to provide his body with food; are given to it, until they wish to be this will be the first thing; but to the gods, but with the laity, until they end thitt there may be a sound miind wish to be kings; the fantasy of that in a sound body. And every one ought love raises their minds to such an ex- to provide his mind with its food, 1(nametravagant pitch. Since the love of ly, with such things as are of intelliheaven, with a perfect man, holds the gence and judgment; but to the end iighest place, and makes, as it were, that he may thence be in a state to l,he head of the rest which succeed, serve his fellowv citizen, society, counand the love of the world is below that, try, the church, and thus the Lord. and is as the breast is under the head, Ile who does this, provides well for and the love of self is below this, as the himself to eternity. Thence it is nmanfeet are, it follows that, if this should ifest, what is first in time, and what is mai.ke the head, it would entirely invert first in end, and that that wthic}h is first the mian; and then he would appear in end, is that to which all have reto the angels like one lying with the spect. This also is like the case of head bowed to the earth, and the back one who builds a house; he first lays to heaven; when he is in worship, he the foundation, but the foundation wvill would appear to dance upon his hands be for the house, and the house for a and feet, like the cub of a panther. habitation. He who believes that he And, moreover, they appear under va- is neighbor to himself, in the first place, rious forms of beasts with two heads, or primarily, is like him who regartds one above, having a bestial face, an- the foundation as the end, not a habiother belowv, having a human face, tation; when yet a habitation is itself which by the higher one would be con- the first and last end, and the house rlnuallv thrust forwards and compelled with the foundation is only a means to to kiss the earth. All these are sen- the end. sual men, and such as were described 407. It shall be told what it. is to above, n. 4)2. love the neighbor. To love the neigh-,~,.. 298 Concerning Chartty, bor, is not only to will and do good to world, scarcely any one knew what the a relation, a friend, and a good man, internal man was, or what charity was; but also to a stranger, an enemy, and wherefore, in so many places, He taught a bad man. But charity is exercised dilection, that is, charity; and this towards these and those in different makes the distinction between tile Old ways; towards a relation and friend, and New Testament or Covenant. by direct acts of kindness, but towards That we should, fiomn charity, do good an enemy and a bad man, by indirect to an adversary and an enemy, the acts of kindness, which are done by Lord taught in Matthew: Ye /have exhortations, discipline and punish- heard that it was said to the ancicnts, inents, and thus corrections. This Thou shalt love thy neig'lbor, and hate mnay be illustrated thus: A judge who, thine enemy. But I say unto you, according to law and justice, punishes Love youl' enemies, bless those who a malefactor, loves the neighbor; for curse you, do good to those who chate thuls he corrects him, and consults for you, and pray for those who iju're the citizens, that he may not do mis- andopersecute you; that ye masy be sons chief to them. Every one knows that of you?,r Father who is in the htcavens, a father, who chastises his children v. 43, 44, 45. And when Peter casked when they do amiss, loves them; and, how often he shouldeclrgive one sin,,inng on the other hand, that he who does against him, whether till seve'n tiies, not chastise them for so doing, loves iHe answered, I say not unlto /thie till their evils; of which charity cannot be seven times, but even till sevcnty times predicated. Further, if any one repels seven timpes, xviii. 21, 2~. And I hate an insulting enemy, and for protection heard from heaven, that the Lord rewhips him, or delivers him to the judge, mits to every one his sins, and never that thus he may avert harm from him- avenges, and does not even impute self, yet with a disposition to become them, because He is Love itself and his friend, he acts from a principle of Good itself, but that still sins are not charity. Wars which have for their thereby wiped away, for the), are not end the protection of one's country or wiped away except by repentance; for, the church, are not contrary to charity; when He said to Peter that he should the end for which they are undertaken forgive even to seventy times seven shows whether they are charity or not. times, why should not the Lord? 408. Since, therefore, charity, in its 410. Since charity itself resides in origin, is good will, and good will re- the internal man, in which it is to will sides in the internal man, it is mani- well, and thence in the external Iman, fest, that when any one, who has char- in which it is to do good, it follows ity, resists an enemy, punishes a crim- that the internal man should be loved, inal, or chastises the evil, he does this and thence the external; consequently, by means of the external man; where- that a man should be loved according fore, after he has done it, he returns to the quality of the good which is in into charity, which is in the internal him; wherefore, good itself is essenman, and then, as far as it is possible tially the neighbor. This may be illusandl profitable, he wishes him well, and trated by these considerations: whllen from wishing well, does him good. any one chooses for himself a steward Those who have genuine charity, have or a servant out of three or four, does a zeal for what is good, and that zeal he not find out his internal man, and in the external manl may be seen like choose a sincere and faithful one, and anger and flaming fire, but it is extin- thence love him; in like mannller, a guished and appeased as soon as the king or a magistrate proceeds, that, out adversary repents. It is otherwise with of three or four, he may choose one those who have no charity; their zeal qualified for tile office, and reject him is anger and hatred, for from these who is unqualified, whatever countetheir internal is heated and inflamed. nance he may show, or however plausi. 409. Before the Lord came into the bly he may speak and act. Since and concerning Good Works. 299 therefore, every man is a neighbor, world; and those who are in the love of and there is an infinite variety of men, self, love the neighbor fiom self and and every one is to be loved as neigh- for the sake of self. bor according to his good, it is manifest 412. IV. THAT MAN COILECTIVEthat there are kinds and sorts and also LY, THIAT IS, A SMALLER AND A LARGER degrees of love towards the neighbor. SOCIETY, AND THAT MIAN IN WHAT iS Now, because the Lord is to be loved COMPOsED OF THEM, THAT IS, ONE' above all things, it follows, that the de- COUNTRY, IS THE NEIGHBOR THAT IS grees of love towards the neighbor TO BE LOVED. are to be measured according to love Those who do not know what the to the Lord, thus by how much of the neighbor is, in the genuine sense, Lord or from the Lord another pos- imagine that it is no other than man sesses in himself; for so much good he as an individual, and that to perform also possesses, because all good is fron acts of kindness to him, is to love the the Lord But because these degrees neighbor; but neighbor is mnore extenare in the internal man, and this sel- sive, and love towards him extends it. dom manifests itself in the world, it is self more widely; for it ascends, as enough that the neighbor be loved ac- men are multiplied. Who cannot conicording to the degrees which one prehend, that to love many nien in a knows; but these after death are clear- congregation, is to love the neighbor ly perceived, for there the affections of more thlan to love one individual of the the will, and thence the thoughts of the congregation? Wherefore, the reason understanding, make a spiritual sphere why a smaller or a larger society is around them, which is felt in various the neighbor, is, because that is man ways; but that spiritual sphere is ab- collectively; thence it follows, that ihe sorbed ini the world by the material who loves a society, loves those oi body, and includes itself in the natural whom the society consists; whllerefore, sphere, which then exudes from man. he who wishes well and does good to That there are degrees of love towards the society, consults for each of its the neighbor, is evident from the Lord's members. A society is like one man, parable concerning the Samaritan,who and those who enter into it compose, showed mercy to him who was wound- as it were, one body, and are distin. ed by robbers, whom the priest and the guished from each other like the memLevite, when they saw him, passed by; bers in one body. The Lord, and and when the Lord asked, which of from Him the angels, when they look those three seemed to have been a down into the earth, see a whole soneighbor, it was answered, lie that ciety no otherwise than as one manl, showed mercy, Luke xi. 30 to 37. and the form of it from their qualities. 411. It is read, Thou shalt love the It has also been given me to see a cerLo-rd God above all things, and the tain society in heaven, altogether as neighbor as thlyself; Luke x. 27. To one man, in a similar stature with a love the neighbor as one's self, is not man in the world. That love towards to despise him in comparison with one's a society is a fuller love to the neighself, and to deal justly with him, and bor than towards a separate or indinot to bear a bad judgment concerning vidual man, manifests itself in this, him. The law of charity, made and that dignities are dispensed according given by the Lord himself, is this: to the extent of government over sociWlhVatioever ye would wish that men1 eties, and honors annexed to them acshould (lo to you, do ye also to thlem, cording to the uses which they perfor this is the law and the prophetts, form. For there are offices in the Matt. vii. 12; Luke vi. 31, 32. Thus world, higher and lower, in subordinathose love the neighbor, who are in the tion, according to the more and less love of heaven; but those who are in universal government over societies; the love of the world, love the neighbor and lie is a king whose government is from the world and for the sake of the most universal; and every one, accord 300 Concerning Charity, ing to tlie magnitude of his office 414. The reason why one's country and the goods of use which he per- is a neighbor more than a society, is, forms, has recompense, glory, and the because it consists of many societies, love of the community. But the gov- and thence the love towards it is more ernors of this age may perform uses, extensive and higher; and besides, tc and consult for society, and still not love one's country is to love the public love the neighbor as those do who per- welfare. The reason why one's count form uses and consult for the sake of try is his neighbor, is, because it is like the world and for the sakeof themselves, a parent, for there he was born; it that they may appear, or that they may nourished and nourishes him, it probe esteemed worthy to be promoted to tected and protects him from injuries. higher dignities: but although these A man should from love do good to his are not discerned in the world, still country, according to its necessities, they are discerned in heaven; where- some of which are natural, and some fore, those who, firom love to the neigh- spiritual; the natural respect civil life bor, had performed uses, are appointed and order, and the spiritual, spiritual also as governors over a heavenly so- life and order. That one's country ciety, and are there in splendor and should be loved, not as a man loves honor; but still they do not place their himself, but more than himself, is a heart in these, but in uses. But the law inscribed on the human heart; others, who had done uses from the love whence is promulgated this, lwhich is of the world and of self, are rejected. professed by every just man, that if' its 413. The difference of love towards ruin is threatened by an enemy, or by the neighbor, and its exercise towards any thing whatever, it is honorable to man individually and towards man col- die for it, and glorious for a soldier to lectively or a society, is like that be- shed his blood for it; this is said, between the office of a citizen, the office cause it is to be loved so much. It of a magistrate, and the office of a should be known, that those who love duke; and like that between him who their country, and fiom good will do traded with two taients and him who good to it, after death love the kingtraded with ten, Matt. xxv. 14 to 31. dom of the Lord, for this is then their The difference is also like that be- country; and those who love the kingtween the value of a shekel and the dom of' the Lord, love the Lord, bevalue of a talent; and like that be- cause the Lord is all in all of his kingtween the fruit firom a vine and from a dom. vineyard; or from an olive-tree and 415. V. THAT THE CnURCIn IS ThiE from an olive-yard, or from a firuit-tree NEIGHBOR THAT IS TO BE LOVED iN A and from an orchard. Love towards IIGIcER DEGREE, AND THE KINcDoMA oF the neighbor also ascends more and THE LORD IN THE HIGiiEST DEGIIEE. more interiorly with man, aind, as it Since mnan was born for eternal life, ascends, he loves a society more than a and is introduced into it by the chlurch, single man, and his country more than therefore the church is to be loved as a society. Now, since charity consists a neighbor in a higher degree; fbr she in wishing well and thence acting well, teaches the means which lead to eter. it follows that it is to be exercised nal life, and introduces into it; she almost in the same manner towards a leads to it by the truths of doctrine, society as towards a single man; but and introduces by the goods of life in one manner towards a society of It is not meant that the priesthood good men, and in another towards a should be loved in a higher degree, and society of bad men; towards the latter, from it the church, but that the good charity should be exercised according and the truth of the church should be to natural equity; towards the former, loved, and for tile sake of these the according to spiritual equity; but con- priesthood; this only serves, and as it cernino tlhe former and the latter equi- serves, it is to be honored. The reason ty. more will he seen elsewhere. why the church is a neighbor that i., and concerning Good Forks. 301 to be loved in a higher degree, thus That the kingdom of the heavens is the even above one's country, is also be- kingdom of the Lord, is evident firon: cause a man by his country is initiated these words in Daniel; Behold, as it into civil life, but by the church into were, THE SON OF MAN was comling spiritual life, and this life distinguishes with the clouds of the heavens; and to man from merely animal life. More- Him was given dominion, glory and a over, civil life is temporary, which has kingdom; and all people, nations anla an end, and then it is as if it had never tongues shall worship Him. His do. been; but spiritual life, because it has minion is the dominion of an age wvhich no end, is eternal; wherefore, of the will not pass away, and his kingdom one latter may be predicated to be (esse), which will not be destroyed, vii. 13, 14. and of the former, not to be (non esse). 417. VI. TlAT TO LOVE THE NEIG1hThe difference is as between finite and BOR, VIEWED IN ITSELF, IS NOT TO infinite, between which there is no LOVE THE PERSON, BUT THE GOOD ratio; for what is eternal is infinite as WH-I Is IN THE PERSON. to time. Who does not know that man is 416. The reason why the kingdom not man from a human face and firom of the Lord is the neighbor, that is to a human body, but from the wisdorm be loved in the highest degree, is be- of his understanding and from the cause by the kingdom of the Lord is goodness of his will? The quality of meant both the church throughout the these, ascending, makes him more andl whole world, which is called the com- more a man. Man, when he is born, munion of saints, and also heaven; is more brutish than any animal; byli wherefore he who loves the kingdom of he becomes a man by instructions the Lord, loves all in the whole world and as these are received, his mind i.3 who acknowledge the Lord and have formed, from which and according tj faith in Him and charity towards the which, man is man. There are beasti neighbor; and he also loves all in whose faces are similar to human faces; heaven. Those who love the kingdom but they enjoy no faculty of under. of the Lord, love the Lord above all standing and of acting from under. things; consequently they are more than standing, but they act from an instinct others in love to God; for the church which their natural love excites. The in the heavens and in the earth is the distinction is, that a beast sounds the body of the Lord, for they are in the affections of its love, but a man speaks Lord and the Lord in them. There- them when brought into thought; and fore, love towards the kingdom of the also, that a beast looks with its face Lord, is love towards the neighbor in downwards to the earth, but a man its fulness; for those who love the with an erect face looks to heaven on kingdom of the Lord, not only love the every side; whence it may be conLord above all things, but they also eluded, that man is man so far as he love the neighbor as themselves; for speaks fiom sound reason, and looks to love to the Lord is a universal love, and his abode in heaven; and that he is so thence it is in all and every thing of far not a man as he speaks from perspiritual life, and also in all and every verted reason, and looks only to his thing of natural life; for that love re- abode in the world. But still these are sides in the highest things with man, men, though not in act, but in power; ant the highest flow into the lower and for every man enjoys the faculty of vivify them, as the will flows into all understanding truths and of willing things of the intention and thence of goods; but as far as he is not willing action, and the understanding into all to do goods and understand truths, so things of the thought and thence of far he can in externals counterfeit a the speech. Wherefore the Lord says, man, and act the part of an ape. Seek first the kingdom of the heavens 418. The reason why good'is the and its righteousness; then all things neighbor, is, because good is of the will be added to you, Matt. vi. 33. will, and the will is the esse of the life 302 Concerning Char ity, of man; the truth of the understanding 420. VII. THAT CHARITY AND Goon is also the neighbor; but so far as it WORKS ARE TWO DISTINCT TIING-S proceeds from the good of the will, tor LIKE WILLING WELL AND DOING WELL the good of the will forms itself in the With every man, there is an interunderstanding, and there exhibits itself' nal and an external; his internal is to be seen in the light of reason. That what is called the internal man, ana good is the neighbor, is evident from all his external, what is called the external experience. Who loves a person, ex- man. But he who does not know what cept frorn the quality of his will and the internal man is, and what the exunderstanding, that is, from what is ternal is, may believe that the internal good and just in him? As, for exam- man is that which thinks and iwills, ple, who loves a king, a prince, a duke, and the external that which speaks and a governor, a consul, any magistrate, acts: these, indeed, are of the external or any judge, but from the judgment man, and those, of the internal; but from which they act and speak? Who still they do not essentially make the loves a primate, a minister or canon of external and the internal man. The the church, but for learning, integrity mind of man is, indeed, in the common of life, and zeal for the salvation of perception, the internal man; but the souls? Who loves the general of an mind itsell'is divided into two regions; army, or any officer under him, but fbr one region, which is the higher and courage, and, at the same time, pru- interior is spiritual, and the other, dence? Who loves a merchant, but for which is the lower and exterior, is nathonesty? or a workman and a servant, ural. The spiritual mind looks princibut for fidelity? Yea, who loves a pally into the spiritual world, and has tree, but for its fruit? or ground, but for objects those things which are there, for its fertility? or a stone, but for its whether they be such as are in heaven, preciousness? &c. And, what is re- or such as are in hell, for both are in markable, not only the honest man loves the spiritual world; but the natural what is good and just in another, but mind looks principally into the natural also the dishonest man, because with world, and has for objects those things him he is not in any fear of the loss of which are there, whether they be good fame, honor or wealth. But the love or evil. All the action and the speech of good with a dishonest man, is not of man proceed from the lower region leve of the neighbor; for a dishonest of the mind directly, and from its higher nman does not inwardly love another, region indirectly; since the lower reo.ln!y so far as he serves him. But to gion of the mind is nearer to the senses I wve the good in another, from good in of' the body, and the higher region is one's self, is genuine love towards the farther from them. This division of neighbor, for then the goods mutually the mind is with man, because he was kiss each other and join themselves to- created so as to be spiritual and at the gether. same time natural, and thus a man 419. The man who loves what is and not a beast. Hence it is manifest good because it is good, and what is that the man who looks to the world true because it is true, eminently loves and himself primarily, is an external the neighbor, because he loves the Lord, man, because he is natural, not only in who is Good itself and Truth itself; body, but also in mind; and that the the love of good, and thence of truth, man who looks to the things which are and thus of the neighbor, is from no of heaven and the church, primarily, othler source; thus love towards the is an internal man, because he is spirneighbor Is formed from a heavenly itual both in mind and in body; the reaorigin. Whether it be said, use or son why he is so also in body, is, be. good, it is the same; wherefore, to do cause his actions and speech proceed uses is to do goods, and according to from the higher mind, which is spiritual, the quantity and quality of the use in through the lower mind, which is nat. goods, so far the goods are good. ural; for it is known that effects pro an.d concerning Good Works. 303 ceed from the body, and the causes and faith are only mental and perishwhich produce them from the mind, able things, unless, when it can be done and that the cause is all in the effect. they are determined to works, ancld co That the human mind is so divided, is exist in them, n. 375, 376. very manifest from this, that a man can 422. VIII. THAT CHIAR TY ITSELF act the dissembler, flatterer, hypocrite Is TO ACT JUSTLY AND FAITHFULLY IN and buffoon, and that he can assent to THE OFFICE, BUSINESS AND W(oRE IN the words of another, and yet laugh at WHICH ANY ONE IS, AND WVITH WVOMthemn; this he does from the higher SOEVER IHE AS ANY INTERCOURSE. mind, but that from the lower. The reason why charity itself is to 421. Hence it may be seen how it act justly and faithfully in the office, is to be understood that charity and business and work in which any one good wnorks are distinct, like willing is, is because all the things that a well and doing well; namely, that they man does so, are of use to society, are formally distinct, as the mind which and use is good; and good, in the thinks and wills, and the body by sense abstracted from persons, is the which the mind speaks and acts; but neighbor. That not only a single man, that they are essentially distinct, be- but also a smaller society, and one's cause the mind itself is- distinct, the country itself, is the neighbor, was interior region of which is spiritual, shown above. As, for example, a king, and the exterior natural, as was shown who sets before his subjects an examabove. Wherefore, if works proceed pIe in doing well, wishes them to live firom the spiritual mind, they proceed according to the laws of justice, rewards from its good will which is charity; those who do live so regards every but if from the natural mind, they pro- one according to his merit, defends ceed firom a good will which is not them against injuries and invasions, charity, although it may appear like acts as the ftather of the kingdom, charity in the external form, yet still it and consults for the general prosperity is not charity in the internal form; and of his people-he has charity in his charity in the external form alone, heart, and his deeds are good works. wears indeed the semblance of charity, A priest, who teaches truths from the but the essence of charity it does not Word, and by them leads to the good possess. This may be illustrated by of life and thus to heaven, he, because comparison with seeds in the earth; he consults for the souls of the men of from every seed there arises a shoot his church, eminently exercises charity. vseful or otherwise according to the A judge, who judges according to juscuality of the seed. The case is sirni- tice and law, and not from the influence lar xith spiritual seed, which is the of a bribe, friendship and relationship truth of the church from the Word; consults for society and for each indlifrom this is formed doctrine, useful if vidual manl; for society, because it is from genuine truths, otherwise if from thereby kept in obedience to the law, filsified truths. The case is similar and in the fear of transgressing it; and with charity from good will, whether for each individual man, in that justice the good will be for the sake of self triumphs over injustice. A merchant, and the world, or for the sake of the if he acts from sincerity and not fiom rleighbor, in a strict or a wide sense; fraud, consults for the neighbor with if for the sake of self and the world, whom he has business. In like manit is spurious charity, but if for the sake ner a workman and an artist, if he does of the neighbor, it is genuine charity. his work uprightly and honestly, and But more may be seen concerning these not fraudulently and deceitfully. The things in the chapter concerning Faith; case is similar with others, as with cap. particularly in the article where it is tains of vessels and sailors, and with shown, Trlat charity is to will well, farmers and servants. and thlat good works are to do well front 423. The reason why this is charity Villikg2 wmell, n. 473. And that charity itself, is, because this may be defined 304 Concerning Charity, that it is ro do good to the neighbor, ties of charity are meant the exercises daily and continually, and not only to of charity which proceed immnediately the neighbor individually, but also to from charity itself, and whlich, as was the neighbor collectively; and this can- shown just above, are primarily of the not be done without doing what is good employment in which every one is; and just in the office, business and but by beneficent acts are meant those work in which any one is, and with helps that are afforded out of his emwhomsoever he has any intercourse, ployment. They are called b6ct'ficcit for this he does daily; and when he is acts, because a man is to do thein at not doing it, still it is continually fixed his liberty and pleasure, and when they in his mind, and he thinks and intends are done they are not regarded by the it. The man who thus exercises char- recipient otherwise than as beneficent ity becomes more and more charity in acts or favors, and they are dilspensed form; for justice and fidelity form his according to the reasons and intentions mind, and their exercises his body; and which the benefactor has in his mind. in course of time from his form lie wills It is a common opinion, that charity is and thinks nothing else than such nothing else than giving to the poor, things as are of charity. These at helping the needy, taking care of length become like those of whom it is widows and orphans, and contributing said in the Word, that they have the to the building of hospitals and houses law written in their hearts. These also for the accommodation of invalids, do not place merit in works, since they strangers and orphans; and especially do not think of merit, but of duty, that to the building of temples, and to th e it becomes a citizen to do so. But a ornaments and revenues of thenl; bult man can by no means act from spirit- many of these things are not the prop r ual justice and fidelity, of himself; for constituents of charity, but are tlhinrs every man hereditarily derives from his extraneous to it. Those who place parents an inclination to do what is charity itself in those beneficent acts, good and just for the sake of self and cannot do otherwise than place nierit the world, and no one fbr the sake of in those works; and although they conwhat is good and just; wherefore he fess with the mouth that they do not only who worships the Lord, and acts wish them to be merits, still inwardly from 1ilm while he acts from himself, there lurks the belief of merit. This obtains spiritual charity, and imbues it is very manifest from them after death; by exercises. then they enumerate their works, and 424. There are many who act justly demand salvation as a reward. But it and faithfullly in the execution of their is then inquired, from what origin they office, and although they thus perform are, and thence of what quality; and works of charity, still they do not pos- if it is found that they proceeded from sess any charity in themselves. But vain glory, or from a desire of fame, or there are those with whiom the love of fiom bare munificence, or from friendself alnd the world predominates, and ship, or from merely natural inclination, not the love of heaven; and if by chance or from hypocrisy, they are then judged this be presenit, it is tinder that, like a from that origin; for the quality of the slave tmnder his master, and like a corn- origin is in the works. But gelnuine moll soldAer under his captain; and it charity proceeds from those who are is like a doorkeeper standing at the imbued with it from justice and judgdoor. ment in tile works which they do with 425. IX. ThAT THIE BENEFICENT out the expectation of reward as an end, ACTS OF CHARITY ARE, TO GIVE TO THE according to the words of the Lord, Poon, AND TO HELP THE NEEDY; BUT Lulke xiv. 12, 13,14; these also call such WrITI I PnUDnEcE. things as have been mentioned above, A distinction is to be made be- beneficent acts, as also debts, although tween the duties of charity, and the they are of charity. beneficent acts of charity. By the du- 426. It is known that some who an]d concerning Good Works.;30v have done those beneficent acts which, spiritually such. That by the pooi are before the world, appear as images of meant those who are not in the kaowlcharity, think and.)elieve that they edges of what is good and true, may have exercised works of charity; and be seen in THE APOCALYPSE REVEALED, that they regard them as many regard n. 209; that by widows, those who papal indulgences, as things on account are without truths, and still desire of which they are purified from sins; truths, n. 764, &c. and, as regenerate, are to be gifted with 428. Those who are from nativity heaven; and yet they do not regard pitiful, and do not make their natural as sins, adultery, hatred, revenge, fraud, pity spiritual by deeds of genuine charand, in general, the concupiscences of ity, believe that it is charity to give to the flesh, which they indulge at their every poor person, and to help every pleasure. But, then, what else are needy person, and they do not first inthose good works, than painted images quire whether that poor and needy perof angels in company with devils, or son be good or bad, for they say that boxes of Lroois lazuli, in which are hy- this is not necessary, since God looks dras? But the case is quite otherwise, only at the help and alms. But these if those beneficent acts are done by after death are well distinguished ancd those who shun the above-mentioned separated from those who did the beevils as enemies of charity. Neverthe- neficent acts of charity from prudence; less, those beneficent acts are in many for those who did them from that blind respects advantageous, particularly giv- idea of charity, then do good equally to ing to poor people and beggars; for the bad and the good; and thereby the thereby boys and girls, servants and bad do evils, and by them hurt the good; maids, and, in general, all the simple, wherefore, those benefactors are the are initiated into charity, for they are occasion of hurting even the good. its externals, by which they become For to do a beneficent act to a misaccustomed to the offices of charity; chievous man, is like giving bread to for they are the rudiments of it, and the devil, which he turns into poison; are then like unripe fruits; but with for all the bread in the hand of the those who are afterwards perfected in devil is poison; and if it is not, he turns just knowledges respecting charity and it into poison, which he does by using faith, they become like ripe fruits; and good deeds to allure to evil. And it is then they regard those former works like handing a sword to an enemy,, done firom simplicity of heart, no other- that he may kill some one; and it is wise than debts. like giving a shepherd's crook to a man427. The reason that those benefi- wolf, that he may lead the sheep to the cent acts are at this day believed to be pasture, when yet, as soon as he has the proper deeds of charity, which in got it, he drives the sheep firom the the Word are meant by good works, is, pasture into the wilderness, and there because charity is often described in kills them; and it is like giving an. the Word by giving to the poor, help- office to a robber, who only cares and ing the needy, providing for widows watches for plunder, according to the and orphans; but hitherto it has been excellence and abundance of which, lihe unknown that the Word, in the letter, dispenses laws and executes judgments. mentions only such things as are ex- 429. X. THAT THERE ARE DEBTS OF ternal, yea, such as are the most exter- CHARITY; SOME PUBLIC, SOME Donal things of worship; and that spiritual MESTIC, AND SOME PRIVATE. things, which are internal, are meant The beneficent acts of charity by them; as may be seen above, in and the debts of charity are distinct thle chapter concerning THIE SACRED from each other, like the things which SCRIPTURE, n. 173 to 209; whence it are done from liberty and those which1 is mnanifest, that by those called poor, are done from necessity. But still, by needy, widows and orphans, not those the debts of charity, are not here meant are there meant, but those who are the debts of offices in a kingdom and.39 :306 Concerning Charity, a republic-as of a minister, that he their children, from a love implanted should minister, of a judge, that he in every one, which is called storge or should judge, &c.-but the debts of parental affection; and of children toevery one, in whatever office he is, are wards their parents, from another love, meant. Wherefore they are from a dif- and according to it, which closely con. ferent origin, and flow from another joins itself with obedience from debt. will; and so they are done from charity, But the debts of a master and a nmis. by those who are in charity, and, on tress towards their servants and maids the other hand, from no charity, by partake of the love of reigning,'~nd those who are in no charity. this according to the state of each one's 430. THE PUBLIC DEBTS OF CHAR- mind. But conjugial love and love toITY are, especially, duties and taxes, wards children, with their debts and which should not be mixed together the discharge of them, do not produce with the debts of offices. Those who love towards the neighbor, like the are spiritual pay them with one dispo- discharge of debts in offices; for the sition of heart, and those who are love called storgc exists with the bad merely natural, with another. The equally as with the good, and somespiritual pay them from good will, be- times it is stronger with the bad; and cause they are collected for the preser- also it exists with beasts and birds, vation of their country, and for the pro- with which no charity can be formed; tection of it and the church, and for that it is with bears, tigers and serthe services performed by officers and pents equally as with sheep and goats, rulers, to whom salaries and wages are and with owls equally as with doves, is to be paid from the public treasury. known. As to what particularly reWherefore those to whom their country gards the debts of parents towards chiland also the church are the neighbor, dren, the debts with those who are in pay them voluntarily and cheerfully, charity are inwardly different from the and esteem it as iniquity to deceive debts with those who are not in charand defraud; but those to whom their ity, but outwardly they appear similar. country and the church are not the With those who are in charity, that love neighbor, pay them unwillingly and re- is conjoined with love towards the luctantly, and whenever opportunity is neighbor and with love to God; for by given, they defraud and cheat, for wvith them children are loved according to them their own house and their own their morals, virtues, desires and talflesh is the neighbor. ents for serving the public; but with 431. THE DOMESTIC DEBTS OF those who are not in charity, there is CHARITY are those of a husband to- no conjunction of charity with the love wards his wife, and of a wife towards called storge; wherefore many of them her husband; also those of a father love bad, immoral and crafty children and a mother towards their children, even more than those who are good and of children towards their father moral and prudent; thus those who art and mother, as also those of a master not useful to the public more than those:and a mistress towards their servants who are useful. and maids, and of the latter towards 432. THE PRIVATE DEBTS OF CHAR-'the former. These debts, because they ITY are also many, such as paying relate to education and administration wages to workmen, paying interest and in the house, are so many, that if they rents, performing contracts, keeping should be enumerated they would fill a pledges, and other such like things; volume. Every man is brought to these of which some are debts by virtue of debts from a love different from that the statute law, some of the civil law, which brings him to the deLts of his and some of the moral law. These office; to thoseof a husbandtowards his also are discharged in one state of wife, and of a wife towards her husband, mind by those wvho are in charity, and from conjugial love and according to in another by those who are not in it; of a father and a mother towards charity; by those who are' in charity and concerning Good Works. 30O they are performed justly and faithfully; his thought, and it inwardly affects for it is a precept of charity that'every those who are in his company, esone should act justly and faithfully pecially at feasts; it emanates through with all with whom he is in any busi- the face as well as by respiration. ness and intercourse, of which above, Since by dinners and suppers, or by n. 422, and the following; but those feasts, such consociations of minds same things are performed altogether were signified, therefore they are so differently by those who are not in often mentioned in the Word; and by charity. them there nothing else is meant in 433. XI. THAT THE RECREATIONS the spiritual sense; and in the highe-' OF CHARITY ARE DINNERS, SUPPERS, sense, by the paschal supper amongs, AND PARTIES. the sons of Israel, as also by the banIt is known that dinners and sup- quets at the other feasts; as also by pers are in use every where, and that eating together of the sacrifices at the they are made for various purposes, and tabernacle. Conjunction itself was that with many they are for the sake then represented by breaking the bread of friendship, for the sake of relation- and distributing it, and by drinking ship, for the sake of gladness, and for from the same cup and handing it to the sake of gain and recompense; and another. that they are bribes to draw over to a 434. As to social parties, they party; and that with grandees they were in the primitive church amongst are also for the sake of honor, and in such as called themselves brethren in the palaces of kings for the sake of Christ; wherefore they were social splendor. But dinners and suppers of meetings of charity, because they were charity are with those only who are in a spiritual fraternity. They were also mutual love from a similar faith. In consolations for the adversities of the the primitive church, among Christians, church, exultations for its increase, dinners and suppers were for the sake and also recreations of the mind after of no other end, and they were called studies and labors, and at the same tiime FEASTS, instituted both for promoting conversations on various subjects; and joy of the heart and also mutual con- because they flowed from spiritual love, junction. SUPPERS with them signi- as from a fountain, they were rational fied consociations and conjunctions, in and moral from a spiritual origin. the first state of the establishment of There are given at this day parties the church; for the evening, in which of firiendship, which regard as their they were made, signified that: but end the pleasures of conversation, the DINNERS, in the second state, when the exhilaration of the mind, and thence church was established; for the morn- they are for the expansion of the soul ing and the day signified that. At ta- and the liberation of the imprisoned ble they had conversations upon vari- thoughts, and thus for the refreshment ous subjects, as well domestic as civil, of the sensual parts of the body, and but particularly upon such things as the restoration of their state. But as were of the church; and because they yet there are not given any parties were feasts of charity, on whatsoever of charity; for the Lord says, In the subject they spoke, charity with its consulmmation of the age, that is, in joys and delights was in their speech. the end of the church, iniquity will be The spiritual sphere reigning in those multiplied, and charity will grow cold, feasts, was a sphere of love to the Lord -Matt. xxiv. 12. The reason is, beand of love towards the neighbor, cause the church had not yet acknowlwhich exhilarated the mind of every edged the Lord God the Savior, as the one, softened the sound of every speech, God of heaven and earth, and apand brought festivity from the heart into proached Him immediately, from whom all the senses; for from every man there alone genuine charity proceeds and erManttes a spiritual sphere, which is of flows in. But the parties, where Jle affection of his love, and thence of a friendship emulating charity does :08 GConcerning C(hairty, not join minds together, are no other useful fiuit, but inwardly it is disagree. than counterfeits of friendship, and false able and useless. He is also lilke the attestations of mutual love, alluring dross of metals, which, when polished insinuations into favor, and indul- on the surface and beautifully colored gences of the delights of the body, es- are sold for precious stones. In a word, pecially of sensual gratifications, by such are like the eggs of an owul, which which others are carried, as a ship by are believed to be the eggs of a dove. sails and favorable winds, while syco- Let every man know that the good pliants and hypocrites stand at the stern which a lan does with the body pro. and hold the rudder in their hand. ceeds fiom his spirit, or from the inter. 435. XII. THAT THE FIRST THING nal man; the internal man is his spirit, OF CHARITY IS TO PUT AWAY EVILS, which lives after death; wherefore, AND THE SECOND THING OF IT IS TO when a man casts off the body whici DO GooDs WHICH ARE OF USE TO THE made his external man, then whosoNEIGdn0R. ever is in evils and delights himself in In the doctrine of charity this holds them, he abhors good, as offensive to the first place, that the first thing of his life. That man cannot do good, charity is not to do evil to the neigh- which is good, before evil is renloved, bor, and the second, to do good to him; the Lord teaches in many places: 7'7(y this tenet is as a door to the doctrine do not gathicr graeocs f5ioni thorns, or of charity. It is known that evil re- fgs fJonl tlhi.:tles. A corrupt tlrct crzsides in the will of every man, firomi na- not produce g-ood fruit, Matt. vii. 16, tivity, and because all evil regards man 17, 18.'Vo to you, scribcs and Paiar. near itself and at distance firom itself, isces; ye cleanse the outside of the cup and also society and one's country, it and of the platter, but the insides are follows that hereditary evil is evil fullof rapine and excess. Blind Pharagainst the neighbor in every degree. isee, cleanse first the inside ofl the cup Ailan may see from reason itself, that as and of the platter, that the outside nay far as the evil residing in the will is be clean also, xxiii. 25, 26. And in not removed, so far the good which he Isaiah; Wash yourselves; Iput away does is impregnated with that evil; the evilof your works; cease to do evil; for then evil is inwardly in the good, learn to dogood; seckjudgment. Then, like a nut in the shell, and like marrow if your sins be as scarlet, they shall be. in the bone; wherefore, although the come white like snow; if they be red as good which is done by such a man ap- crimson, they shall be like wool, i. 16, pears as good, still, inwardly, it is not 17, 18. good; for it is like a bright shell with- 436. This may be further illustrated in which there is a nut eaten by worms, by these comparisons: one cannot go and it is like a white almond, within to another who keeps a leopard and a which there is rottenness, from which panther in his chamber, and because rotten veins extend even to the surface. he gives them food to eat lives secureTo will evil and to do good are in ly with them, unless he first remove themselves opposites; for evil is of ha- those wild beasts. Who, when invited tred against the neighbor, and good is to the table of a king and queen, would of love towards the neighbor; or evil not first wash his face and hands beis the neighbor's enemy, and good is fore he goes to it? Who does not purihis friend. Those two cannot exist in fy metallic ore by fire, and separate it one mind, that is, evil in the internal from the dross, before he obtains pure man, and good in the external man; if gold and silver? Who does not separate they do, the good in the external man the tares from the wheat, before he is like a wound stperficially healed, in brings it into the barn? vWho does not which inwardly there is rotten matter. cook raw meat by boiling, before it be. Man is then like a tree whose root is comes eatable and is set upon the tadecayed, and yet it produces fruit which ble? Who does not shake off the worms outwardly appears like agreeable and from the leaves of a tree in the garden and concerning Good Works, 309 lest the leaves should be consumed, and towards him? Does not the evil then thus the fruit should perish? WVho loves hide itself in the good? And, although a virgin, and intends marriage with her, the evil which hides itself does not apwho is infected with a malignant dis- pear in acts, still it manifests itself in ease, and covered with pimples and many things, if they are duly reflected sores, however she paints her face, upon. The Lord says, No servant canr dresses herself splendidly, and studies serve two masters; ye cannot serve God to infuse the incentives of love by the and mammon, Luke xvi. 13. charms of her conversation? That man 43S. But no one can, by his own ought to purify himself from evils is, power and his own strength, purify comparatively, as if a servant, having himself from evils; yet still it cannot his face and clothes bedaubed with soot be (lone without the power and strength or dung, should go to his master and of man, as his own. Unless it were so, say, " Wash me, sir." Would not the no one could fight against the flesh and master say to him, ";You foolish ser- its concupiscences, which yet is envant, what do you say? Behold, there joined upon every one; yea, he would is water, soap and a towel; have not think of that conflict, and so would you not hands, and power in them! give up his mind to evils of every kind, wash yourself." And the Lord God and would only be restrained from thein would say, " The means of purification as to the deeds, by the laws of justice are fiom Me, and also your wvill and made in the world and their punishpower are from Me; use those my gifts ments; and thus he would be inwardly and talents as your own, and youl will like a tiger, a leopard and a serpent, be purified." which never reflect on the cruel de437. It is believed at this day, that lights of their loves. IIence it is man6harity is only to do good, and that ifest that man, who is more rational then one does not do evil; consequent- than wild beasts, ouglht to resist evils ly, that the first thing of charity is to from the power and strength given hin do good, and the second not to do evil. by the Lord, which in every sense apBut it is altogether the reverse; the pear to him as his own; and this apfirst thing of charity is to put away evil, pearance is given to every man by the and the second is to do good; for it is Lord, for the sake of regeneration, ima universal law in the spiritual world, putation, conjunction, and salvation. and thence also in the natural world, 439. XIII. THAT MAN, IN THE Exthat as far as any one does not will ERCISES OF CHARITY, DOES NOT PLACE evil, so far he wills good; thus as far MERIT IN WORIKS, WHILE IHE BELIEVES as he turns himself away from hell, THAT ALL GOOD IS FROM THIE LORD. whence all evil ascends, so far he turns To place merit in works which are himself towards heaven, whence all done for the sake of salvation is lhurtgood descends; hence also that as far ful, for therein are concealed evils, as any one rejects the devil, so far he concerning which the doer knows nothis accepted by the Lord. No one can inig. There is concealed a denial of the stand between both, with a versatile influx and operation of God with nan; neck, and at the same time pray to the trust in one's own power in the things one and to the other; for these are they of salvation, faith in one's self and not concerning whom the Lord says these in God, a justification of one's self, words: I know thy works, that thou salvation by one's own strength, anniart neither cold nor hot; I would thou hilation of the divine grace and mercy wOert cold or hIot; but because thou art the rejection of reformation and reoenlukewarm, and neither cold nor hot, I eration by divine means, and particuwill spew thee out of my mouth, Rev. larly derogation fiom the merit and iii. 15, 16. Who can fly about with righteousness of the Lord God the Sahis troop between two armies, and favor vior, which they claim to themselves both? Who can be in evil against his besides a continual looking for reward, neighbor, and at the same time in good which they regard as the first and last 310 Concerning Charity, end, a suffocation and extinction of places. These are not in the confilove to the Lord and love towards the dent expectation of reward from merit, neighbor, a total ignorance and imnper- but in the faith of tile promise fiom ceptibility of the delight of heavenly grace. With these the delight of doing love, which is without merit, and a sen- good to the neighbor is a reward; this sation only of the love of self: For delight the angels have in heaven, and those who put reward in the first place, it is a spiritual delight which is eternal, and salvation in the second, thus this and immensely exceeds every natural for the sake of that, invert order, and delight. Those who are in that deimmerse the interior desires of their light do not wish to hear of merit, for mind in their proprium, and in the body they love to do good, and perceive defile them with the delights of their blessedness in it; but they are sorry flesh. Thence it is that the good of if it is believed that they do it for the merit appears to the angels like rust, sake of retribution; they are like those and the good not of merit like purple. who do good to friends for the sake of'lhat good should be done without the friendship, to a brother because he is end of reward, the Lord teaches in a brother, to wife and children because Luke: If ye do good to those who do they are wife and children, to their good to you, what thank have ye? country because it is their country; Rather love your enenmies, and do good; thus from friendship and love. Those and lend, hopiig for nothinrg thence; who do good to others also say and then your rewvard will be great, and ye persuade that they do it not for the zwill be sons of the MAlo.st Highl; Jobr lie sake of themselves, but for the sake of is kind to the unthankJfuil and the evil, them. vi. 33 to 36. That man cannot do 441. It is quite otherwise with those good, which in itself is good, except who regard reward in works as the end from the Lord, in John; Abide in Ie itself; these are like those who enter and I in you; as the branch cannot into friendship for the sake of gain, bear fruit of itself, unless it abide in and also send gifts, perform kind offices, the vine, so neither can ye, unless ye testify love as from the heart, and when abide in JIe; because?without JIe ye they do not obtain the things hoped cannot do any thing, xv. 4, 5. And for, they turn themselves away, rein another place; A man cannot take nounce friendship, and attach themany thing, unless it be given to him selves to his enemies and haters. And from heaven, iii. 27. they are like nurses who suckle infants 440. But for men to think that they only for wages, and in the sight of the may come into heaven, and that good parents they kiss and fondle them; but should be done for that reason, is not as soon as they are not fed delicately, to regard reward as an end, and to and remunerated exactly according to place merit in works; for those also their wish, they cast away the infants, think that, who love the neighbor as treat them cruelly, and beat them, themselves, and God above all things; laughing at their cries. They are also for these think thus from faith in the like those who regard their country words of the Lord, That their reward from the love of self and the world, anid will be great in the heavens, Matt. v. say that they are willing to spend their 11, 12, vi. 1, x. 41, 42; Luke vi. 23, goods and their lives for it; and yet, 25, xiv. 12, 13, 14; John iv. 36. That if they do not get honors and riches as those who have done good will possess, rewards, they speak evil of it, and join as an inheritance, the kingdom? prepared themselves to its enemies. They are from thefoundation of the world, Matt. likewise like shep] erds who feed sheep xxv. 34. That every one will be re- only for the sake of wages, which if warded according to his works, Matt. they do not receive at the proper time, xvi. 27; John v. 29; Rev. xiv. 13, xx. they drive the flock with their staff 12, 13; Jerem. xxv. 14, xxxii. 19; from the pasture into the wiloerness. Itosea iv. 9; Zech. i. 6; and other Similar to these are priests who dis. and concerning Good WForks 311 charge the duties of their ministry only two causes appear to man together, for the sake of the emoluments annex- when yet the principal cause is all ill ed to them; that these care little for all of the instrumental cause. Thence the salvation of the souls over whom it follows, that if a man believes that they are appointed leaders is manifest. all good which in itself is good is from It is similar with magistrates who look the Lord, lie does not place merit in only to the dignity of their office or works; and in that degree in which function, and to the revenues of it; this faith with man is perfected, the when they do good, it is not for the fantasy concerning merit is removed sake of the public, but for the sake of from him by the Lord. A man in this the delight of the love of self and the state performs exercises of charity in world, which they regard as the only abundance, and at length perceives good. It is similar with others; for the the spiritual delight of charity, and end in view is every thing, and the then he begins to abhor merit as noxmediate causes, which are of the office, ious to his life. Merit is easily wiped if they do not promote the end, are re- away by the Lord with those who imnounced. The case is simnilar with bue charity, by acting justly and faiththose who claim recompense for their fully in the work, business and office merit in the things of salvation. in which they are, and with whomso. These after death demand heaven ever they have any intercourse, conwith great confidence; but after they cerning which see above, n. 422, 423, are found to possess nothing of love to 424; but merit is removed with diffi. God, and nothing of love towards the culty from those who believe that charneighbor, they are sent back to those ity is procured by giving alms and who may instruct them concerning helping the needy; for these, while charity and faith; and if they reject they are doing those works, in their the doctrinals of these, they are sent mind,first openly, and then tacitly, wish away to those of a similar character, for recompense and attract merit. amongst whom are some who are angry 443. XIV. THAT A MORAL LIFE, with God, because they do not obtain WHEN IT IS AT THE SAME TIME SPIRrewards; and they call faith an imagi- ITUAL, IS CHARITY. nary entity. These are' they who in Every man learns from parents and the Word are meant by hirelings, to masters to live morally, that is, to act whom services of the lowest kind in in a civil capacity, and to perform the the courts of the temple were allotted; offices of honesty, which refer themthey appear at a distance as if splitting selves to the various virtues, which are wood. the essentials of honesty, and to pro442. It should be well known that duce them by its formal manifestations, charity and faith in the Lord are close- which are called the decencies or proly conjoined; thence charity is such as prieties of life; and as he advances in faith is. Th/at the Lord, charity and age, he learns to superadd rational enfaith make one, like life,'will and ian- dowments, and to perfect the moral derstanding; and that, if they are di- things of life by them; for moral life, vided, each perishes like a pearl re- with children, even to the first stage of duced to powder, may be seen above, n. manhood, is natural, which afterwards 362 and the following. And that char- becomes more and more rational.. He ity and faith are together in good who reflects well may see, that a mnoral?works, n. 373 to 377. Thence it fol- life is the same with the life of charity lows tnat charity is such as faith is, that this is to act well with the neighand that works are such as faith and bor, and to regulate one's self so as charity together are. Now, if the faith not to be contaminated with evils, f1lis, that all the good which man does, lows fiom those thimngs which Nwere as of himself, is from the Lord, man is shown above, n. 435 to 438. But still, Ihen the instrumental cause of it,'and in the first period of the life of m;[n,,ie, Lora the principal cause; which moral life is the life of charity in the 312 Concerm nig Charity, extremnes, that is, only the outward and well with him; this also is of mora supericial part of it, and not its in.- life. The spiritual law is this of the ward part. For there are four periods Lord; All thilngs whatsoever ye wo1ula of lile through which a man passes that imen should dlo to you, so also dl from infancy to old age. Ti uE FlRST ye to them; thiS is the law and the is that in which he acts from others, prophets, Matt. vii. 12. This same according to instructions; THE SECOND law is the universal law of moral life. is that in which he acts from himself, But to enumerate all the works of according to the direction of the un- charity, and compare them with the derstanding; THE THIRD is that in works of a moral life, is a work of which the will acts into the under- many pages; let only six precepts standing, and the understanding mnodi- of the second table of the law fies it; TIrE FOURTH is that in which of the decalogue be for illustration. he acts froni a confirmed principle and That these are precepts of moral from purpose. But these periods of life is manifest to every one, and that life are periods of the life of the spirit they contain all the things which are of man, and not in like manner of' his of love towards the neighbor, may be body; for this can act morally and seen above, n. 329, 330, 331. That speak rationally, and yet his spirit can charity fulfils all those, is evident from will and think the contrary. That the these words in Paul: Love ye one annatural man is such, is very manifest othelr; for he that lovcth another hath from dissemblers, flatterers, liars and fijfilled the law. _For this, Thou shalt hypocrites; that these have a double not comnmit adultery, Tlhou.shalt not mind, or that their niind is divided into kill, Thou shalt not steal, Thou shalt two discordant parts, is evident. It is not bear false ewitness, Thou shalt not otherwise with those who will well and covet, and if' there be any other cornthinik rationally, and thence act well manunrient, it is comprehended in this and speak rationally; these are they saying, Thou shalt love thy neiglhbor who are meant in the Word by the sini- as thysef. Charity dcoeth no evil to pie in spirit; they are called simple, the neighbor; charity is t/he fil/finbent because they are not double, or have of' the law, Rom. xiii. 8, 9, 10. He not a double spirit. Hence it may be who thinks from the external man only, seen, what is properly meant by the ex- cannot but wonder that the seven preternal and the internal man; and that cepts of the second table were promyulno one can conclude from the morality gated by Jehovah upon mount Sinai of the external man to the morality of iwith so great a miracle; when yet the internal, since this may be in the those same precepts, in all the kingopposite state, and may hide itself, as a doms upon earth, consequently also in tortoise hides its head in its shell, and Egypt, whence the sons of Israel lately as a serpent hides its head in its folds; came, were precepts of the law of civil for such a moral man, so called, is like justice; for no kingdom subsists witha robber in a city and in a forest, vwho out them. But the reason why they in the city acts the part of a moral man, were promulgated by Jehovah, and but in the forest the part of a robber. moreover written upon tables of stone It is altogether otherwise with those with his finger, was, that they might who are inwardly moral, or moral as to be not only precepts of civil society, the spirit, which they become by re- and thus of natural moral life, but also generation by the Lord; these are they precepts of heavenly society, and thus who are meant by the spiritual moral. of spiritual moral life; so that to do 414 The reason why a moral life, contrary to them would be not only to when it is at the same time spiritual, do contrary to men, but also contrary is a life of charity, is because the ex- to God. ercises of a moral life and of charity 445. If moral life be viewed in its *tre the same: for charity is to will essence, it may be seen that it is a life w.ell to the neighbor, and thence to act according to human and divine laws at and concerning Good forks. $1.~ the same time; wherefore, he who rieties of the affections of the love of lives accordirg to those two laws as evil; and man, after death, who then one, is a truly moral man, and his life is a spirit, according to his life in the is charity. Every one can comprehend, world, is presently assigned to the soif he will, from external moral life. ciety where his reigning love is; to what charity is; only transcribe the some heavenly society, if love to God external moral life, such as it is. in the and love towards the neighbor had intercourse of civil society, into the made the head of his loves; and to internal man, that it may be, in the some infernal society, if the love of will and thought of this, similar and self and the world had made the head conformable to the acts in the external, of his loves. Presently after his enand you will see charity in its type. trance into the spiritual world (wXhich 446. XV. THAT FRIENDSHIP OF is made by death and the rejection of LOVE CONTRACTED WITH A MAN, OF the material body into the sepulchre), WHATSOEVER QUALITY HE IS, AS TO man is for some time being prepared THE SPIRIT, IS DETRIMENTAL AFTER for his society to which lie has been DEATH. assigfned, and the preparation is made By friendship of love is meant inte- by the rejection of the loves which do rior friendship, which is such, that not not agree with his principal love, only the external man of the person is wherefore one is then separated fi-om loved, but also the internal, and this another, friends from friends, clients without examining what he is as to from patrons, and also parents from the internal, or the spirit, that is, as to children, and brother from brother; and the affections of the mind; whether each of them is joined to his like, wNith they be of love towards the neighbor whom he is to live a life in common and of love to God, thus capable of with them and properly his own to eterbeing consociated with the angels of nity. But, at the first time of the heaven; or whether they be of love preparation, they meet together and contrary to the neighbor, and of love converse in a friendly manner, as in contrary to God, thus capable of being the world; but by degrees they are consociated with devils. Such friend- separated, which is done insensibly. ship with many is contracted from va- 448. But those who in the world rious causes, and for the sake of va- had contracted friendships of love one rious ends. This is distinguished from with another, cannot, like others, be external friendship, which is of the separated according to order, and asperson alone, and is formed for the sake signed to the society corresponding to of various delights of the body and the their life; for they are inwardly, as to senses, and for the sake of various the spirit, tied, nor can they be torn kinds of intercourse. This friendship asunder, because they are like branches may be formed with any one, even ingrafted into branches; wherefore, with a buffoon who jests at the table of if one, as to his interiors, is in heaven, a duke. This is called simply friend- and another, as to his interiors, in hell, ship, but that, the friendship of love, they cohere scarcely otherwise than as because friendship is natural conjunc- a sheep tied to a wolf, or as a goose to tion. blt love is spiritual conjunction. a fox, or as a dove to a hawk; and he 447. That the friendship of love is whose interiors are in hell breathes detrimental after death, may be evi- his infernal influences into him whlose dent from the state of heaven, from interiors are in heaven; for among the the state of hell, and from the state of knowledges which are in heaven, this the spirit of man respectively. As to also is one, that evils may be inspired the state of heaven; it is distinguished into the good, but not goods into the into innumerable societies, according evil. The reason is, because every to all the varieties of the affections of one, by birth, is in evils; thence the the love of good; hell also is divided interiors of the good, who tlius cohere into societies, according to all the va- with the evil, are shut up, and both 40 314 Concernzng Charzty, are thrust down into hell, where the is living, unless it makes onel with good suffer hard things; but at length, faith, and unless they both together look after a certain space of time, they are to the Lord; for these three, the Lord, taken out, and then they first begin to charity and faith, are the three essenbe prepared for heaven. It has been tials of salvation, and when they make given me to see such tyings, particu- one, charity is charity, and faith is larly between brothers and relations, faith, and the Lord is in them, and and also between patrons and clients, they in the Lord; see above, n. 363 to and of many with flatterers, who pos- 367, 368 to 372; but when those three sessed contrary affections and diverse are not conjomnee, charity is either dispositions; and I have seen some, spurious, or hypocritical, or dead. like kids with leopards, and them then There have been diverse heresies in kissing each other and swearing to Christendom, since the foundation of tile former friendship. And I then the Christian church, and also there are perceived the good sucking in the de- at this day, in each of whicl- these three lights of the evil, and both holding essentials, which are God, charity and each other by the hand, entering to- faith, were and are acknowledged; for gether into caverns, where troops of without thoe three, there is no relithe evil were seen in hideous forms; but gion. As it respects charity in partic. to themselves, from the illusion of fan- ular, it may be adjoined to any heret tasy, they appeared in beautiful forms. icai faith, as!o the faith of Socinians. But after a while, I heard from the to the faith of enthusiasts, to the faith good, lamentations of fear as for snares, of Jews, yea, to the faith of idolaters; and from the evil, exultations as of en- and by all it may be believed that it is emies over their spoil; besides other charity, since, in the external form, it sad scenes. I heard that the good, appears similar; but still it changes its when they were taken out, were pre- quality, according to the faith to which pared for heaven, by means of refor- it is adjoined or conjoined; that it is mation, but with more difficulty than so, may be seen in the chapter conothers. cerning faith. 449. The case is altogether other- 451. All charity which is not conwise with those who love the good in joined to faith in one God, in whom another, that is, who love justice, judg- there is a Divine Trinity, is sPURioUs; ment, sincerity, benevolence from char- as the charity of the church at this day, ity, especially who love faith and whose faith is in three persons of the love to the Lord; those, because they same divinity, in successive order, in love the things which are within a man the Father, Son, and Holy Spirit; and abstracted from those which are with- because in three persons, each of whom ollt him, if they do not observe the is a God subsisting by hiinself, theresame qualities in the person after death, fore in three Gods; to which faith immediately break off friendship, and charity may be adjoined, as also has are associated by the Lord with those been done by the asserters of that who are in similar good. It may be faith, but it never can be conjoined; said that no one can explore the inte- and the charity only adjoined to faith, riors of the mind of those with whom is merely, natural, and not spiritual, he is associated and connected; but wherefore it is spurious charity. It is this is not necessary; only let him be similar with the charity of many other caulions- of forming a friendship of heresies, as of those wh-o deny a Divine love with every one; external friend- Trinity, and so address God the Father ship, for the sake of various uses, is alone, or the Holy Spirit alone, or both, not hurtful. without God the Savior; to the faith of 451). XVI. THAT THERE IS SPURIOus these charity cannot be conjoined, and CHARITY, HYPOCRITICAL CHARITY, AND if it be conjoined or adjoined, it is DEAD CHARITY. spurious. It is said spurious, because There is no genuine charity, which it is like offspring from an illegitinate and concerning Good Works. 315 bed, like the son of Hagar by Abra- like flesh without blood, like ravens ham, who was cast out of the house, and parrots taught to speak the words Gen. xxi. 9. Such charity is like fruit of some psalm; and like birds taught not naturally belonging to the tree, but to sing the tune of a sacred hymn. The fastened to it by a needle; and it is sound of their speech is like the like a chariot to which the horses are sound of a fowler's pipe. fastened only by the reins in the hands 453. But DEAD charity is with those of the charioteer, which, when they who have a dead faith, since charity is run, pull the charioteer from the seat, such as faith is; that they make one, and leave the chariot was shown in the chapter concerning'45.. But HYPOCRITICAL charity is FaiTH. That the faith of those who with those who, in temples and houses, are without works is dead, is evident bow themselves down almost to the from the Epistle of James, ii. 17, 29. floor before God, pour out longo prayers Moreover, those have a dead faith, who devoutly, wear sanctified faces, kiss do not believe in God, but in living and images of the cross and the bones of dead men, and worship idols as holy in the dead, and now bend their knees at themselves, as the gentiles formerly sepulchres, and there mutter with the did. The gifts of those who are in mouth words of holy veneration for this faith, which for the sake of sal. God, and yet in heart think of the vation they bestow upon miraculous worship of themselves, and intend to images, as they call them, and reckon be adored as divinities. These are them among the works of charity, are similar to those whom the Lord de- no other than as the gold and silver scribes in these words; Wien thou put into the urns and monuments of loest almns, do not sound a trumpet be- the dead; yea, like the little cakes fore thee, as the hypocrites do, in the given to Cerberus, and the fare, to;ynagogrues and in the corners of the Charon, that they may be transported streets, that they may have glory of to the Elysian fields. But the charity men. And if thou prayest, thou shalt of those who believe that there is no not be like the hypocrites, who love to God, but that nature is instead of God, pray, standing in. the synagoogues and is not spurious, nor hypocritical, nor in the corners of the streets, that they dead, but none, because it is not ad. mnay be seen by men, Mlatt. vi. 2, 5. joined to any faith; for it cannot be Wo unto you, scribes and Pharisees, called charity, because the quality of hypocrites; because ye shut up the charity is predicated from faith. Trhe kingdom of the heavens to men, for charity of these, when viewed fiorn ye neither enter, nor permit those to heaven, is like bread made of ashes, or enter who iwishL to enter. Wo unto you, cake made of fish scales, and like fruit hypocrites, because ye compass sea and made of wax. land to make one proselyte, and when 454. XVII. THAT THE FRIENDSHIP he is marle, ye make him two-fold'more OF LOVE AMIONG THE EVIL IS INTESTINE a child of hell than yourselves. Wo HA'rRED TOWARDS EACH OTHER. trnto you, hypocrites, because ye cleanse It was shown above, that every man the outside of the cup and of the plat- has an internal and an external, and ter, but within they are full of rapine that his internal is called the internal and excess, Matt. xxiii. 13, 1.3, 2.5. man, and his external, the external Well hath Isaiah prophesied concern- man; to this it shall be added, that the ing you hypocrites, saying, This peo- internal man is in the spiritual world, ple honoretAh AIe with their lips, but and the external, in the natural their heart is far from Jle, Mark world. The reason why man was crevii. 6. Vo unto you HYPOCRITES, be- ated such, is, that he might be assocause ye are like graves which, do not cinted with spirits and angels in their appear, so that the men who walk upon world, and thence think analytically, themn do not know it, Luke xi. 44; and after death be transferred front his tesides other passages. Those are own world to another. By the spirit C'onernlng (Charity, ual world, is meant both heaven and who are in heaven and those who are hell. Since the internal man is to- in hell, Luke xvi. 26. Hence it may gether with spirits and angels in their be evident what the friendship of love world, and the external with men, it amongst the evil is; that, as to the ex. is manifest that man may be consociat- ternal man, it imitates or mimics the ed with the spirits of hell, and also gestures and puts on the semblance of consociated with the angels of heaven; morality, for the purpose of spreading by this faculty and power, man is dis- its nets and of finding occasions of tinguished from beasts. Man is such enjoying the delights of its loves, from in himself, as he is as to his internal which their internal man is enkindled; man, but not as he is as to the exter- it is only the fear of the law, and nal, because the internal man is his thence of the loss of fame and life, spirit, which acts by the external. which restrains and prevents the acts; The material body, with which his spirit wherefore their friendship is like a is clothed in the natural world, is an spider in sugar, a viper in a loaf of accessory for the sake of procreations, bread, a young crocodile in a cake of and for the sake of the formation of the honey, and a snake in the grass. Such internal manll; for this is formed in the is the friendship of the evil with every natural body, as a tree in the earth, one; but among those who are confirm. and seed in the fruit. More concern- ed in evil, as amongst thieves, robbers, ing the internal and the external man and pirates, that friendship is famay be seen above, n. 401. miliar, whilst they unanimously desire 455. But what an evil man is, as to his and seek after plunder; for then they internal man, and what a good man is, kiss each other as brethren, they enter. as to his, may be seen from this short tain themselves with feasting, singing description of hell and heaven; for the and dancing, and conspire together for internal man, with the evil, is conjoined the destruction of others; yet still each with the devils in hell; and with the deeply in himself looks at his comnpangood, it is conjoined with the angels in ion as an enemy looks at an enemy; heaven. Hell is, from its loves, in the this also a cunning robber sees and delights of all evils, that is, in thie de- fears in his companion. Hence it is lights of hatred, revenge and murder, manifest that amongst such there is in the delights of robbery and theft, in no friendship, but intestine hatred. the delights of reviling and blasphem- 455. Every man, who has not openly ing. in the delights of the denial of attached himself to malefactors, and God and the profanation of the Word. committed robberies, but has led a civil These are concealed in the concupis- moral life, for the sake of various uses, cences, upon which man does not re- as ends, and yet has not bridled the fleet; by those delights they burn like concupiscences residing in the internal lighted torches; those are what are man, may believe that his filendship is meant in the Word by infernal fire. not such; but that still it is, in various But the delights of heaven are the degrees, with all who have rejected delights of love towards the neighbor faith, and despised the holy things of and of love to God. Since the delights the church, and reputed them as nothof hell are opposite to the delights of ing for them, but only for the common heaven, there is a great interstice be- people, has been given me to know for tween them, into which the delights of certain, by many examples in the spirheaven flow from above, and the de- itual world. With some of them, the lights of hell fiom beneath; in the mid- delights of infernal love have been dile of this interstice is man, while he concealed, like fire in burning wood lives in the world, in order that he may covered over with the bark; with some. be in equilibrium, and thus in a state of like live coals under embers; with fireedom to turn himself to heaven or to some, like little waxen torches, which hell. This interstice is what is meant blaze as soon as fire is put to them' by the great gulf fixed between those and with some, in other ways. Such and concerning Good Works. 3il is every man who rejects from his of the decalogue, in the fifth chapter heart those things which are of reli- The second table involves all those gion; the internal man of these is in things which are of love towards the hell, and as long as they live in the neighbor; the five first precepts of it, world, and then are ignorant of it, those things which are of the deed on account of an apparent morality in and are called works; and the two last, externals, they acknowledge none for those things which are of the will, the neighbor, but themselves and their thus those things which are of charity children; and all others they regard in its origin; for in these it is said, either with contempt, and are then Thou shalt not covet; and when a man like cats watching for birds in their does not covet those things which are nests; or with hatred, and are then the neighbor's, then he wishes well to like wolves, when they see dogs which him. That the Ten Precepts of the they may devour. These things are Decalogue contain all things which, adduced that it may be known what are of love to God, and all things charity is by its opposite. which are of love towards the Neighbor, 456. XVIII. CONCERNING THE CON- may be seen above, n. 329, 33), 331; JUNCTION OF LOVE TO GOD, AND LOVE where it was also shown, that there is TOWARDS THE NEIGHBOR. a conjunction of both tables,with those It is known, that the law promul- who are in charity. gated from mount Sinai was written 457. The case is otherwise with those upon two tables, and that one of them who are only in the worship of God, is concerning God, and the other con- and not at the same time in good works cerning men; and that they, in the from charity; these are like those who hand of Moses, were one table, on the break a covenant; and it is still other. right side of which it was written con- wise with those who divide God into cerning God, and on the left side, con- three, and worship each separately: cerning men; and that thus, when pre- and again, it is otherwise with those sented to the eyes of men, the writing who do not go to God in his Human; of both sides might be seen at the same these are they who do not enter through time; thus one side was in sight of the door, but climb up some other way, the other, like Jehovah speaking with John x. 9; and still otherwise with Moses, and Moses with Jehovah, face those who deny the divinity of the Lord to face, as it is read. This was done, from confirmation. In all these cases, in order that the tables, thus united, there is not conjunction with God, and might represent the conjunction of God hence no salvation; and the charity of with men, and the reciprocal conjunc- those is no other than spurious, and tion of men with God; for which this does not conjoin face to face, but reason, the law written upon them was side to side, or back to back. How called the Covenant and the Testimony; conjunction is effected shall also be covenant signifies conjunction, and told in a few words. God flows in testimony a life according to the condi- with every man with an acknowledgtions of the covenant. From these two ment of Him into the knowledges con. tables, thus united, may be seen the cerning Him, and at the same time conjunction of love to God and love He flows in with his love towards men. towards the neighbor. The first table The man who only receives the former involves all the things which are of and not the latter, receives that influx love to God, which are, primarily, that in the understanding and not in the we ought to acknowledge One God, will, and remains in know edges withthe divinity of his Human, and the out an interior acknowledgment of holiness of the Word; and that He is God, and his state is like that of a garto De worshipped by the holy things den in the time of winter; but the which proceed from Him. That this man who receives both the former and table involves these things, is evident the latter, receives the influx in the fronm thl- comments upon the precepts vill, and thence in the understanding, Concerning Chlartty, thus in the whole mind; and he has an and will manifest Myself to him; and interiom acknowledgment of God, which I will make an abode with hinm, 21, 22, vivifies his knowledges concerning 23. The commandments of the Lord God, and his state is like that of a all refer themselves to love towards garden in the time of spring. The the neighbor, which, in the sum, are reason why conjunction is effected by not to do him evil, but to do him good charity, is, because God loves every That those love God, and God loves man; and, because He cannot do good them, is according to those words of to him immediately, but mediately by the Lord. Since those two loves are men, therefore He inspires his love so conjoined, John says, He that keep. into them, as He inspires into parents eth the commandments of Jesus C.hrist, love towards their children; and the abideth in Him, and He in him. IJ man who receives it is conjoined to any one say, I love God, but hateth his God, and loves the neighbor from the brother, he is a liar; for he that loveti love of God; with him the love of God not his brother, whom he seethe, htow can is inwardly in the love of man towards he love God, whom he doth not see? the neighbor, which produces the will This commandment we have from Him, and the power with him. And be- that he that lovcth God, love his bro. cause a man does nothing of good, un- ther also, 1 John iii. 24; iv. 20, 21. less it appear to him as if the power, the will and the deed were from himself, therefore this is given to him; and 459. To the above will be added when he does good freely, as from him- these RELATIONS. FIRST; I saw at a self, it is imputed to him and accepted, distance five gymnasiums, which were as that reciprocal operation by which encompassed with various light; the conjunction is effected. This is like first, with flammeous light, the second the active and the passive, and the with yellow light, the third with a cooperation of the latter, which is ef- white light, the fourth with a light half fected from the active in the passive; way between that of noon and evening, it is also like the will in actions, and the fifth scarcely appeared, for it stood the thought in speech, and the soul as it were in the shade of the even. from the inmost operating into both; ing. And I saw in the ways some it is also like the effort in motion, and upon horses, some in chariots, and likewise like the prolific principle of a some walking, and some running and seed, which from within acts in the hastening, and these to the first gymjuices, by which the tree grows even to nasium, which was covered with flamfruits, and by fruits, produces new meous light. On seeing them, I was seeds; it is also like light in precious seized and impelled by a strong desire stones, which is reflected according to of going thither, and hearing what was the textures of the parts, whence are there canvassed; wherefore., I quickly various colors as if they were of the girded myself, and associated myself stones, when yet they are of the light. with those hastening to the first gym45S8. Hence it is manifest, whence nasium, and entered together with and what is the conjunction of love to them. And lo, there was a great asGod and love towards the neighbor; sembly of people, part of whom turned that there is an influx of the love of God to the right hand, and part to the left, towards men; and that the reception to sit upon the benches which were of it by man, and cooperation with him, along the walls. In front I saw a low is love towards the neighbor. In short, pulpit, in which stood one who officiat. conjunction is according to these words ed as president; he had a staff in his of the Lord; In that day ye shall know hand, a cap on his head, and a vesture thact I am in my Father, and ye in tinged with the flammeous light of the Mic, and 1 in you, John xiv. 20; and gymnasium. After they were gather. according to these; lie that hath my ed together, he lifted up his voice and commandments and doeth them, he it is said, " Brethren, canvass on this that loveth Mle; and I will love him, occasion, What is CHARITY? Each of and concerning Good Works. 319 yo11u ay know that charity is spiritual fiom an humble heart, and piety prays in its essence, and natural in its exer- continually that God would give faith cises." And immediately one arose and charity; and the Lord says, Ask from the first bench on the left hand, and it shall be given to you, Matt. vii. upon which those sat who were reput- 7; and because it is given, they are ed wise, and, beginning to speak, he both in it. I say that piety inspired said, "My opinion is, THAT MORALITY by pity is charity: for all devout piety INSPIRED BY FAITH IS CHARITY;" and pities; for piety moves the heart of a he confirmed it thus: "Who does man to groan, and what else is this not know, that charity follows faith, as but pity? This, indeed, recedes aftet a waiting maid her mistress; and prayer, but still it returns with it, and that a man who has faith, does the law, when it returns, piety is in it, and thus and thus charity, so spontaneously, that in charity. Our priests ascribe every he does not know that it is the law and thing that promotes salvation to faith, charity that he lives, since, if he should and not any thing to charity; what know it, and should do so, and at the then remains, but piety praying pitifulsame time should think of salvation on ly for both? When I read the Word, account of it, he would defile holy I could not see otherwise, that faith faith with his proprium, and so would and charity were two means of weaken its efficacy? Is not this ac- salvation; but when I consulted the cording to the dogma of our church?" ministers of the church, I heard that And he looked at those sitting at the faith was the only means, and charity sides, among whom there were canons, not any thing; and then I seemed to and they assented. "But what is myself as if in the sea, upon a ship spontaneous charity, but the morality floating between two rocks; and when into which every one is initiated fiom I feared the wreck of it, I betook myhis infancy, which therefore in itself is self' to a boat, and sailed away; my natural, but which, when faith is in- boat was piety. And besides, piety is spired into it, becomes spiritual? Who profitable for all things." After him distinguishes men from their moral life, arose one from the second bench on the whether'they have faith or not, for right, and he spoke and said, " My every one lives morally? But God opinion is, THAT CHARITY IS, TO DO alone, who puts in and seals faith, GooD TO EVERY ONE, TO THE VIRTUOUS knows and distinguishes. Wherefore As WELL AS THE VIcious; and I conI assert, that charity is morality in- firm it by these considerations. What spired by faith; and that this morality, is charity but goodness of heart, and a from the faith in its bosom, is saving; good heart wishes well to all, to the but no other morality is conducive to virtuous and also to the vicious. And salvation, because it is meritorious. the Lord says, that we should do good All, therefore, lose their labor, who even to our enemies. If, therefore, mix charity and faith together, that is, you take away charity from any one, who conjoin them from within, instead does not charity then become, as to of adjoining them from without; for to that particular instance, none, and so mix them together, and to conjoin them, like a man hopping upon one foot, the would be like letting the servant, who other being cut off? A vicious man-is stands behind, get into the chariot with a man, as well as a virtuous man, and a primate, or like introducing a door- charity regards man as man; if he be keeper into the dining room to sit at a vicious man, what is this to me? It the table with a grandee." After this is with charity as it is with the heat arose one from the first bench on the of the sun; this vivifies beasts, the right hand, and he spoke and said, fierce as well as the gentle, wolves as "M y opinion is, TIHAT PIETY INSPIRED well as sheep; and it causes trees to BY PITY IS CHARITY'; and I confirm it grow, the bad as well as the good, and by these considerations, that nothing thorns as well as vines." Having said else can propitiate God more than piety these words, he took in his hand a 320 Concerning Charity, fresh grape and said, "It is with char- himself, and feels nothing of the de, ity as with this grape; if you divide it, light of love towards them; but if he all that is in it flows out." And he hears that it is his own country, the divided it, and what was in it did flow language, manners and customs of out. After he had declared his opinion, whose inhabitants he knows, lie is, as another arose fiom the second bench on it were, within himself, and feels the the left, and said," My opinion is, THAT delight of love, which also is the delight CHARITY IS, TO BE SERVICEABLE, IN Of charity." Afterwards one arose EVERY WAY, TO ONE'S RELATIONS AND from the third bench on the right, and FRIENDS; which I confirm thus. spoke with a loud voice, saying, " My Who does not know that charity begins opinion is, THAT CHARITY IS, TO GIVE from one's self; for every one is ALlMS TO THE PooR, AND TO HELP TIIE neighbor to himself? Wherefore, char- NEEDY. This certainly is charity, foi ity proceeds from itself by the degrees this the Divine Word teaches, whose of nearness, first to brothers and sisters, dictate does not admit of contradiction and from these to other relations and What is it to give to the rich and the connections, and thus the progression opulent, but vain-glory, in which there ofcharity is terminated by itself. Those is no charity, but the prospect of remuwho are without are strangers, and neration; and in this there can be no strangers are not inwardly acknowl- genuine affection of love towards the, edged; thus by the internal man they neighbor, but a spurious affection, are alienated or treated as strangers. which avails on earth and not in the But kindred and relations are con- heavens; wherefore want and need joined by nature, and friends by cus- should be relieved, because, into this the tom, which is a second nature, and thus idea of retribution does not enter. In the they become the neighbor; and char- city of my residence, where I knew who ity unites to itself another, from within, were virtuous and who were vicious, I and so from without; and those who saw that all the virtuous, on seeing a are not united from within, should only poor man in the street, would stop and be called companions. Do not all give alms; but all the vicious, on see. birds know their relations, not by their ing a poor man at their side, would pass feathers, but by their sound, and when by as if they were blind and deaf, as they are near, from the sphere of life to seeing and hearing him; and who exhaled from their bodies? This af- does not know, that the virtuous have fection cf kindred, and thence conjunc- charity, and that the vicious have not? tion, with birds, is called instinct; but He who gives to the poor, and helps the the same with men, when it is for their needy, is like a shepherd who leads the own, is truly the instinct of human hungry and thirsty sheep to pasture nature. What makes homogeneity, and to water; but he who gives only to but blood? This the mind of man, the rich and affluent, is like one, who which also is his spirit, feels, and as it worships deasters, and urges food and were smells; in this homogeneity and wine upon those who eat and drink to consequent sympathy, consists the es- excess." After himn arose one from sence of charity. But, on the contrary, the third bench on the left, and, speakheterogeneity, from which also exists ing, he said, "My opinion is, THAT antipathy, is, as it were, not blood, and CHARITY IS TO BUILD HOSPITALS AND thence not charity: and because cus- Ho-ISES FOR THE ACCORIMMODATION OF tom is a second nature, and this also INVALIDS, ORPHANS AND STRANCEnS, makes homogeneity, it follows that AND TO SUPPORT THEM BY GIFTS. This charity is also to do good to friends. I confirm by this consideration, that Any one who comes from the sea into such beneficent acts and aids are pubany port, and hears that it is a foreign lic, and exceed by many degrees those country, inhabited by those with whose which are private; thence charity belanguage, manners and customs he is comes more opulent and replete with not acquainted. is. as it were, out of goods, which goods are manifold in and concerninl Good Works. 321 number and the recompense expected consideration, that whoever does those from the promises of the Word becomes things, revolves in his mindl a holy more abundant; for as any one pre- thing, and from that holy thing thlere pares the ground and sows, so he reaps. he acts, which also sanctifies his gifts; Is not this to give to the poor, and to this charity requires, because it in help the needy, in an eminent degree? itself is holy. Is not all the worship in i ho does notthence obtain glory firom churches holy? For the Lord says, the world, and at the same time praises, Where two or three are gathered towith the humble voice of gratitude, gether in my name, I am in the mlidst from those who are thus supported? of them; and the priests, his servants, Does not this elevate the heart, and minister to him. Thence I conclude, at the same time the affection which that the gifts which are bestowed on is called charity, even to its highest ministers and on churches are superior pitch? The rich, who do not walk in to the gifts which are bestowed on the streets, but ride in coaches, cannot other persons and on other objects. take notice of those who sit at the sides And besides, to the minister is given of the streets, near the walls of the the power of blessing, by which also houses, and give them little pieces of he sanctifies them; and afterwards money, but they contribute large sums nothing more expands and exhilarates for such objects as are useful to the mind, than to see one's gifts as so many, at the same time; but the poorer many sanctuaries." Afterwards arose people, who walk in the streets, and one from the fourth bench on thl, have not such means, do otherwise." right, and spoke thus: " My opinion', On hearing these words, another upon THAT THE OLD CHRISTIAN BROTHE - the same bench suddenly drowned his HOOD Is CHARITY. And this I confirml voice by a louder sound, and said; by this consideration, that every church ".Still the rich should not prefer the that worships the true God, begirs munificence and excellence of their fi-om charity, in like manner as the charity, to the pittance which one poor old Christian church; which, because man gives to another; for we know charity unites minds, and makes one that every one, who acts, acts accord- out of many, therefore they called Ing to the dignity of his person; a king, each other brethren, but in JESUS a general, a captain, and a sergeant, CHRIST, their God. But because they each, respectively, according to his dig- were surrounded by barbarous nanity; for charity, viewed in itself, is tions, of whom they were afraid, they not estimated according to the excel- made a common stock of their goods, lence of the person, and thence of the which they enjoyed together in har gift, but according to the fulness of mony; and in their social meetings,. the affection which does it: and that every day, they conversed concerning thus a common servant, when he gives the Lord God their Savior Jesus Christ,, one little piece of money, may give and at the dinners and suppers, confrom fuller charity than a grandee, cerning charity; hence their brotherwho gives or bequeaths a treasure; hood. But after their times, when which also is according to these words; schisms began to arise, and at last the Jesus seeth the rich casting their gifts wicked heresy of Arius, which, with into the treasury; He seeth also apoor many, took away the idea of the divinwidow casting in thither two mites. He ity of the Lord's Human, charity desaid, Verily I say unto you, that this cayed, and the brotherhood was dispoor widow hath cast in more than all," persed. It is true, that all who in Luke xxi. 1, 2, 3. After these arose truth worship the Lord, and do his one from the fourth bench on the left, commandments, are brethren, Matt. and he spoke and said, "My opinion *xxiii. 8, but brethren in spirit; yet beis, THAT CHARITY IS TO ENDOW cause, at this day, no one is known, CHURCHES, AND TO DO GOOD TO THEIR what he is in the spirit, it is not necesMINISTERS. This I confirm by the sary that they should call each other 41 :322 Concerning Charity, brethren. A brotherhood of faith alone, proper for you, and buy Lhem of ar. anil still less of faith in ally other God apothecary, and take them. and yrol w\il than in the Lord God the Savior, is not be healed.' And the Lord will say tc. brotherhood, because charity, which those who pray for the forgiveness of makes it, is not in that faith. Where- sins without actual repentance,'Open fore I conclude that the old Christian the Word and read that, which I have brotherhood was charity; but this was, spoken in Isaiah: AhI, sinful nation, and is not; but I prophesy that it heavy with iniquity; wherefore, when ye is about to be." When he said this, spread forth your hands, I hide nly eyes a flamlleous light shone through the from you; although ye multiply prayers, window on the east. and tinged his Ido not hear. Wash yourselves; recheeks; on seeing which, the assembly move the evil of your works from bcfbre were astonished. At last there arose mine eyes; cease to do evil; learn to one from the fifth bench on the left, do good; and then your sins shall be and requested that he might be allowed removed and forgiven,' " i. 4, 15, 16, to add something to what the last had 17, 18. When this was done, I said, and after his request was granted, stretched forth my hand, and requested he said, "My opinion is, THAT CHAR- that I might be allowed, although IrY IS TO FORGIVE EVERY ONE HIS I was a stranger, to declare my opin. TREsPAssEs. This opinion I have ion also; which request the presi. received from a form of speaking used dent proposed, and after it was granted, by those who come to the holy sup- I spoke as follows: "My opinion is, per; for some then say to their friends, THAT CHARITY IS, TO ACT FROMI THE'Forgive me whatever I have done LOVE OF JUSTICE WITH JUDGMENT, IN amiss,' supposing thus that they EVERY WORK AND OFFICE, BUT FROM A have fulfilled all the duties of charity. LOVE FROMI NO OTHER SOURCE, THAN But I have thought with myself, that FRON THE LORD GOD THE SAVIOR. this is only a painted figure of charity, All the things that I have heard from and not the real form of its essence; those who sit upon the benches on the for those say this who do not forgive, right side and on the left, are renowned and also those who do not make any instances of charity; but, as the presieffort to obtain charity; and these are dent of this assembly premised, charity not amongst those in the prayer, which is spiritual in its origin and natural in the Lord himself taught, Father, for- its derivation; and natural charity, if it give us our trespasses, as we forgive is inwardly spiritual, appears to the those who trespass against us. For angels transparent, like a diamond; tlespasses are like ulcers, which must but if it is not inwardly spiritual, and bl opened and healed, or else corrupt- thence merely natural, it appears to ed matter is collected in them, which the angels like a pearl similar to the corrupts the neighboring parts, and eye of a boilea fish It is not mine to creeps about like a serpent, and turns say whether the renowned instances the blood in all parts of the body into of charity, which you have set forth in corruption. It is similar with trespass- order, are inspired by spiritual charity, es against the neighbor; these renain or not: but it is mine to say here, what and consume us, unless they are remov- the spiritual which ought to be in them, ed by repentance, and by a life accord- must be, that they may be the natuing to the commandments of the Lord. ral forms of spiritual charity Their And those who, without repentance, spiritual principle is this, that they be only pray to God, that He would forgive done from the love of justice vlith judgthem their sins, are like the citizens of ment, that is, that a man in the exeia city, infected with a contagious dis- cises of charity should see plainly ease, who go to the consul and say, whether he acts from justice, and he'Heal us, sir.' To whom the consul sees this from judgment. For a man would say,' How can I heal you? Go may do evil by good deeds; and also, to a physician, and learn the medicines by such acts as appear to be evil, he and concerning Good Works. 322 may do good; as, for example, he does the Savior. The reason is, because a11 evil by good deeds, who gives to a the good of charity is from the Lord; poor robber money to buy him a sword, for He says, He that abideth in 3Je, although he does not say this when he and I in him, beareth much fruit; be. asks for it; or if he takes him out of cause uwithout tie, ye cannot do ansy prison, and shows him the way to the thingr, John xv. 4; and that He hlath woods, and says with himself,'It is all power in heaven and in earth, Matt. not my fault that he practises robbery; xxviii. 18. And there is no love of' I have afforded assistance to a man.' justice with judgment from any other Take also another example; he who source, than from the God of heaven feeds an idler, and keeps him from who is justice itself, and firom whomr being compelled to labor, and says to man has all judgment, Jer. xxiii. 5; him,'Go into a chamber in my house, xxxiii. 15. Hence is made this concluand lie down upon the bed; why will sion, that all those things that have you fatigue yourself?' That man favors been said from the benches on the idleness; as also he who promotes re- right and on the left, concerning char. lations and friends of a dishonest ity, which are, That charity is morality disposition to offices of honor, in inspired by faith; That it is piety inwhich they can do many kinds of mis- spired by pity; That it is to do good to chief. Who does not see that such the good as well as to the evil; That works of charity are not from any love it is to be every way serviceable to of justice with judgment? Also, on the relations and friends; That it is to other hand, that a man may do good by give to the poor, and to help the needy; such acts as appear to be evil; as, for ex-'That it is to build hospitals, and to ample, a judge who acquits a criminal support them by gifts; That it is to because he sheds tears, and utters endow churches, and to do goodto their words of piety, and prays that he would ministers; That it is the old Christian forgive him, because he is his neigh- brotherhood; That it is to forgive every bor; when yet the judge performs a one his trespasses;-all these are excelwork of charity when he imposes a lent instances of charity, when they punishment on him according to the are done from the love of justice with'aw; for thus he prevents him from judgment; otherwise they are not chardoing further mischief, and from being ity, but are only like streams separated a nuisance to society, which is his from their fountain, and like branches neighbor in a higher degree, and he plucked from their tree; since genuine prevents the scandal of a partial judg- charity is to believe in the Lord, and to ment. Who does not know also, that act justly and uprightly in every work it is good for servants if they are chas. and office. Whoever, therefore, from tised by their masters, and for children the Lord, loves justice, and does it if they are chastised by their parents, with judgment, he is charity in its imon account of offences? The case is age and likeness." After these things similar with those in hell, all of whom were said, a silence was made, such as have a love of doing evil, in that they is made by those who see and acknowl. are kept shut up in prison, and when edge something in the internal man, that they do evils they are punished; which it is so, but not as yet in the external; the Lord permits for the sake of amend- this I observed from their faces. But mnent. This is done, because the Lord suddenly I was then taken away from is justice itself, and whatever He does, their sight, for I reentered from the He does from judgment itself. Hence spirit into my material body; for the it may be clearly seen, whence it is, natural man, because he is clothed with that, as was said above, charity be- a material body, does not appear to any comes spiritual from the love of justice spiritual man, that is, to a spirit and an with judgment, but from love from no angel; neither does any spiritual man other source than from the Iord God appear to the natural lnan 32,4 Concerning Charity, 460. SECOND RELATION. Once, of merit, which are from the works of when I looked around in the spiritual charity;" besides other things. But world, I heard, as it were, a gnashing those who made charity the essential of teeth, and also, as it were, a knock- of the church, sharply refuted those ing, and intermixed with them, as it things, by saying " That charity saves, were, a jarring sound; and I asked what and not faith. Does not God hold all the)y were; and the angels who were dear, and will good to all? flow can with me said, "They are colleges, God do this except through men? Does which by us are called inns, where God only give to speak with men the they dispute one with another. Their things which are of faith, and does He disputations are heard thus at a dis- not give to do to men the things which tance, but near they are heard only as are of charity'? Do you not see, that disputations." I went up and saw lit- you spoke absurdly concerning charity, tie houses built of rushes, cemented that it is earthly? Charity is heavenly, together with clay, and I wished to and because you do not do the good of look in through a window, but there charity, your faith is earthly. flow do was none; for it was not lawful to en- you receive your faith, but as a stock or ter through the door, because thus light a stone? You say,' By the hearing of would flow in from heaven and con- the Word.' But how can the Word, found. But then, on a sudden, a win- only heard, operate? and how can it dow was made on the right side, and operate upon a stock or a stone'! Perthen I heard them complaining that haps you are vivified, while you are they were in darkness; but presently a altogether unconscious of it; but whl,t window was made on the left side, the is that vivification, except that you ca.a window on the right side being shut, say that faith alone justifies and saves? and then by degrees the darkness was But what faith is, and what saving faith dispersed, and they seemed to them- is, you do not know." But then arose selves in their light. And after this, one, who was called by the angel that it was given me to enter through the spoke with me, a syncretist. lle took door and hear. There was a table in off his hood and laid it upon the table; the middle, and benches round about; but suddenly he put it on his head yet they all seemed to me to stand upon again, because he was bald. Tie said, the benches, and to dispute sharply " Hear; you are all wrong; it is true among themselves concerning FAITH that faith is spiritual, and charity moral, and CHARITY; on one side, that faith but still they are conjoined, and they was the essential of the church, and on are conjoined by the Word. and then the other, that charity was. Those by the Holy Spirit, and by the effect, who made faith the essential, said, which indeed may be called obedience, "Do we not deal with God by faith, but in which man has not any part, and with men by charity? Is not, then, because when faith is brought in, man faith heavenly, and charity earthly? knows no more than a statue. I have Are we not saved by what is heavenly, long thought with myself concerning and not by what is earthly? Also can- these things, and have at length found not God give faith from heaven, be- out, that man can receive faith from cause it is heavenly? And is not man to God, which is spiritual, but that he cangive himself charity, because this is not be moved by God to charity which earthly? And that which a man gives is spiritual, more than a stock." When himself is not of the church, and there- these things were said, those who were fore does not save. Can any one, then, in faith alone clapped, but those who b)e justified before God by works, which were in charity hissed; and the latter are called the works of charity? Be- from indignation said, "Hear, friends; lieve us, that by faith alone we are do you not know that there is a spiritnot only justified, but also sanctified, ual moral life, and that there is a if faith be not defiled with the things merely natural moral life; the spiritual and concerning Good Works. ~2. moral life is with those who do good itual or internal man; and because you from God, and still as from themselves, love spiritual things, therefore it has and the merely natural moral life is so happened to you; for, in our world, with those who do good from hell, and all things are done, and exist, and also yet still as from themselves. are changed, according to correspon. It was said that the disputation was dences." Then, instantly, there can.me heard as a gnashing of teeth, and a upon nie a desire of knowing how Iman knocking, with which was intermixed can do good from God, and yet alto>. a jarring sound. The disputation gether as from himself; wherefore I heard as the gnashing of teeth was asked those who were eating figs how from those who made faith the only they comprehend it. They said that essential of the church, and the knock- they could not comprehend it otherwise ing was from those who made charity than that God works it, inwardly, ill the only essential of the church, and man and by man, when he is ignorant the jarring sound intermixed was from of it; since if man should be conscious the syncretist. The reason why their of it, and should thus do it, he would sounds were thus heard at a distance, do only apparent good, which inwardly was, because they all had disputed in is evil; for all that proceeds from man the world, and had not shunned any proceeds from his proprium, and this evil, and therefore had not done any from nativity is evil; how, then, can good from a spiritual origin4 and they good from God,and evil from man, be were also entirely ignorant, that all of conjoined, and thus conjointly proceed faith is truth, and all of charity is good, into act? And the proprium of man and that truth without good is not in the things of salvation continually truth in spirit, and that good without breathes merit, and' as far as it does truth is not good in spirit, and that this, it takes away from the Lord his thus one makes the other. merit, which is the highest injustice 461. THIuRD RELATION. I was and impiety. In a word, if the good once conveyed to the southern region which God works in man should flow in the spiritual world, and into a cer- into the willing of man, and thence tain paradise there, and I saw that this into his doing, that good would be utexcelled the rest that I had hitherto terly defiled and also profaned, which, surveyed; the reason was, because a however, God never permits. Man, garden signifies intelligence; and all indeed, can do good and think that it who are superior to others in intelli- is from God, and call it the good of g mnce are transferred to the south; the God through him; but still that it is, waev garden of Eden, in which Adam with do not comprehend. But then I opened his wife was, signifies nothing else; my nmind and said, " You do not com-;vherefore their being expelled from it prehend it, because you think firon involves that they were deprived of appearance; and thought from appearintelligence, and thus also of integrity ance, when confirmed, is fidallacy. The of life. As I was walking in this appearance and fallacy thence are in southern paradise, I observed some sit- consequence of your believing that all ting under a certain laurel-tree eating the things that a man wills and thinks, figs. I went to them and asked them and thence does and speaks, are ill for some figs, and they gave me some; himself, and consequently from himself, and lo, the figs in my hand became when yet nothing of them is in himself grapes; and when I was wonderinr at except the state of receiving what flowvs this, an angelic spirit, who stood by me, in. Man is not life in. himself, but he said to me, "The figs in your hand have is an organ receptive of life; the Lord become grapes, because figs from corre- is life in Himself, as He also says in bpondenice signify the goods of charity, John; As the Father hath life in J1im. and thence of faith, in the natural or self, so also hath He given to the Son e ternal man; but grapes the goods of to have life in Himself, v. 26; besides charity, and thence of faith, in the spir- in other places, as John xi. 25; xiv. 6 3&26 Concerning Cltarity, 9. There are two things which make that it operates in him; but this life is life, love and wisdorn; or, what is the varied and modified according to the samni, the good of love and the truth of organization induced by lc've. You wisdom; these flow in from God, and are may also know that all the good of received by man as if they were his; love and charity, and all the truth of and because they are felt thus, they wisdom and faith, flow in, and are not also proceed firom man as his. Their in man, from this, that whosoever thinks being thus felt by man is given by that such a thing is in man from creathe Lord, that that which flows in may tion, must finally think that God infiusaffect him, and thus may be received ed Himself into man, and thus that men and renmain. But, because all evil were in part gods; and yet those who also flows in, not from God, but from think this from faith become devils, hell, and this is received with delight, and with us stink like carrion. Bebecause man is born such an organ, sides, what is the action of man, but therefore no more of' good is received the mind acting? for what the mind fromn God, than there is of evil removed wills and thinks, this it acts and speaks by man as by himself, which is done by bythe body, its organ; wherefore, when repentance, and at the same time by the mind is led by the Lord, the action faith in the Lord. That love and wis- and speech are also led, and the action domn, charity and faith, or, more gener- and speech are led by the Lord, when ally speaking, the good of love and man believes in Him. Unless it were charity and the truth of wisdom and so, say, if you can, why the Lord in his faith, flow in, and that the things which Word has, ini thousands of places, coinflow in appear in man altogether as manded that man should love his neighhis, and thence proceed as his, may be bor; that he should perform the goods seen manifestly from the senses of see- of charity, and produce fiuits as a tree, ing, hearing, smelling, tasting and and should do the commandments; and touching: all the things which are felt this and that, that he may be saved. In the organs of those senses flow in And also, why did He say that man from without, and are felt in them: in should be judged according to his like manner, in the organs of the inter- deeds or works; he who does goods to nal senses, with the difference only, heaven and life, and he who does evils that spiritual things, which do not ap- to hell and death? HIow could the Lord pear, flow into these, but naturalthings, have spoken such things, if all that which do appear, flow into the former. proceeds from man were meritorious, In a word, man is an organ receptive and thence evil? You may know, of life from God; consequently he is therefore, that if the mind be charity, receptive of good, so far as he desists the action also is charity; but if the from evil. The power to desist from mind be faith alone, which also is faith evil the Lord gives to every man, be- separate from spiritual charity, the cause He gives him to will and to un- action also is that faith." On hearing derstand; and whatsoever man does this, those who sat under the laurelfrom the will according to the under- tree said, "We comprehend that you standing, or, what is the same, what- have spoken justly, but still we do not ever he does from the freedom of the comprehend." To whom I replied, will according to the reason of the un- " You comprehend that I have spoken derstanding, this remains; by it the justly, from the common perception Lord leads man into a state of conjunc- which man has from the influx of light lion with Himself, and in this reforms. fiom heaven, when he hears any truth, regenerates, and saves him. The life but you do not comprehend, firom the which flows in is life proceeding from peculiar perception which man has tihe Lord, which life also is called the from the influx of light from the world. Spirit of God; in the Word, the Holy Those two perceptions, namely, the Spirit, concerning which also it is said internal and the external, or the spiritthat it enlightens and enlivens, yea, ual and the natural, make one with the and concermng Good TW/orks. 327 wise; you also call make them one, if they represented, because I knew that you look to the Lord and remove all the things that appear in the spirit. evils. Because they understood this, I ual world are correspondences, and plucked some twigs from a certain vine, represent spiritual things, which are of and handed to them, and said, " Do you affection and thence of thought. And believe that this is from me, or from then they spoke with me from heaven the Lord?" And they said, " That it and said, " You know yourself what was of me from the Lord." And lo, the dock represents, and also what the the twigs in their hands put forth vessels, as also what the boys and girls grapes. But when I retired, I saw a upon them; but you do not know what table of cedar, upon which there was the turtles represent." And they said, a book, under a green olive-tree, the "The turtles represent those of the trunk of which was bound around with clergy there, who entirely separate a vine. I looked at it, and behold, it faith from charity and its good works, was a book written by me, called AR- affirming with themselves that there is CANA C(ELESTIA. And I said, that in plainly no conjunction; but that the that book it is fully shown that man is Holy Spirit, by faith in God the Father, an organ receptive of life, and not life; for the sake of the Son's merit, enters and that this cannot be created, and into man and purifies his interiors even thus created be in man, any more than to his own will, of which they make, as light in the eye. it were, an oval plane; and that, whei 462. FOURTH RELATION. I looked the operation of the Holy Spirit a; towards the sea-coast in the spiritual proaches to that plane, on the left side world, and I saw a spacious dock-yard. of it, it turns itself away around it, an J I went to it, and looked into it, and does not touch it at all, and that thus behold, there were vessels there, large the interior or higher part of the mental and small, and in them merchandise powers of man is for God, and that the of every kind, and upon the decks exterior or lower part is for man; and were sitting boys and girls distributing thus that not any thing that man does, it to those who wished for it. And appears before God, neither the good they said, " WTe expect to see our beau- nor the evil; not the good, because this tiful turtles, which will soon rise up is meritorious, and not the evil, because out of the sea to us." And lo, I saw this is evil; since if they appeared belittle and great turtles, upon the shells fore God, man would perish from both; and scales of which there sat young and because it is so, that it is allowable turtles, which were looking to the for man to will, think, speak and do islands round about. The turtles, the whatever he likes, provided he takes fathers, had two heads; one great one, heed to himself before the world." I covered over with a shell similar to the asked, whether they also assert that it shell of their bodies, whence they shone; is allowable to think concerning God, and another little one, such as turtles that He is not omnipresent and omnishave, which they drew back into the cient. They said from heaven, that fore part of the body, and also in- this also is allowable for them, because serted in a secret way into the greater God, with him who has got faith, and head. But I kept my eyes upon the is purified and justified by it, does not great shining head, and saw that this look at any thing of his thought and had a face like a man, and talked with will, and that he still retains in the the boys and girls upon the decks, and inner bosom, or higher region of his licked their hands, and then the boys mind or mental powers, the faith which and girls stroked them, and gave them he had received in the act of it, and food and dainties, and also precious that this act may some timne return, things, as silk for clothes, almug wood when man is ignorant of it. These for tables, purple for decorations, and things are what the little head rcpreSCARLET FOR COLORING. Onl seeing sents, which thev draw into the fore these thlings, I desired to know what part of the body, and also insert into 329L Concerning Charzty, the great head, when they speak with of the abyss mentioned in itev. ix. 2 the laity; for they do not speak with and they become corporeal spirits, and them from the little head, but from the appear like the mummies of the Egyp. great one, which in front appears en- tians; for a hardness is induced upor: dued, as it were, with a human face; the interiors of their minds, because in and they speak with them from the the world also they interposed a hedge. Word, concerning love, concerning There is an infernal society of them charity, concerning good works, con- near to the infernal society of the Macerning the commandments of the dec- chiavelians, and they enter every where alogue, concerning- repentance; and fromr one to the other, and call each they take firom the Word almost all the other companions; but they go out bethings that are there concerning them; cause there is a diversity arising from but then they insert the little head into this, that there was with the former the great one, from which they think something religious concerning the act inwardly with themselves that all those of justification by faith, but not any things should not be done for the sake with the Machiavelians. of God and salvation, but only for the After I had seen them cast out from sake of the public and private good. the societies, and collected, that they But because they speak concerning might be cast down, I saw a vessel those things from the Word, especially in the air, flying with seven sails, and concerning the Gospel, the operation in it officers and sailors clad in purple of the Holy Spirit and salvation, sweetly garments, having upon their caps magand elegantly, therefore they appear to nificent laurels, exclaiming, " Lo, we the hearers like beautiful men, and are in heaven; we are doctors, clothed wiser than all others in the world: in purple and decked with laurels above wherefore you also saw that dainties all, because we are the heads of the wise and precious things were given to them of all the clergy in Europe." I wonby the boys and girls sitting upon the dered what this was; and it was said decks of the vessels. These, therefore, to me, that they were images of pride, are those whom you saw represented and ideal thoughts \which are called fanas turtles. In your world, they are tasies, from those who before seemed scarcely distinguished from others, only like turtles, and now like insane persons by this, that they believe themselves cast out from the societies and collected wiser than all, and laugh at others, even together, and were standing together i'ose who are in similar doctrine as to in one place. And then I desired to'aith, but not in those secrets. They speak with them, and went to the place carry with them in their clothes some where they stood, and saluted them little sign by which they make them- and said, "Are you those who have selves distinguished from others. The separated the internals of men from one wvho spoke with me said, "I shall their externals, and the operation ot not tell you what they think concerning the HIoly Spirit as in faith, from its cothe other things of faith, as what con- operation with man out of faith, and so cerning election, concerning free agen- have separated God from man? Have cy, concerning baptism, and concerning you not thus not only removed charity the holy supper, which are such things itself and its works from faith, as many as they do not divulge. but we in heav- other teachers amongst the clergy have en know them. But because they are done, but also faith itself, as to its mansuch in the world, and after death it is ifestation before God from man? But not allowable for any one to speak I ask, Do you wish that I should speak otherwise than he thinks, therefore, be- with you concerning this subject from cause they cannot then speak other- reason, or from the Sacred Scripture?" wise than from the insanities of their They said, " Speak first from reason." own thoughts, they are reputed as in- And I spoke, saying, "Itowv can the sane, and are cast out of the societies, internal and the external with man be and at longth are let down into the pit separated? Who does not, or may not and concerning Good Works. 325 see, fromn common perception, that all things should turn themselves back the interiors of man proceed and are about the elbow, to the left or to the continued to the exteriors and even to right, and should not enter by conhis extremes, that they may produce tinuity, would not the hand fall off from their effects and perform their works? the arm, and putrify like sornethingr Are not internal things for the sake of inanimate torn asunder? Yea, if you the external, that they may terminate will believe, it would be as with tile and suosist in them, and thus exist, body, if a man were beheaded. Just so scarcely otherwise than as a pillar on it would be with the human mind and its pedestal? You can see, that, unless its two lives, the will and the underthere were a continuation, and thus standing, if the divine operations wlhich conjunction, the extremes would be are of faith and charity should stop in dissolved and dissipated like bubbles the middle of the way, and not extend in the air. Who can deny that the in- by continuity even to man; man, indeed, terior operations of God with man are would then be not only a brute but a myriads of myriads, concerning which rotten log. These things are accordman knows nothing'? And of what ing to reason. Now, if you will hear, use is it for him to know them, if he the same are also according to the only knows the extremes,in which,with Sacred Scripture. Does not the Lord his thought and will, he is together with say, Abide in Ale, and I in you; I aln God. But this shall be illustrated by the Vine, and ye the branches. lie an example. Does man know the in- that abideth in A e, andcl I in him, bcarterior operations of his speech; as how eth much fruit, John xv. 4, 5. Are the lungs draw in the air, and with it not fruits the good works which the fill the vesicles, the bronchiam and the Lord does through man, and man of lobes; how they send forth that air himself from the Lord'? The Lord into the trachea, and there turn it into also says, that He stands at the door sound; how the sound is modified in and knocks, and that to him who opens, the glottis by help of the larynx; and He goes in and stips with himl, anld lhe how the tongue then articulates it, and with Hin, Rev. iii. 20. Does not the the lips complete the articulation, that Lord give pounds and talents that man it may become speech? Are not all may trade with them, and gain? and these interior operations, concerning as he gaiis, does Ile not give eterwhich man knows nothing, for the sake nal life? Matt. xxv. 14 to 34; Luke cof the extreme, that man may be able xix. 13 to 26. Also, that I-Ie gives to speak? Remove or separate one of wages to every one according to the those internal things from its con- labor in his vineyard, Matt. xx. 1 to 17. nection with the extremes, would man But these are a few; pages may be have been able to speak any mnore filled from the Word concernilng this, than a stock? Let there be another that man should produce fruits like a example. The two hands are ultimate tree, should work according to the things of man: are there not interior commandments, should love God and things, which are continued thither the neighbor, &c. But I know that from the head, through the neck, also your own intelligence cannot have any through the breast, tIe shoulders, the thing, such as it is in itself, in common arms and the fore arms; and are there with the things which are firom the not innumerable muscular textures, in- Word, which although you speak, still numerable phalanxes of moving fibres, your ideas pervert them; and you caninnumerable bundles of nerves and not do otherwise, because you remove blood-vessels, and many ginglymuses all things of God from man, as to comof' the bones with their ligaments and munication and thence conjunction; membranes'? Does man know any what, then, remains, but to remove thing concerning them? And yet his also all things of worship?" Afterhalnds operate friom all and each of wards they appeared to me in the tlte m Suppose that those interior light of heaven, which discloses amid 42a 330 Concerning Charity, and concerning Good Worlks. manifests what every one is; and then rags, and girded with nets like those they did not appear, as before, in a of fishermen, about the loins, through vessel in the air, as if in heaven, nor which their nakedness appeared; and dressed in purple as to clothes, nor then they were let down into a society crowned with laurels as to the head; which was contiguous to the Machi. but i, a sandy place, in garments of avelians. Concernzng Free Agency. 33) CHAPTER VII1. CONCERNING FREE AGENCY. 463. BEFORE I proceed to deliver the fall of his first parents, was so en. the doctrinal of the New Church con- tirely corrupted, that, in spiritual things cerning FREE AGENCY, it is necessary which relate to our conversion and salthat those things be premised, which vation, he is by nature blind; that he the present church delivers in its dog- neither understands, nor can under. matical books concerning it; since, stand, the Word of God when preached, unless this be done, a man who has but esteems it as a foolish thing, and sound reason and religion may be- never of himself approaches to God, but lieve that it is not worth while to write rather is an enemy of God, and remaiIns any thing new concerning it; for he so, until, by the power of the Holy might say, " Who does not know that Ghost, through the Word preached ard man has free agency in spiritual things? heard, he is, of mere grace, without Otherwise, what reason would there be any cooperation on his part, convert. that priests should preach, that men ed, gifted with faith, regenerated and should believe in God, that they should renewed; page 656. II. We believe turn themselves about, that they should that the understanding, heart and w ill of live according to the precepts in the a man not born again, in spiritual and Word, that they should fight against the divine things, of their own natural concupiscences of their flesh, and that powers, cannot at all understand, be. they should make themselves new crea- lieve, embrace, think, will, begin, fin. tures; besides many such like things? ish, act, operate, and cooperate; but Wherefore he cannot think with him- that man is altogether corrupt and dead self otherwise than that those things to good; so that, in the nature of man, would be only words of wind, if there since the fall, before regeneration, there were not any free agency in the things is not remaining a single spark of spirof salvation, and that to deny it would itual strength, by which he can prebe madness, because contrary to com- pare himself for the grace of God, mon sense. But that still.the present or apprehend it when offered, or acchurch goes against it, and casts it out commodate himself, and of himself be of its temples, may be evident fi-om the capable of receiving it; or can, by his book called FORMULA CONCORnDT, to own strength, contribute any thing to which the Evangelical swear, from his conversion, either in the whole, or these things there,which follow. That by halves, or in the least part, act, opthere is the same doctrine, and thence erate, or cooperate of himself, or as of faith, concerning free agency,with the himself; but that man is the servant of Reformed, thus the same in the whole sin and the slave of Satan, by whom he Christian world, therefore in Germany, is actuated; thence, therefore, his natuSweden, Denmark, England and Hol- ral free agency, by reason of his corland, is evident from their dogmatical rupted powers and his depraved nature, books. These things, therefore, were is active and efficacious only to those taken from the FORMULA CONCORDITr, things which displease and offend God; of the Leipsic edition, in the year 1756. p. 656. III. That man is industrious 464. "I. The doctors of the Augs- and ingenious in civil and natural burg Confession assert, that man, from things, but in spiritual and divinec ;332 Concerning Free Agency. things, ui hich relate to the salvation of small as they are, are infected anal con, the soul, lie is like a stock, a stone, the taminated with poison by hereditary pillar of salt, Lot's wife, which have disease, so that they are of nro account not the use, of eyes, mouth or of any in the sight of God p. 641. IX. That of the senses; p. 661. IV. That man man in conversion, by which from a has still a locomotive power, can gov- child of wrath he becomes a child of ern his external members, hear the gos- grace, does not cooperate with the pel, and in some manner meditate, but Holy Ghost, for the conversion of' man that still in his secret thoughts he des- is solely and exclusively his work; p. pises it as a foolish thing, neither can 219, 519 and the following, 66t3 and he believe, and in this respect he is the following; appen. p. 143. Thlat worse than a stock, unless the Holy yet a man born again by virtue of the Ghost in him be efficacious and enkin- Holy Ghost, can cooperate, although dle and operate in him faith and other much infirmity still accompanies; and virtues approved by God, and obedi- that he operates well, so far and so ence; p. 662. V.'With some reason it long as he is led, guided and governed may be said that man is not a stone or by the Holy Ghost; but still he does a stock; a stone or a stock does not not cooperate with the Holy Ghost, as resist nor understand or feel what is two horses together draw a chariot; p. done with it, as man by his will resists 674. X. Original sin is not a certain God, until he is converted to God; and fault which is perpetrated in act, but yet it is true that man, before conver- it is fixed most deeply in the nature, sion, is a rational creature, that has an substance and essence of man, w\hich understanding, but not in divine things, is the source of all actual sins, such as and a will, but not that he may will depraved thoughts, words, and evil any good conducive to salvation; but works; p. 577. That hereditary disyet he can contribute nothing to his ease, by which the whole nature was conversion, and in this respect he is corrupted, is a horrible sin, and indeed worse than a stock or a stone; p. 672, the beginning and head of all sins, 673. VI. That the whole of conver- from which, as the root and source, all sion is the operation, gift and work of transgressions proceed; p. 640. That the Holy Ghost alone, who operates the whole nature, by that sin, as by a and effects it, by his virtue and power spiritual leprosy, is, even in the inmost through the Word, in the understand- bowels and deepest recesses of the ing, heart and will of man, as in a pas- heart, wholly infected and corrupted in sive subject, when man does not act at the sight of God; and on account of all, but is only acted upon; that yet it this corruption, the person of man is is not done in the same manner as a accused and condemned by the law of statue is formed out of stone, or a seal God; so that by nature we are chil(i en impressed upon wax, because the wax of wrath, slaves of death and damnahas neither knowledge nor will; p. tion, unless, by the benefit of Christ's 6SI. VII. It is according to the say- merit, we are delivered and saved fiornom ings of some fathers and modern doc- these evils; p. 639. That hence there tors, That God draws but the.willing, is a total want or privation of original thus that the wvill of man does some- righteousness or the image of God, thing in conversion; but these are not created with him in paradise, arnd that according to the sacred words, for thence is the impotence, unfitness, and they confirm a false opinion concern- stupidity, by which man is altogether ing the powers of the human will in unfit for all divine or spiritual things. conversion; p. 5S2. VIII. That in the That instead of the image of God lost outward things of the world, there is in man, there is an inmost, most vile, still left to man something of under- most deep, inscrutable, inexpressible standing, powers and faculties, al- corruption of the whole nature, and of though these miserable remains are all the powers, especially of the higher very weak' and even these themselves, and principal faculties of the soul, in Concerning Free Agency. $33 the mind, understanding, heart and not in the Lord, but in his proprium, will; p. 640." as he is who believes that he does all 465. These are the precepts, dogmas things from himself, even good; and and decrees of the present church con- that by eating from this tree is nmealnt cerning man's free agency in spiritual the appropriation of evil. and in natural things, as also concern- 467. In the Word, by the garden of ing original sin. These have been Eden, is not meant any garden, but adduced, in order that the precepts, intelligence; nor by tree, any tree, but dogmas and decrees of the New man. That the garden of Eden signiChurch concerning those things, may fies intelligence and wisdom, may be more evidently appear; for from the evident from these passages; IN Tli Y two forms thus placed together, the INTELLIGENCE AND WISDOM thou hadst truth appears in the light; as is done madefor thyself riches; thou hast bcen In pictures, in which an ugly face is in EDEN, THE GARDEN OF GOD; and placed at the side of a beautiful face, in what follows there, Full of WISDO.M, from which, seen together, the beauty thou hast been in EDEN, THE GARDEN of the one and the ugliness of the OF GOD; every precious stone thy cover. other, are clearly exhibited to the eye. ing, Ezek. xxviii. 4, 12, 13. These The decrees of the New Church are things are concerning the prince and these which follow. concerning the king of Tyre, of whom 466. I. THAT TWO TREES WERE wisdom is predicated, because by Tyre, PLACED IN THE GARDEN OF EDEN, in the Word, is signified the church as ONE OF LIFE, AND THIE OTHER OF THE to the knowledges of truth and goo,!) KNOWLEDGE OF GOOD AND EVIL, SIG- by which is wisdom; by the preciolus NIFIES TIHAT FREE AGENCY IN SPIRIT- stones which were his covering, am e UAL THINGS WAS GIVEN TO MAN. also signified the knowledges'of truth It has been believed by many, that and good; for the prince and the king by Adam and Eve, in the book of of Tyre were not in the garden of Moses, are not meant the man and Eden. And elsewhere, in Ezekiel; woman first created; and to confirm it, Ashur, a cedar in Lebanon; the cedars they have adduced arguments concern- did not hide him in THE GARDEN OF ing the Preadamites, from computa- GOD; no tree in THE GARDEN OF GOD tions and chronologies among some was equal to him in beauty. All THE nations; and also from the saying of TREES OF EDEN, IN THE GARDEN OF Cain, the first-born of Adam, to Jeho- GOD, emulated him, xxxi. 1, 8. And filr. vah; I shall be a fugitive and vabg- ther; To whom hast thou become like, abond in the earth, so that whoever thus in glory and in greatness, among Jindeth me will hill me. W1'herefore THE TREES OF EDEN, verse 1.8. This Jehovah set a mark upon Cain, that is said concerning Ashur, because whoever should find him, might not kill by him, in the Word, is signified rahim, Gen. iv. 14, 15. And after he tionality and thence intelligence. In hlad gone out from the face of Jehovah, Isaiah; Jehovah will comfort Zionl; He he dwelt in the land of Nod, and built a will turn her desert into EDEN, and her city, 16, 17; consequently, that the wilderness into THE GARDEN OF JEIIOearth was inhabited before Adam. VAH, li. 3. Zion there is the church, But that by Adam and his wife is and Eden and the garden of Jehovah, meant the most ancient church in this is wisdom and intelligence. Il the earth, has been abundantly demonstrat- Revelation; To him that overcometh, 1 ed in the ARCANA C(ELEsTIA,published will give to eat of TIlE TREE OF LIFE., by me at London; and there also, that which is in THE MIDST OF THE PARA by the garden of Eden, is meant the DISE OF GOD, iii. 7. In the midst oj wisdom of the men of that church; and the street and of the river on each side by the tree of life, the Lomd in man, and shall be the tree of lifer xxii. 2. From man in the Lord; and by the tree of these it is clearly manifest. that by the the knowledge of good and evil, man garden in Eden. in which Adam is 334 Concerning Free Agency. said to have been placed, is meant in- beautiful with fruit, xi. 16, 17; besides telligence and wisdom, because similar many other passages, which, on acm things are said concerning Tyre, count of their abundance, are not here Ashur and Zion. By garden is signi- brought forward. fled intelligence also in other places in 469. Every one at this day, who has the Word, as Isaiah lviii. 11, lxi. 11 interior wisdom, may perceive or conJer. xxxi. 12; Amos ix. 14; Numbers jecture, that those things which are xxiv. 6. This spiritual meaning of written concerning Adam and his wife, garden derives its cause from the rep- involve spiritual things, which 1no one resentations in the spiritual world; has hitherto known, because the spiritthere paradises appear where angels in ual sense of the Word has never till intelligence and wisdom are. The in- now been laid open. Who cannot see telligence itself and wisdom which they afar off, that Jehovah would not have have from the Lord, exhibit such placed two trees in the garden, and things around them; and this is done one for a stumbling-block, except for the from correspondence, for all the things sake of some spiritual representation? which exist in the spiritual world are And that, because they both ate of a correspondences. certain tree, they were cursed; and 468. That tree signifies man, is evi- that that curse adheres to every man dent from these passages in the Word; after them, thus that the whole hu. All the trees of thefield shall know that man race, on account of the fault of F Jehovah humble the hig/h tree, exalt one man, in which there was not any the low tree, and dry the green tree, evil of the concupiscence of the flesh and make the dry tree fourish, Ezek. and iniquity of heart, was condemned; xvii. 24. Blessed is he whose delight does this square with the divine jusis in the law; he will be like a tree tice? Especially, why did not Jehoplanted by rivers of waters, which vah withhold him from eating, when, will produce its fruit in its season, being present, He saw it? And why Psalms i. 1, 3, Jer. xvii. 8. Praise did he not cast the serpent down Jehovah, ye trees of fruit, Psalms into hell before he persuaded? But, my cxlviii. 9. The trees of Jehovah are friend, God did not do this, since thus filled full, civ. 16. The axe lieth at He would have taken away free agency thie root of the tree; every tree not pro- from man; from which, however, man ducing good fruit shall be cut down, is man, and not a beast. When this Matt. iii. 10; vii. 16 to 21. Either is known, it appears in evidence, that make the tree good, and the fruit good, by those two trees, one for life and or make the tree corrupt; for the tree the other for death, was represented is known from thefruit, Matt. xii. 33, man's free agency in spiritual things. Luke vi. 43, 44. I will kindle a fre, Besides, hereditary evil is not thence, which shall devour every green tree and but from parents, by whom the inclinaevery dry tree, Ezek. xx. 47. Since tion to evil, in which they themselves tree signifies man, therefore it was a were, is communicated to their children statute, That the fruit of a tree ser- That it is so, is clearly seen by any one viceableforfoodin the land of Canaan who attentively observes the manners, shouldcl be accounted uncircumcised. minds and faces of the children, yea, Lev. xix. 23, 24. Since olive-tree sig- of the families, from one father; but nifies a man of the celestial church, it still it depends upon each one in the is said concerning the two witnesses family,whether he will accede or recede, who prophesied, That they were twoo since every one is left to his own choice. olive-trees standing by the Lord of the But what, in particular, the tree of life whole earth, Rev. xi. 4; also Zech. signifies, and the tree of the knowledge iv. 3, 11, 12. And in David; I am a of' good and evil, has been fully ex. green olive-tree in the house of God, plained in a RELATION above, n. 48 Psalms lii. 8. And in Jeremiah; The which may be seen. Lord called thy name a green olive-tree, 470. II. THAT MAN IS NOT LIFE Concerning Free Agency. 3135 BUT A RECEPTACLE OF LIFE FROM from the inmost parts, and thence grow A oD. wonderfully, without any deviation, It is commonly believed, that life is from the first stamen even to the fruii it, man his, so that he is not only a re- and to new seeds; nor would any csir tacle of life, but also life. That it is worms be procreated from the effluvia comtmonly so believed, is from appear- from the earth and from the exhalation ante, because he lives, that is, feels, of vapors from vegetables, by which this ks, speaks and acts altogether as the atmospheres are impregnated. Who froti himself. Wherefore this, that can from reason think, that the Infimail is a receptacle of life, and not life, nite can create any thing else than canniot but seem as something unheard finite; and that man, because he is of, -. as a paradox adverse to sensual finite, is any thing else than a form, thought, because to appearance. The which the Infinite can vivify from the cause of this fallacious belief, that man life in itself? And this is meant by is a/so life, consequently that life was these Words; Jehovah formedman, the created inherent in him, and after- dust of the earth, and breathed into his wards produced in man by natural gen- nostrils the breath of lives, Gen. ii. 7 eration, I have deduced from appear- God, because He is infinite, is life in ance; but the causeof the fallacy from Himself; this He cannot create and appearance is, that most at this day are thus transcribe into man, for this would natural, and few spiritual, and the nat- be to make him God; that this was iral man judges from appearances, and done, was an insanity of the serpent or thence fallacies, and these are diamet- devil, and from him of Eve and Adam; rically opposite to this truth, that man for the serpent said, In the day that ye is only a receptacle of life, and not life. eat of the fruit of this tree, your eyes That man is not life, but only a recep- will be opened, and ye will be as God, tacle of life from God, is evident from Gen. iii. 5. That this direful persuathese clear testimonies, that all things sion, that God transfused and transcribwhich are created are in themselves ed himself into men, was entertained finite; and that man, because he is by the men of the most ancient church, finite, could not have been created but at its end, when it was consummated, from finite things; wherefore in the I have heard from their mouth; and book of Creation it is said, that Adam these, on account of that horrible tewas made of the earth and its dust, lief, that thus they were gods, lie deeply from which also he was named, for concealed in a cavern, to which no Adam signifies the ground of the earth; one can approach, without being seized and every man actually consists only with an inward dizziness, so that he of such things as are in the earth, and falls down. That by Adam and his irom the earth, in the atmospheres: those wife is understood and described the things which are in the atmospheres most ancient church, was made known fromn the earth man sucks in through in the preceding article. the lungs, and through the pores of the 471. Who does not see, if he can whole body, and the grosser parts by think from reason, elevated above the food made of things from the earth. sensual things of the body, that life is But as to what concerns the spirit of not creatable? For what is life, but the man, that also is created from finite inmost activity of love and w sdom, things. What is the spirit of man, but which are in God, and are God, which a receptacle of the life of the mind? life also may be called the very living The finite things, from which that is, force? I-e who sees this, can also see are the spiritual substances, which are that that life cannot be transcribed into in the spiritual world, and also are any man, except together with love and brought together into our earth, and wisdom. Who denies, or can deny, therein concealed. Unless these were that all the good of love and all the together with material things in the truth of wisdom are solely from God; earth, no seed court be impregnated and that,as far as man receives them 336 Concernmg Frect Agency. from God, so far he lives from God, form receptive of love and wisdom from and is said to be born of God, that is, God, influx would also be denied, and regenerated. And, on the other hand, thus that all good is from God; and as far as any does not receive love and likewise conjunction with God would wisdom, or, what is similar, charity and be denied, and thence it would be an faith, so far he does not receive life, empty word, that man may be a habitawhich in itself is life, from God, but tion and temple of God. from hell, which is no other life than 473. But that man does not know inverted life, which is called spiritual this from any light of reason, is because death. fallacies firom the believed appearances 47'2. From the things said above, it of the external senses of the body overmay be perceived and concluded that shadow that light. That man feels no the following things are not creatable, otherwise than that he lives fiom his viz: 1. that the infinite is not; 2. own life, is because the instrumental that love and wisdom are not; 3. and feels the principal as its own, and canthence life is not; 4. nor light and not, therefore, distinguish them; fbr the heat; 5. yea, neither activity itself principal cause and the instrumental viewed in itself; but that organs re- cause act together as one cause, ac. ceiving them are creatable and created. cording to a maxim known in the learned These things may be illustrated by world. The principal cause is life, these comparisons;-that light is not and the instrumental cause is the mind creatable, but its organ, which is the of man. It appears as if beasts also eye; that sound, which is an activity possessed life created in themselves, of the atmosphere, is not creatable, but but this is a similar fallacy; for they its organ, which is the ear; that neither are organs created for receiving light is heat, which is the primary active and heat from the natural world, an I principle, for receiving which, all the at the same time from the spiritual things which are in the three kingdoms world; for every species is a form of of nature were created, which accord- some natural love, and receives light ing to reception do not act, but are and heat from the spiritual world meacted upon. It is from creation, that diately through heaven or hell, gentle where there are things active, there are beasts through heaven, and ferocious also things passive, and that those two ones through hell. Man alone receives join themselves together as into one. light and heat, that is, wisdom and If the active were creatable, as the love, immediately from the Lord; this passive, there would have been no need is the difference. of the sun, and of heat and light thence, 474. That the Lord is Life in Himbut all created things might subsist self, thus Life itself, He teaches in without them: when yet, if those John; The Word uwas with God, and should be removed, the created uni- God was the lVord. In Him was Life, verse would fall into chaos. The sun and the Life was the light of men, John of the world itself consists of created i. 1, 4. And also, As the Father ahth substances, the activity of which pro- Life in Himself, so He hath given to duces fire. These things are adduced the Son to have Life in Himself, v. 26 for the sake of illustration. It would And again, I am the WaTcy, the Truth be similar with man, if spiritual light, and the Life, xiv. 6. And again, tie which in its essence is wisdom, and that followeth Mlie sh7all have the light spiritual heat, which in its essence is of Life, viii. 12. love, should not flow into man and be 475. III. THAT MAN, WHILE HE received by man. The whole man is LIVES IN THE WORLD, IS HELD IN nothing else than a form organized for THE MIDDLE BETWEEN HEAVEN AND the reception of those two, as well from HELL, AND THERE IN SPIRITUAL EQUIthe natural world as from the spiritual LIBRIUM, WHICH IS FREE AGENCY. world, for they correspond to each That it may be known what free other. If it were denied that man is a agency is, and of what quality, it is Concerning Free Agency. 3j7 necessary that it should be known other hand, good from heaven flows in whence it is; from a knowledge of its thither also in all abundance. It is this origin, especially, it is known not only interstice, of which Abraham said to that it is, but also what it is. Its origin the rich man in hell, Between us and is from the spiritual world, where the you there is a great gulf Jixed, so that mind of man is held by the Lord The those who would pass over jron hence mind of man is his spirit, which lives to you cannot; neither can those who after death; and his spirit is continually are there pass over to us, Luke xvi. 26. in consociation with its like in that Every man, as to his spirit, is in the world; and his spirit, by the material middle of this interstice, solely in order body with which it is encompassed, is that he may be in free agency. This with men in the natural world. That interstice, because it is so great, and man does not know that he is in the appears to those who are there as a midst of spirits as to his mind, is be- great orb, is called THE WORLD OF cause those spirits with whom he is SPIRITS; it is also full of spirits, bein consociation in the spiritual world, cause every man after death first comes think and speak spiritually, but the thither, and is thereprepared either for spirit of man, while it is in the material heaven or for hell; he is there amonig body, naturally; and spiritual thought them in consociation, as before among and speech cannot be understood nor men in the former world. There is tno perceived by the natural man, nor the purgatory there; this is a fable invented reverse; thence it is, that neither can by the Roman Catholics. But tha' they be seen. But when the spirit of world has been particularly treated o a man is in society with spirits in their in the work concerning HEAVEN AN world, then it is also in spiritual HELL, published at London, in thl.. thought and speech with them, because year 1758, n. 536 to 603. his mind is inwardly spiritual, but out- 476. Every man, from infancy even wardly natural; wherefore, by its inte- to old age, changes places or situariors, it communicates with them, but tions in this world. When an INFANT,. by its exteriors, with men. By this he is held in the eastern quarter toward communication, man perceives things, the north there; and when a child, as and thinks them analytically; if man he learns the rudiments of religion, he had not this, he would not think any successively recedes from the north to more nor any otherwise than a beast; the south; when a youth, as he begins as also, if all commerce with spirits to think from his own mind, het is carshould be taken away from him, he ried towards the south; and afterwards, would die in an instant. But that it when he has come to the exercise of may be comprehended how man can his own judgment and his own right, be held in the middle between heaven according to his advancement in such and hell, and thereby in spiritual equi- things as inwardly have respect to GodM librium, whence he has free agency, it and love towards the neighbor, into theshall be told in a few words. The south to the east. Buit if he favors evil', spiritual world consists of heaven and and imbibes it, he auvances towards. hell, heaven is over the head, and hell the west; for all in *he spiritual world there under the feet; yet still not in the dwell according to quarters; in the middle of the globe inhabited by men, EAST, those who are in good from the but under the earths of that world, Lord, for there is the sun, in the midst which also are of a spiritual origin, and of which is the Lord; in the NORTH, thence not in what is extended, but in those who are in ignorance; in the the appearance of what is extended. SOUTH, those who are in intelligence;. Between heaven and hell there is a and in the WEST, those who are in evil. great interstice, which appears to those Man himself is not held, as to his body, who are there like an entire orb. in that interstice or middle region, but Into this interstice evil from hell is ex- as to his spirit; and as this changes haled in all abundance; and on the state by coming to good or to evil, so it 43 3i38 Concerning 1Free Agesncy. is transferred to places or situations in and if he betakes himself to the rig]h this or that quarter, and there comes hand, he draws the man at th( left into consociation with the inhabitants. hand to himself with violence, so that But it is to be knowvn, that the Lord the man at the left hand falls to the does not transfer man hither or thither, earth. So it would be if any one, ever but man himself in different ways. If so weak, should be bound between he chooses good, then man, together three men on the right hand and as with the Lord, or rather the Lord, to- many on the left, of the same power; vether with man, transfers his spirit and so also if between camels or horses. towards the east; but if man chooses Spiritual equilibrium, which is free evil, then man, together with the devil, agency, may be compared with a balor rather the devil, together with man, ance, in each scale of which are placed transfers his spirit towards the west. equal weights; if then a little be added It is to be observed, that when heaven to the scale of one side, the tongue of is here mentioned, the Lord also is the balance above vibrates: it is simimeant, because the Lord is the all in lar also with a bar or with a large all of heaven; and when the devil is beam placed upon its roller. All and mentioned, hell is meant, because all each of the things which are within there are devils. man, as the heart, the lungs, the stom477. That man is held in this great ach, the liver, the pancreas, the spleen, interstice, and there continually in the the intestines, and the rest, are in such middle of it, is solely in order that he equilibrium; thence it is that every one may be in free agency in spiritual in the greatest quietness can perform things; for this equilibrium is a spir- its functions. It is so with all the tual equilibrium, because it is be- muscles; without such an equilibrium ween heaven and hell, thus between of these, all action and reaction would good and evil. All who are in that cease, and man would no longer act as great interstice, as to their interiors, man. Since, therefore, all the things are conjoined either with the angels of that are in the body are in such equi-'heaven, or with the devils of hell; but librium, all the things that are in the at this day, either with the angels of brain are also in the like; consequently'Michael, or with the angels of the all the things that are in the niind -dragon. Every man, after death, be- there, which refer themselves to the Stakes himself to his own in that inter- will and the understanding. Beasts, -~tice, and associates himself with those birds, fishes and insects, also have'who are in a similar love, for love con- freedom, but these are carried away by I ins every one there with his like, and the senses of their body, at the sugcauses him to respire freely, and to be in gestion of appetite and pleasure. MAan'the state of his. past life. But then the would not be unlike these, if he had the externals, which do not make one with liberty of doing, as he has the liberty -the internals, are successively put of; of thinking; he likewise would be carwhich being done, the good are elevated ried away only by the senses of his'into heaven, and the evil betake them- body, at the suggestion of lust and selves to hell, each to those with whom, pleasure. The case is otherwise with as to the reigning love, he makes one. him who imbibes the spiritual things 478. But this spiritual equilibrium, of the church, and restrains his free which is free aigency, may be illustrated agency by them; he is withdrawn by'by natural equilibriums. It is like the the Lord from lusts and evil pleasures, equlibriurn of a man bound around the and the connate desires of them, and'body, or at the arms, between two men acquires an affection for good, and an of the same strength, one of whom aversion to evil; he is then transferred draws the middle man to the right, and by the Lord nearer to the east, and at the other to the left; that then the man the same time to the south, in the spirmn tile middle can turn himself either itual world. and is put in celestial free. way, as if not acted upon by any force; dom, which is truly freedom. Concerntng Free Agency. 339 479. IV. THAT FROM THE PERMIS- every man? The permission known SION OF EVIL, IN WHICH THE INTER- in the whole world, is fromi no other NAL MAN OF EVERY ONE IS, IT IS EVI- origin. That the laws of permission DENTLY MANIFEST THAT MAN HAS are also laws of Divine Providence, may FREE AGENCY IN SPIRITUAL THINGS. be seen in the work concerning TTIE That man has free agency in spirit- DIVINE PROVIDENCE, printed at Anin ual things, is to be confirmed, first sterdam, in the year 1765, n. 234 to from general things, and afterwards 274, where the things above adduced from particular things, which every one also are explained. at the first hearing will acknowledge. 4S0. THE PARTICULAR THINGS, ho10WTHE GENERAL THINGS are these: 1. ing that there is free agency in spiritual That the wisest of mankind, Adam and things equally as in natural, are innuhis wife, suffered themselves to be se- merable. Let every one, if he will; duced by the serpent. 2. That their consult himself, whether he cannot first son, Cain, killed his brother Abel; think seventy times in a day, or three and Jehovah God did not withdraw hundred times in a week, concerning them by speaking with them, but only God, concerning the Lord, concerning by cursing them after the deeds. 3. the Holy Spirit, and concerning divine That the Israelitish nation, in the things, which are called the Spiritual desert, worshipped a golden calf; when things of the church; whether he then yet Jehovah saw this, from mount feels any thing forced, if he be carried Sinai, and did not guard against it. 4. to it from any pleasure, yea, if from any That David numbered the people, lust, and this whether lie have faith, or and therefore a pestilence was sent, whether he have not faith. Try, also, by which so many thousands of men in whatever state you may be, whether perished; and that God, not before, you can think any thing without free but after the deed, sent to him the agency, as well in your conversation as prophet Gad, and denounced punish- in your prayers to God, then in preachment. 5. That Solomon was permit- ing, and also in hearing; does not free ted to institute idolatrous worship. 6. agency carry every point in those And many kings after him, to profane things? Yea, that without free agency the temple and the holy things of the in every thing, yea, in the least things, church. 7. And at length, that that you would not respire any more than a nation was permitted to crucify the statue; for respiration follows thought, Lord. That Mahomet was permitted and thence speech, at every step. I to institute a species of religion in many say, not any more than a statue, and things not conformable to the Sacred not any more than a beast, for a beast Scripture. S. That the Christian reli- respires from natural free agency, but gion is divided into many sects, and man from free agency in natural things, each into heresies. 9. That there are and at the same time in spiritual; for so many impious people in Christen- man is not born like a beast. A beast dor), and also glorying in impiety; as is born, with all the ideas, attendants also machinations and stratagems, even of its natural love, into such things as against the pious, just and sincere. are of nutrition and prolification; but 10. That injustice sometimes triumphs man, without connate ideas, only into over justice in judgments and business. the faculty of knowing, understanding 11. That the impious also areexalted and being wise, and into the inclinato honors, and become grandees and tion to love himself and the world, and primates. 12. That wars are permit- also the neighbor and God. WVhere. ted, and then the destruction of so fore it is said, that if free agency many men, and the plundering of so should be taken away from him in many cities, nations and families; be- every thing that he wills and thinks, sides many other things. Can any one he would not respire any more than a deduce such things from any other statue; and it is not said, not any more source, than from the free agency with than a beast. 340 Concerning Free Agency. 481. That man has free agency in things, if he had no free agency in natural things, is not denied; hut man spiritual things, is evident from this, has this from his free agency in spirit- that spiritual things, which are called ual things; for the Lord from above, theological, reside in the highest region or from within, flows into every man of man's mind, as the soul in the body. with the divine good and the divine That they reside there, is because there truth, as was before shown, and thereby is the door through which the Lord inspires life into man, distinct from the enters to man; under those are civil, life of beasts, and gives him the ability moral and natural things, which inll man to will to receive those things, and to receive all their life from the spiritual act from theni; and this He never things which sit above them; and betakes away from any one. Thence it cause life from the highest things flows follows, that it is the perpetual will of in from the Lord, and the life of man the Lord, that man should receive truth is to be able freely to think, to will, and do good, and thus become spiritual, and thence to speak and to do, it fol. for which he was born; and to become lows, that thence, and from no other spiritual without free agency in spirit- source, is free agency in political and ual things, is as impossible as it is to natural things. From that spiritual thrust a camel through the eye of a freedom, man has the perception of sewing needle, or as to touch with the what is good and true, and just and hand a star in heaven. That abili- right, in civil things, which perception ty to understand the truth, and to will is understanding itself in its essence. it, is given to every man, and also to The free agency of man in spiritus the devils, and is never taken away, things is, comparatively, like air in ti e has been shown to me by lively experi- lungs, which is inspired, detained atd ence. One of those who were in hell expired, according to all the changcs was once taken up into the world of of thought; and without it, it would spirits, and there, being asked by angels be worse for him than it is for one from heaven, whether he could under- who is afflicted with the night-mare, stand the things which they were speak- with the quinsy, or with the asthma. ing with him (they were spiritual di- And it would be like the blood in the vine things), he answered, that he did heart, which if it should begin to be understand them; and being asked, deficient, the heart would first palpiwhy he did not receive such like things, tate, and after convulsions, it would en. he said that he did not love them, and tirely cease to beat. And it would also thence did not will them. Again, it be like a body moved, which is carried was said to him, that he could will as long as the effort is in it, and they them. He wondered at this, and said, both cease together. So, also, it is with that he could not; wherefore the angels the free agency in which the will of inspired into his understanding the man is; both together, free agency and glory of fame with its delight, which will, may be called the living effort he, having received, also willed and in man; for when the will ceases, action likewise loved those things. But pres. ceases, and when free agency ceases, ently he was let back into his former the will ceases. If spiritual freedom state, in which he was a robber, an were taken away from man, it would adulterer and a reviler of his neighbor; be, comparatively, as if the wheels and then, because he did not will, he were taken away from machines, the neither any longer understood those wings from wind-mills, and the sails things. hence it ismanifest that man from ships: yea, it would be as Is man from free agency in spiritual with a man who yields up the spirit things, and without it man would be a when he dies; for the life of man's stock, a stone, or a statue, —Lot's wife. spirit consists in his free agency in 482. That man would not have any spiritual things. The ange.s groan free agency in civil, moral and natural when it is only said, that this tree Concerning Free Agency. 341 agency is at this day denied by many say? Every one that cometh to ile ministers of the church, and the denial and heareth my sayings, and docth f' it they call madness upon madness. them, is like a man building a house 483. V. THAT WTITOUT FREE AGEN- upon a rock; but he that heareth lna cY IN SPIRITUAL THINGS, THE WORD doeth not, like a man building a house WOULD NOT BE OF ANY USE; CONSE- upon the ground without a foundation, QUENTLY, THE CHURCH WOULD NOT BE vi. 46 to 49. Jesus said, Jiy mother ANY TILING. and my brethren are these, who hear the It is known in all the Christian Word of God and do it, viii. 21. 11Ve world, that the Word is, in a wide know that God heareth not sinners; buz sense, the law, or book of laws, accord- if any one worshippeth God, and doeth ing to which man is to live, that he his will, hinm He heareth, John ix. 31. may obtain eternal life: and what is If ye know these things, happy are ye said there more frequently, than that if ye do them, xiii. 17. IIe that hath man should do good, and not evil; and my commandments, and doeth them, he that he should believe in God, and it is that loveth MIe, and I will love not in idols? And it is full of corn- him, xiv. 15. In this is my Father mands and exhortations to those things, glorifed, that ye bear much fruit, xv. and of blessings and promises of re- S. Ye are my friends, if ye do what. wards for those who do, and, of curses soever I command you. I have chosen and threatenings for those who do not. you that ye may bear much fruit, and To what purpose would all these things that your fruit may remain, xv. 14, be, if man had no free agency in spirit- 16. Make the tree good; the tree is ual things, that is, in such things as con- known from the fruit, Matt. xiii. 12. cern salvation and eternal life? Would Produce fruits wortihy of repentance, they not be vain things, which would iii. 12. That which was sown into good serve for no use?' And if man should ground, is he that heareth the T'Vord, persist in the idea that he has no power and beareth fruit, xiii. 23. He that and no liberty in spiritual things, thus reapeth receiveth wages, and gathereth abstractly from any power of the will fruit unto eternal life, John iv. 36. in them, would the Sacred Scripture IWash yourselves, make yourselves clean, then appear to him otherwise than as remove the evil of your works, learn to blank paper without a single syllable; or do good, Isaiah i. 16, 17. The Son of Ii ke paper upon which a whole bottle of man is about to come in the glory of his irik has been cast;or like dots and points Father; and then He will render to lone, without letters, thus as an empty every one according to his deeds, Matt. volume? It would not, indeed, be xvi. 27. Those who have done goods necessary to confirm this from the will come forth into the resurrection of Word; but, because the churches at life, John v. 29. lTheir works follow this day have plunged themselves into with them, Rev. xx. 12, 13. Behold, 1 emptiness of mind in spiritual things, come quickly, and my reward is with and to confirm it have produced some Mle, that I may give to every one acpassages thence, which they have false- cording to his work, xxii. 12. Jehovah, ly interpreted, it is necessary to adduce whose eyes are open to give to every one some, which command man to do and according to his ways, according to to believe, which are these: The king- our works He dealeth with us, Zech. i. dom of God shall be takenfrom you, and 6. The Lord also teaches the same in givern to a nation producing the fruits parables, many of which involve, that of it, Matt. xxi. 43. Produce fruits those who do goods are accepted, and worthy of repentance. Now the axe lies those who do evils are rejected; as in at the root of the tree; every tree, there- the parable concerning the husbandfore, not producing good fruit, is cut men in the vineyard, Matt. xxi. 33 to down and cast into thefire, Luke iii. 8, 44. Concerning the talents and pounds 9. Jsus said, Why call ye JIe Lord, with which they should trade, xxv. 14 ford anld (lo not the things which I to 31; Luke xix. 13 to 25. In like 3.12 Concerning Free Agency. mlanner concerning FAITH: Jesus good, and from faith, ehich is trust, said, ile that believeth in Me shall you will believe; and if you persevere never dze, but shall live, John xi. 25, thus, a reciprocal conjunction will be 26. This is the will of the Father, effected, and this perpetual, which s that every one that believeth in'the Son salvation itself and eternal life. If should have eternal life, vi. 40. He man from the strength given should that believeth in the Son, hath eternal not do good, and from his own mind life; but he that belie.veth not the Son, believe in the Lord, what would man shall not see life, but the anger of God be, but a wilderness and a desert; and abideth on him, iii. 36. God so loved altogether like dry ground, which does the world, that He gave his only be- not receive the rain, but repels it; or gotten Son, that every one that believ- like a sandy plain, where are sheep eth in Him, might not perish, but have which have no pasture? And he would eternal life, iii. 15, 16. And further, be like a fountain dried up; or like Thou shalt love the Lord thy God from stagnant water, the course being obthy whole heart, and in thy whole soul, structed; or like a habitation where and in thy whole mind; and thou shalt there is no corn nor any water, from love the neighbor as thyself: on these which place one must flee immediately, two commandiments hang the law and and seek a habitable abode elsewhere, the prophets, Matt. xxvi. 35 to 38. or else die of hunger and thirst. But these are a very few from the 485. VI. THAT WITHOUT FRF E Word, and as some cups of water from AGENCY IN SPIRITUAL THINGS, TIIEI E the sea. WOULD NOT BE ANY THING OF MAN, 484. Who does not see emptiness, BY WHICH HE COULD RECIPROCALIY I will not say foolishness, in those CONJOIN HIMSELF TO THE LORD, AN4D things which were adduced above, n. THENCE NO IMPUTATION, BUT MERE 462, from the ecclesiastical book called PREDESTINATION, WHICH IS DETESTA. FORMULA CONCORDIIE, after he has BLE. read these and some other passages That without free agency in spirithere and there in the Word? Would ual things, there would not be charity he not think with himself, If it were as nor faith with any man, still less conit is there taught, that man has no free junction of those two, was fully shown agency in spiritual things, what would in the chapter concerning Faith. religion be, which is to do good, but a Hence it follows, that without free vain word? And what is the church, agency in spiritual things, there would without religion, but as the bark around not be any thing of man by which the wood, which does not serve for any Lord might conjoin Himself to him; other use than that it may be burned? and yet without reciprocal conjunction, And moreover, he would think, If there no reformation and regeneration, and be no church, because no religion, thence no salvation, can be given what then are heaven and hell, but That without reciprocal conjunction of fables of the ministers and prelates of man with the Lord, and of the Lord the church, to inveigle the common peo- with man, there would not be any imple, and elevate themselves to superior putation, is an irrefragable consequence honors? Thence is that detestable say- The conclusions which follow from the ing, in the mouth of many, Who can confirmation, that there is no imputado good of himself? and, Who can ac- tion of good and evil without free quire faith of himself? And thence agency in spiritual things, are many; they omit them, and live like pagans. and in the last part of this work, where But, my friend, shun evil, and do the heresies, paradoxes and contradio good, and believe in the Lord fromn tions, flowing from the faith at this day, your whole heart, and in your whole imputative of the merit and righteoussoul, and the Lord will love you, and ness of the Lord God the Savior, are te will give love to do, and faith to be- be treated of, those enormous conchl lieve; and then from love you will do sions are to be laid opel. Conlcei,tng Free Agency. 343 486. Predestination is a fetus of the Creator and Savior of all, and lie alone faith of the present church, because leads all, and vills the death of none It is derived from the faith of an abso- What more horrible, then, can be belute impotency and no agency in spirit- lieved and conceived, than that a mulual things; from that and also from the titude df nations and people, under his conversion of man, as it were inan- auspices and under his inspection, imate, that he is like a stock, and should be, by predestination, deliv that afterwards he does not know, from ered to the devil as a prey, and should any consciousness, whether he be a glut his maw? But this is afcetus of stock vivified by grace or not; for it the faith of the present church; but the is said, that election is from the mnere faith of the New Church abhors it as grace of God, exclusive of the action a monster. of man, whether it proceed from the 487. Since I thought that such a powers of nature or of reason; and frantic thing could never have been that election is made where and when decreed, still less declared and publishGod wills, thus from mere good pleas- ed to the world by any Christian, which ure. The works which follow faith, yet was done by so many chosen from as evidences, are, before the reflect- the clergy, at the Synod of Dort in ing sight, similar to the works of the Holland, and afterwards was neatly flesh; and the spirit, which operates written and published; therefore, that them, does not manifest from what I might not doubt, some of those wl o origin they are, but makes them of were members of that Synod wet, grace or good pleasure, like the faith called tomne. When they were seen to itself. Hence it is manifest, that the stand by me, I said, "Can any one, or dogma of the present church concern- any sound reason, conclude predestintingpredestination, proceeded thence, as tion? Can it be otherwise, than that a shoot from the seed; and I may say, cruel ideas concerning God should flow that it flowed as a consequence scarcely thence, and shocking ideas concerning avoidable from that faith; which was religion? Can he who has, by confirmdone first among the PREDESTINARI- ations, engraved predestination on his ANS, then by GoDosIsALcus, afterwards heart, think any thing concerning all by CALVIN and his followers, and at the things of the church, but that they last was firmly established by the SYNOD are vain? In like manner concerning OF DORT; and thence, as the palladium the Word? And concerning God, beof religion, or rather as the head of cause He has predestined so many Gorgon or Medusa engraved upon the myriads of men to hell, but as concernshield of Pallas, it was brought by the ing a tyrant?" When I had said these SUPRALAPSARIANS and INFRALAPSARI- things, they looked at me with a saANS into their church. But what could tanic look, saying, "We were among have been devised more pernicious, or those chosen at the Synod of Dort, and what could have been believed con- then, and still more afterwards, concerning God more cruel, than that firmed ourselves in many things consome of the human race were predes- cerning God, concerning the Word and tined to damnation? For it would be concerning religion, which we durst a cruel faith, that the Lord, who is not publish; but when we spoke and Love itself and Mercy itself, wills that taught concerning that, we wove and a multitude of men should be born for twisted a web of threads of various col. hell, or that myriads of myriads should ors, and strewed upon it feathers bor. be born accursed, that is, should be rowed from the wings of peacocks." born devils and satans, and that from But, because they now wished to do so, his divine wisdorn, which is infinite, the angels, by the power given to them He did not, and does not, provide that from the Lord, closed up the externals those who live well and acknowledge a of their mind, and opened its internals God, should not be cast into eternal with them, and from these they were fire and torment. Still the Lord is the forced to speak; and then they said, 344 Conccerlning FPiree Agency.'Our faith, which we formed by con- concerning imputative faith applied to hltsions, one following trom another, each singly; and that by its Ji'uit, was, and still is, this: 1. That there is which is a venomous flying serpent, is no Word of Jehovah God, but some meant, no imputation of good and evil, windy thing breathed out of the mouth but immediate mercy, whether man has of the prophets: this we have thought, lived well or ill. When they had because the Word predestinates all to heard this, they said, " This may be; heaven, and that ornly man is in fault, but take from that volume which you if he does not walk the ways which lead call the Holy Word, something respectthither. 2. That there is religion, be- ing predestination." And I opened, cause there ought to be; but that it is and in the same prophet I found this, like a tempest bearing a fragrant odor which was opposite; They laid the eggs for the vulgar; that it is, therefore, to of an asp, and wove spilers' webs; he be taught by ministers, both small and that eateth of their eggs dlieth, and great, and that too from the Word, be- when any one crusheth, a viper is hatchcause this is received: this we have ed, lix. 5. When they had heard these thought, because, where predestination words, they could not bear the explanais, there religion is nothing. 3. That tioni; but some of those who had been the civil laws of justice are religion; called to me (there were five) hastened but that predestination is not according into a cave, around which appeared a to a life from them, but from the mere dusky fire; a sign that they had not faith good pleasure of God, as with a king of nor charity. Hence it is manifest, that absolute power from the face alone that synodical decree concerning prebeing seen. 4. That all things that destination, is not only an insane heresy, the church teaches, except THAT THERE but also a cruel heresy: wherefore it IS A GOD, are to be exploded as vani- should be eradicated from the brain, so ties, and rejected as chaff. 5. That that not even a trace of it may be left. the spiritual things, which are vaunt- 488. The horrible faith, that God ed, are no more than ethereal things predestinates men to hell, may be coinunder the sun, which, if they penetrate pared with the savageness of parents deeply into a man, induce upon him a among some barbarous nations, who casl dizziness and stupor, and make him a out their sucking children and infants detestable monster in the sight of God." into the streets; and with the savageti. Being questioned concerning the ness of some enemies, who throw men faith from which they deduced predes- that are slain into the woods to be decination, whether they believed it to be voured by wild beasts It may also be spiritual, they said, " It is made accord- compared with the cruelty of a tyrant, ing to that faith, but that when it is who divides the people subject to him given, they are like stocks, from which into companies, and delivers some of indeed they are vivified, but not spirit- them to executioners, throws some into ually." After they had uttered these hor- the depth of the sea, and some into rible things, they wished to go back, but the fire. It may be compared also I said to them, " Stay yet a little while, with the outrageousness of certain wild and I will read to you from Isaiah;" beasts, which devour their young; and and I read these words, Reoice not, also it may be compared with the madwhole Philistia, that the rod smiting ness of dogs, which fly at their own ihee is broken; for out of the root of the images seen in a looking-glass. serpent camle forth a basilisk, whose -489. VII. r'PAT WITHOUT FREE fruit shall be a venomous f/ling serpent, AGENCY IN SPIRITUAL THINGS, GOD xiv. 29. And I explained it by the spir- WOULD B3E THE CAUSE OF EVIL, AND itual sense; that by Philistia is meant TIrUS THIERE WOULD BE NO IM.p'UTAthe church separate from charity; that TION. by the basilisk, which came forth out That God is the cause of evil, follows of the root of the serpent, is meant its from the present faith, which Wva doctrine concerning three Gods, and first devised by those who constituted Concerning Free Agency. 345 the council in the city of Nice. There could eat of the fruit of the tree of life, was forged and produced the heresy, and of the fruit of the tree of knowvledge as yet persisting, that there were of good and evil. three divine persons from eternity, and 490. That every thing that God creeach one a God by himself. When ated was good, is manifest from the this egg was hatched, its favorers could first chapter of Genesis, where it is not do otherwise than address each said, verses 10, 12, 18, 21, 25, Goa person separately as God. They com- saw that it was good; and at length, piled a faith imputative of the merit or verse 31, God saw all that He h/ad righteousness of the Lord God the Sa- made, and behold, it was very good; vior; and that no man might enter and also from the primeval state of man into merit with the Lord, they took in paradise. But that evil arose from away from man all free agency in spir- man, is manifest from the state of itual things, and imposed on him ex- Adam at or after the fall, in that he treme impotence, as to that faith; and was driven out of paradise. Hence it because they deduced every thing spir- is manifest, that unless free agency in itual of the church from that faith alone, spiritual things had been given to man, they declared a like impotence, as to God himself would have been the cause every thing which the church teaches of evil, and not man, and thus that concerning salvation. Thence sprung God must have created both good and direful heresies, one after another, evil; that TIe also created evil is horrnfounded upon that faith and the impo- ble to think. That God did not cretence of man in spiritual things, and ate evil, because He endued man with also that most pernicious one concern- free agency in spiritual things, and ing predestination, which was treated that He never inspires him with any of in the preceding article; all which evil, is because He is good itself, and involve that God is the cause of evil, in this God is omnipresent, and continor that God created both good and evil. ually urges and entreats that He may But, my friend, trust not any council, be received; and if He is not received, but trust the Word of the Lord, which still He does not recede; for if Ie is above councils. What have not the should recede, man would die in an inRoman Catholic councils devised? stant; yea, he would fall into nonentity; ruid what has not the council of Dort, for the life of man, and the subsistence,, hence predestination,that horrid viper, of all things of which it consists, is from ft as drawn forth? It may be thought, God. The reason that God did not t.lat the free agency given to man in create evil, but that man introduced it, spiritual things, was the mediate cause is, because man turns the good, which of evil; consequently, that if such free continually flows in' from God, into agency had not been given to him, he evil, by turning himself away from God could not have transgressed. But, my and turning himself to himself; and friend. stop here and consider, whether when this is done, there remains the any man could Shave been so created as delight of good, and this then becomes to be a man, without free agency in the delight of evil; for witho-t a delight spiritual things. If that were taken remaining, as similar, man would not away from him, he would no longer be live; for delight makes the life of his a man, but only a statue. What is love. But still those delights are diafree agency, but to be able to will and metrically opposite to each other; yet do, and to think and speak, in all ap- man does not know this, while he lives pearance, as from one s self? Since in the world; but after death he will this was given to man, that he might know it, and also manifestly perceive live a man, therefore two trees were it; for then the delight of good is turnplaced in the garden of Eden, the tree ed into celestial blessedness, but the af life, and the tree of the knowledge delight of the love of evil, into infernal of good and evil; by which is signified, horrors. From the things above ad. that Grom the freedom given to him, he duced, it is evident, that every man is 44 346 Concerning Free Agency predestinated to heaven, and no one to essence is the good of love, and with hell; but that man consigns himself to spiritual light, which in its essence is lhell, by the abuse of his free agency in the truth of wisdom; but man receives spiritual things, by which he embraces them according to his turning either such things as arise from hell; for, as to God, or to himself Wherefore the was said above, every man is held in Lord says, when He teaches concernthe middle region between heaven and ing love towards the neighbor, Thllat ye hell, that he may be in equilibrium be- may be children of the Father, wVho tween good and evil, and thence in free maketh the sun rise upon the evil and the agency in spiritual things. good, and sendeth rain upon the just 491. That God has given freedom and the unjust, Matt. v. 45. And in not only to man, but also to every another place, That He wtilleth the salbeast, yea, also what is analogous to it vation of all. to inanimate things, to each a capaci- 492. To the above I shall add this ty for receiving it according to its na- relation. I have several times heard ture, as also that He provides good for expressions sent down from heaven them all, but that the objects turn it concerning the good of charity, which into evil, may be illustrated by compar- passed through the world of spirits, and isons. The atmosphere gives to every penetrated into hell, even to the bottom man the power of breathing; in like of it; and that those expressions, il manner to every tame and wild beast; their progress, were turned into such and also to every bird, to the owl as well things as were entirely opposite to th X as to the dove, and likewise the power good of charity, and at length into of flying; and yet the atmosphere is those which were of hatred towards not the cause of that power's being re- the neighbor; a proof that all that ceived by those of contrary genius and proceeds from the Lord is good, and disposition. The ocean gives a habi- that by the spirits in hell, it is turntation in itself, and also affords suste- ed into evil. The like was done with nance, to every fish; but it does not some truths of faith, which, in pro. cause one there to devour another, nor ceeding, were turned into falses oppothe crocodileto turn its foodinto poison site to the truths; for the recipient with which it kills man. The sun dis- form itself turns the things which fall penses to all light and heat, but the into it into whatever is agreeable to objects, which are the various vegeta- itself. bles of the earth, receive them in dif- 493. VIII. THAT EVERY SPIRITUAL ferent ways; a good tree and a good THING OF TIlE CHURCH, WHICH ENTERS shrub in one way, and a thorn and a IN FREEDOM, AND IS RECEIVED IN A bramble in another, or a harmless herb STATE OF FREEDOM, REMAINS; BUT differently from a poisonous one. The NOT THE REVERSE. rain falls from the higher region of the That that remains with man, which atmosphere every where into the earth, is received by him in a state of freeand the earth furnishes water thence to dom, is because freedom is of his will every shrub, herb, and blade of grass, and because it is of the will, it is also and each of them applies it to itself of his love: that the will is the receptaaccording to its need. This is what is cle of love, has been shown elsewhere. called analogous to free agency, be- That all that which is of the love, is cause they imbibe it freely through the free, and that this also is of the will, little mouths, pores, and holes, which every one understands, when it is said stand open in the time of heat, and the I will this because I love it; and the oarth only supplies both moisture and reverse, Because Ilove this, Jalso will Pelemcnts; and the shrubs, according to it. But the will of man is two-fold. sometlhing similar to thirst and hunger, interior and exterior, or of the internal attract them. It is similar with men, and the external man; wherefore a in that the Lord with every man flows man who is a sycophant, can act and In with spiritual heat, which in its speak before the world in one manner, Concerning Free Agency. 347 and with his familiar associates in an- ness after death; and there also princi. other. Before the world, he acts and pally resides his free agency in spirit. speaks from the will of his external ual things: from this all the freedom man, and with his familiar associates, which man has in natural things defrom the will of the internal; but here scends; and because its origin is there, is meant the will of the internal man, it communicates it to all free deterwhere his reigning love is. From these minations in natural things, and by few things it is evident, that the in- them the love reigning in the highest terior will is the man himself, for takes to itself every thing that conduces there is the esse and the essence of to itself. The communication is like his life; the understanding is its form, that of the vein of a fountain with its by which the will renders its love visible. waters thence; and like the prolific All that a man loves, and from love principle of the seed with the whole wills, is free; for whatever proceeds and every part of the tree, especially from the love of the internal will, is with the fruit, in which it renews itself. the delight of his life; and because But if any one denies free agency in the same is the esse of his life, it is spiritual things, and thence rejects it, also his proprium, which is the cause, he makes for himself another fountain, that that which is received in a free and opens a way to it, and changes state of this will remains, for it adds spiritual freedom into merely natural itself to the proprium. The contrary freedom, and at length into inferna'. is the case if any thing is introduced This freedom also is like the prolific not in a state of freedom: this is not principle of seed, which also passes thus received: but of this;r what fol- freely through the trunk and branches lows. into the fruit, which from its source is 494. It is well to be known that the inwardly rotten. spiritual things of the Word and of the 495. All freedom, which is from the church, which a man imbibes from love, Lord, is real freedom, but that which and the understanding confirms, re- is from hell and thence with man, is main with the man, but not so civil servitude; but still it cannot be otherand political things; because spiritual wise than that spiritual freedom should things ascend to the highest region of appear to him who is in infernal freethe mind, and there form themselves. domn, as servitude, because they are The reason is, because there is the opposites. But yet all who are in entrance of the Lord with divine truths spiritual freedom, not only know, but and goods into man, and as it were also perceive, that infernal freedom is the temple in which He is. But civil servitude; wherefore the angels loathe and political things, because they are it as the stench of dead bodies, but the of the world, occupy the lower parts of infernals regale themselves with it as the mind, and some there are like little with a fragrant odor. It is known from buildings out of the temple, and some the Word, that worship from freedom like porches through which they enter. is truly worship, and that what is sponl'hat the spiritual things of the church taneous pleases the Lord; wherefore dwell in the highest region of the mind, it is said in David, I will sacrfce a. volis also because they properly belong to untary thing to God, Psalm liv. 6; and the soul, and have respect to its eter- in another place, The spontaneous ones nal life; and the soul is in the high- of the people are gathered together, the est, and its nourishment is from no pcople of the God of Abraham, xlvii. 9. other food than spiritual; wherefore Thence with the sons of Israel there the Lord calls Himself Bread, for He were spontaneous sacrifices; their sasays, I am the living Bread, which came cred worship consisted principally in down firom heaven; if any one eat of sacrifices. On account of God's comthis Bread, he shall live for ever, John placency in spontaneous things, it vi. 51. In that region also resides was commanded,'That every man, man's love, which makes his blessed- whom his heart impelled, and every one 348 Concerning Free Agency. whose spontaneous spirit moved him, vital heat of men, and of animals in should bring an ofering to Jehovah for general, is from no other source. It is the work of the tent, Ex. xxxv. 5, 21, from this correspondence, that the 29. And the Lord says, If ye abide things of the body are by heat adapted in my Word, ye are truly my disciples, to receive freely those things to which and ye shall know the truth, and the the love aspires. All the things that truth maketh you free. If the Son, are inwardly in man, are in such equitherefore, maketh you fr'ee, ye will be librium and thence freedom; in such truly free. But every one that doeth freedom the heart impels its blooa sin, is a servant of sin, John viii. 31 equally upwards and downwards, the to 35. mesentery its chy]e, the liver separates, 496. That that which is received in the kidneys secrete, and the glands a state of fieedom remains, is because purify the blood, &c. If the equilibri the will of man adopts and appropriates um should suffer, the member would it to itself, and because it enters into its be diseased, and would be affected with love, and the love acknowledges it as its a palsy or an ataxy. Equilibrium and own and forms itself by it. But this freedom here are one. In the created shall be illustrated by comparisons; but universe there is no substance which because these are taken from natural does not tend to an equilibrium, tha things, heat will be instead of love. It it may be in freedom. is known, that by heat, and according 497. IX. THAT THE WILL AND to the degree of it, the pores are open- THE UNDERSTANDING OF MAN ARE IN ed in every vegetable, and that, as they THIS FREE AGENCY; BUT THAT THE are opened, the vegetable returns in- DOING OF EVIL IN EACH WORLD, THE wardly into the form of its own nature, SPIRITUAL AND THE NATURAL, IS REand spontaneously receives its nutri- STRAINED BY LAWS, SINCE, OTHERment, and retains what is agreeable, WISE, SOCIETY WOULD PERISH TN and grows. The case is similar with BOTH. a beast; every thing that this chooses That every man is in free agency in and eats, from the love of nutrition spiritual things, he may know from the which is called appetite, this adds itself observation only of his own thought. to its body, and thus remains: that that XVho cannot, from freedom, think conwhich is agreeable continually adds cerning God, concerning the Trinity, itself to the body, is because all the concerning charity and the neighbor, things that compose the body are per- concerning faith and its operation, conpetually renewed. That it is so is cerning the Word and all the things known, buttofew. Heat, likewise, with which are thence; and after he has beasts, opens also all things of their learned the things of theology, concernbody, and makes their natural love act ing each of them? And who cannot freely; thence it is that in the time of think with those things, or against spring and summer, they come and re- them? yea, conclude, teach and write? turn to the instinct of prolification, and If this freedom should for one moment also of the education of their offspring; be taken away from man, would not which is done in the greatest fieedom, his thought stop, his tongue be dumb, because it is of the reigning love im- and his hand be motionless? Whereplanted in them by creation, for the fore, my friend, you can, if you please, sake of preserving the universe in the by the observation only of your own state created. That the freedom of thought, renounce and reject that ablove may be illustrated by the freedom surd and pernicious heresy, which, at which heat induces, is because love this day, has induced in Christendom produces heat; which is evident from a lethargy upon the heavenly doctrine its effects, as that man is enkindled, concerning charity and faith, and made warm and inflamed, as love is thence concerning salvation and eterexaited into zeal, or into the heat of nal life. These are the reasons why rnger. The heat of the bL)ood, or the that fire agency resides in the will and Concerning Free Agency. 3q t understanding of man: 1. Because present in man; and He continrually these two faculties are first to be in- urges the reception of Himself, but structed and reformed, and by them never removes and takes away free. the two faculties of the external man, dom; since, as was said above, all that which make him speak and act. 2. which is done by man in spiritual That those two faculties of the internal things, not in freedom, does not reman constitute his spirit, which lives main; wherefore it may be said, that after death, and not under any other this freedom of man is that in which law than the divine, the primary thing the Lord dwells with him in his soul. of which is, that man should think of But that the doing of evil in both the law, do it, and obey it from himself, worlds, the spiritual and the natural, although from the Lord. 3. Because is restrained by laws, since otherwise man, as to his spirit, is in the midst society would nowhere subsist, is manbetween heaven and hell, thus be- ifest without explanation. But still it tween good and evil, and thence in shall be illustrated, that, without those equilibrium, he has thence free agency external bonds, not only society would in spiritual things; concerning which not subsist, but also the whole human equilibrium, see above, n. 445, and the race would perish. For man is captifollowing; but whilst he lives in the vated by two loves, which are the love world, he is, as to his spirit, in equi- of ruling over all, and the love of poslibrium between heaven and the world; sessing the wealth of all: these loves, and man then is almost ignorant, that if the reins be given to them, rush on as far as he recedes from heaven and to infinity. The hereditary evils int( accedes to the world, so far he accedes which man is born, arose principally fror4 to hell; of this, man is ignorant, and those two loves; nor was that of Adan yet is not ignorant, in order that, as to any other than that he wished to be this also, he may be in freedom, and be come as God, which evil the serpent reformed. 4. Because those two, the infused into him, as it is read; wherewill and the understanding, are the two fore in his curse it is said, that the receptacles of the Lord-the will the earth should bring forth to him the receptacle of love and charity, the un- thorn and the thistle, Gen. iii. 5, 18; derstanding the receptacle of wisdom by which is meant all evil and the and faith; and the Lord operates each false thence. All who are enslaved by of these, while man is in perfect free- those loves, look upon themselves alone dom, that there may be mutual and re- as the only one in whom and for whom ciprocal conjunction, by which is sal- all others are: such have no pity, no vation. 5. Because all the judgment fear of God, no love of the neighbor; which is done to man after death, is and thence they are fiill of unmerciaccording to the use which he makes fulness, savageness, and cruelty, and of his free agency in spiritual things. of infernal covetousness and desire of 498. Hence results this, that free robbing and plundering, and of craft agency itself, in spiritual things, resides and cunning in effecting those things. in the soul of man, in all perfection; and Such things are not innate in the beasts thence, as a vein into a fountain, it flows of the earth; these kill and devour into his mind, into the two parts of it, others from no other love than that of which are the will and the understand- satisfying their appetite, and of defending, and through these into the senses of ing themselves; wherefore an evil man, the body, and into the speech and ac- viewed as to those loves, is more savage, tions. For there are three degrees of more ferocious, and worse than any'ife with man, the soul, the mind, and beast. That man inwardly is such, the sensual body; all that which is in manifests itself in seditious tumults, in a higher degree in perfection, is above which the bonds of the law are loosed; that which is in a lower degree. This and also in massacres and robberies, freedom of man is that by which, in when the liberty of exercising fury which, and with which the Lord is upon the vanquished and besieged is 350 Concerning Free Agency. sounded, from which scarcely one ab- stone around stone, of nitre arouna stains, before the drum is heard, that nitre, of sulphur around sulphur, and a they must desist. Hence it is mani- various sphere around every particle of fest, that, if no fear of punishments the dust of earth, from which sphere from the laws restrained men, not only the inmost of every seed is impregnatsociety, but the whole human race, ed, and the prolific principle vegetates; would be destroyed. But all these for without such an exhalation from things are removed only by the true every particle of the dust of the earth, use of free agency in spiritual things, there would not be any beginning of which is to apply the mind to think germination, and thence continuance earnestly concerning the state of life of it. In what other way could the after death. earth, with dust and water, penetrate 499. But this shall be further illus- into the inmost centre of the seed sown, trated by comparisons; by these, that than by what is exhaled from it? as unless there were some free agency in into a grain of mustard seed, which is all created things, both animate and less than all the seeds; but when it hath inanimate, there could not have been grown up, it is greater than the herbs, any creation. For without free agency and becometh a great tree, Matt. xiv. 32; in natural things, as to beasts, there Mark iv. 30, 31,32. Since, therefore, would not be any power of choosing freedom has been given to all created food conducive to their nourishment, subjects, to each according to its na. nor any power of procreating and pre- ture, why not free agency to man, serving their offspring, thus no beast. according to his nature, which is, that If the fishes of the sea, and the shell-fish he may be spiritual? Thence it is, of its bottom, had not such freedom, that free agency in spiritual things is there would be no fish or shell-fish. In given to man from the womb even to like manner, unless it were in every the end of his life in the world, and little insect, there would be no silk- afterwards to eternity. worm, from which silk could be pro- 500. X. THAT IF MEN HAD NOT duced, no bee, from which honey and FREE AGENCY IN SPIRITUAL THINGS, wax could be derived, nor any butter- ALL IN THE WHOLE WORLD MIGHT BE fly, which sports with its partner in the BROUGHT WITHIN ONE DAY TO BELIEVE air, and nourishes itself with the juices IN THE LORD; BUT THE REASON THAT in flowers, and represents the happy THIS CANNOT BE DONE, IS BECAUSE slate of man in the heavenly aura, after THAT WHICH IS NOT RECEIVED BY MAN lie has, like the worm, laid aside his IN FREE AGENCY DOES NOT REMAIN. e trthly covering. Unless there were That God, without having given to something analogous to free agency in men free agency in spiritual things, the soil of the earth, in the seed cast could bring all in the whole world, into it, and in all the parts of the tree within one day, to believe in Himself, thence produced, and in its fruits, and follows as true from not understanding again in the new seeds, there would the divine omnipotence. Those who not be any vegetable. If there were do not understand the divine omniponot something analogous to free agency tence, may imagine, either that there in every metal, and in every stone, is no order, or that God can do con precious and common, there would not trary to order as well as according to be a metal nor a stone, yea, not even a it; when yet, without order, there particle of sand; for this freely imbibes could have been no creation. The prithe ether, exhales its native properties, mary thing of order is, that man should rejects what is obsolete, and renews be an image of God; consequently, itself with fresh substances; thence that he should be perfected in love and there is a magnetical sphere around the wisdom, and thus more and more bemnagnet, a sphere of iron around iron, come that image. To effect this, God is of copper around copper, of silver continually operating with man; bul around silver of gold around gold, of without free agency in spiritual things Concernzng Free Agency. 351 by which man can turn himself to God, ty for this would be lost, if nian were and reciprocally conjoin himself to Him, brought by miracles to believe, since it wouid be in vain, becauseimpossible; these, as was said above, force and fbr order is that from which and ac- take away from him free agency in cording to which the whole world, with spiritual things; and every thing forced all and every part of it, was created; and in such things, brings itself into the because from it and according to it all natural man, and shuts up, as with a creation was made, therefore God is door, the spiritual, which is truly the called order itself. Wherefore, it is the internal man, and deprives this of all same whether you say, to do contrary to power of seeing any truth in the light; divine order, or say, to do contrary to wherefore afterwards he reasons conGod; yea, God himself cannot do con- cerning spiritual things from the natutrary to his own divine order, since this ral man alone, which sees every thing would be to do contrary to Himself. truly spiritual upside down. But the Wherefore he leads every man accord- reason that miracles were done, before ing to Himself, or according to order, the coming of the Lord, was, because and the wandering and backsliding into then the men of the church were natuit, and the disobedient to it. If man could. ral, to whom spiritual things, which are have been created without free agency the internals of the church, could not in spiritual things, what then would be be opened; for if they had been openeasier for Almighty God, than to bring ed, they would have profaned them. all in the whole world to believe in the Wherefore also all their worship conLord? Could He not have brought sisted in rituals, which represented and this faith into every one, both immedi- signified the internal things of the ately and mediately; immediately by church; and they could not be brought his absolute power, and its irresistible to perform those rightly, except by miroperation, which is continual, that man acles; and that they could not even by may be saved; or mediately, by tor- miracles, because in those representaments injected into his conscience, by tives there was a spiritual internal, is mort I convulsions of the body,' and manifest from the sons of Israel in the grievous threats of death, if he did not wilderness, who, although they had receive it; and besides, by opening seen so many miracles in Egypt, and hell, and thence by the presence of afterwards that greatest one upon mount devils holding in their hands terrible Sinai, still, after a month of days, when torches; or by calling out thence the Moses was absent, they danced around dead whom they had known, under a golden calf, and cried that that had tie image of frightful spectres? But to brought them forth out of Egypt. these things it is answered from the Very similar things were done by words of Abraham to the rich man in them in the land of Canaan, although hell; If they hear not Moses and the they saw the excellent miracles done prophets, neither will they be persuad- by Elijah and Elisha, and at last ed if one should rise from the dead, those truly divine by the Lord. Mira. Luke xvi. 31. cles are not done at this day, especially 501. It is asked at this day, why for this reason, because the church has miracles are not done, as formerly; for taken away all free agency from man; tt is believed that if they were done, and it has taken it away by this, that it has every one would, in heart, acknowledge. decreed that man can contribute noth But the reason that miracles are not ing at all towards receiving faith, nor done at this day, as before, is because any thing to conversion, and in general miracles force, and take away free to salvation (see above, n. 464). The agency in spiritual things, and from man who believes these things, be. spiritual make man natural. Every comes more and more natura., and one in the Christian world, since the the natural man, as was said above, coming of the Lord, may become spir- beholds every thing spiritual upside itual, and he is made spiritual solely by down, and thence thinks against it Him throagh the Word; but the facul- The higher region of man's mnind 352 Concerning Free Agency.. where free agency in spiritual things a paradise, in which there should be no primarily resides, would be closed up, tree of the knowledge of good and evil, and spiritual things, which havebeen, nor any serpent; but where all the as it were, confirmed by miracles, hills should flow with generous wines, would occupy the lower region of the and produce gold and silver, each in its mind, which is merely natural; thus native state; and that all might live above this there would remain falses there in jubilees and songs, and thus concerning faith, conversion and salva- in perpetual festivities and joys, as itition. Thence it would be, that satans ages of God? Would not these things be would dwell above and angels below, worthy of an omnipotent God? Besides like vultures over hens. Then after other similar things. But, my friend. some time the satans would break the all those things are vain and frivolous. barrier and rush with fury into the The divine omnipotence is not without spiritual things which are placed be- order. God himself is order; and be low, and would not only deny, but also cause all things were created from God blaspheme and profane them; thence they were created also from order, in the latter state of the man would be- order, and to order. There is an order come much worse than the first. into which man was made, which is, 502. The man, who, by falses con- that his happiness or his misery should cerning the spiritual things of the depend on his free agency in spiritual church, has become natural, cannot things; for, as was said above, man think otherwise concerning the divine could not have been created Awithout omnipotence, than that it is above or- free agency, nor even a beast, bird, c(r der. thus concerning divine ornnipo- fish; but beasts are in natural free tence without order; wherefore he agency only, but man in natural free would fall into these wild queries: agency, and at the same time spiritu'tl. Why the coming of the Lord into the world, and why thus redemption, when God from his omnipotence could have 503. To the above will be added effected the same from heaven as upon these RELATIONS. FIRST. I heard the earth? Why should He not by re- that there was a meeting appointed, in demption have saved the whole human which they were to deliberate concernrace without exception? And why ing man's free agency in spiritual should the devil afterwards be able to pre- things: this was in the spiritual world. vail over the Redeemer in man? Why is The learned from every quarter, who, there a hell? Could not and cannot God in the world, in which they before livfrom his omnipotence destroy it,or bring ed, had thought concerning it, were all out thence and make them angels of present; and many of those who had heaven? Why the last judgment? Can been in councils and conventicles both He not transfer all the goats from the before the Nicene council and after it. left hand to the right, and make them They were assembled in a round ternsheep? Why did Hle cast down the ple similar to the temple at Rome, angels of the dragon, and the dragon which is called the Pantheon, which himself, from heaven, and not change before had been consecrated to the them into angels of Michael? Why worship of all the gods, and afterwards does He not give faith to these and dedicated to the worship of all the holy those, and impute the Son's righteous- martyrs, from the papal chair. In ness, and thus remit their sins, and this temple, at the walls also there justify and sanctify them? Why does were, as it were, altars, but at each of He not make the beasts of the earth, them seats, upon which those who the birds of the air, and the fishes of were assembled placed themselves, and the sea, speak, and give them intelli- leaned with their elbows upon the gence, and introduce them together with altars as upon so many tables. There men into heaven? Why did he not, or wasno one appointed presidentto act the why does He not, make the whole world primate among them; but each one. 'Concerning Free Agency. 353 as his inclination prompted him, rush- and becomes a maniac.; since, in that ed forth into the midst, and from his case, he would believe himself a little breast uttered and declared his opinion; god or deity, possessing a part of the and, what I wondered at, all who were divine power mn his own right." After in that assembly were full of confirma- him, another hastened into the midst, tions for the plenary impotence of carrying under his arm a book, to the man;1 spiritual things; thus they rid- orthodoxy of which, as he called it, the iculed the idea of free agency in those Evangelical at this day swear, called things. When they were assembled, FORMULA CONCORDIAT; and he opened lo, suddenly one rushed forth into the it, and read thence the following' midst, and with a loud voice breathed That man is altogether corrupt and out this: " Man has not any more free dead to what is good, so that in man's agency in spiritual things, than Lot's nature, since the fall, before regenerawife had, after she was turned into a tion, there is not even a.spark of spiritpillar of salt; for, if man had any more ual strength left or remaining, by which free agency, surely he might of himself he can be prepared for the grace of claim to himself the faith of our church, God, or can apprehend it when offered, which is, that God the Father, of en- or of himself and by himnself be capable tire fireedom and good pleasure, gives of receiving it; or, in spiritual things, it gratuitously to whom He wills and understand, believe, embrace, think, will, when He wills. God would by no begin,finish, act, operate, cooperate, ol means have this good pleasure and sov- apply or accommodate himself to grace ereign power, if man, from any free- or of himself contribute any thing t; dom or good pleasure, could also claim conversion, either by halves, or in thi. it to himself; for thus our faith, which leastpart. And that man, in spirituao is a star shining before us by day and by things, which have respect to the salvoa night, would be dissipated, like a star tion of the soul, is like the pillar of salt, falling into the air." After him, another Lot's wife, and like a stock or a stone burst forth from his seat, and said, uwithout life, which have not the usa " Man has no more free agency in spir- of eyes, mouth, or any of the senses. itual things, than a beast, yea, than a Th/at still he has a locomotive power, or dog; since, if man had it, he might do can govern the external members, go to good from himself, when yet all good is public assemblies, and hear the T/Vora from God; and man can take nothing and the Gospel. These things are to himself, which is not given to him read in my edition, p. 656, 65S, 661, from heaven." After him, one leaped 662, 663, 671, 672, 673. After this, out of' his seat, and in the midst lifted they all concurred and together exup his voice, saying, that " Man has no claimed, " This is truly orthodox." more free agency in spiritual things, I stood by and heard all attenitively; even in seeing them clearly, than an and because I became warm in m) owl has in the day time; yea, no more spirit, I asked with a loud voice, "If, than a chicken yet concealed in the in spiritual things, you make man a egg. He is in those things entirely pillar of salt, a beast, blind and insane, blind, like a mole; for if he were what, then, are the thingsof your theolqluick-sighted in seeing the things, ogy? Are they not all and each of them which are of faith, salvation and eter- spiritual?" To tliis, after some silence,. nal life, he might believe that he could they replied, "In all our theology, regenerate and save himself, and also there is not any thing at all spiritual, would attempt it, and thus would pro- which reason comprehends. Our faith fane his thoughts and deeds with merits there only is spiritual; but this we and merits." Again, another ran out have carefully shut up, and, that no into the midst, and uttered this speech: one may look into it, we have taken. "He who imagines that he can will care that no spiritual ray may proceed and understand any thing in spiritual thence, and appear before the underthings, since the fall of Adam, is insane, standing; and besides, man does not 45 354 Concerning Free Agency. comtributet a particle to it, from his stable? And what then is worship more ownr agen;v. Char:ty also wve have than ploughing' Oh what madness to removed from every thing spiritual; and talk so! It is folly upon folly. Who ewe have made it merely natural; like- denies that all good is from God? Is wise the decalogue. Concerning jus- it not given to man to do good of tiftiation, the remission of sins, re- himself from God, and also to be generation and thence salvation, we do lieve?'" When they had heard this, not deliver any thing spiritual; we say they all cried, " We have spoken firom that faith produces them, but how, we the orthodox, like the orthodox, but do not know. Instead of repentance, you from the rustics, like a rustic" we have taken contrition; and lest this But then suddenly a thunder-bolt fell should be believed to be spiritual, we from heaven, and that it might not conhave removed it from faith, entirely. sume them, they burst forth in troops, Concerning redemption, we have not and fled thence, each to his own home. adopted any other than purely natural 504. SECOND RELATION. I was in ideas, which are, that God the Father the interior spiritual sight, in which the concluded the human race under da;m- angels of the higher heaven are, but nation, and that his Son took that dam- then in the world of spirits; and I saw nation upon himself, and suffered him- two spirits not far from me, yet at a disself to be suspended upon the cross, tance from each other; and I perceivand that thus he brought over his ed that one of them loved what is good Father to compassion; besides many and true, and thereby was conjoined similar things, in which you will not to heaven, and that the other loved find any thing spiritual, but all merely what is evil and false, and thereby was natural." But then, in the warmth be- conjoined to hell. I went up and called fore conceived, I continued by saying, them together; and from their tones' If man had no free agency in spirit- and answers, I gathered that one as ual things, what then would man be well as the other could perceive truths, but a brute? Is not man distinguished acknowledge them when perceived, by that above the brute beasts? What thus think from the understanding, and would the church be without that, but likewise determine the things of the the black face of a fuller, in whose understanding as he pleased, and the eyes there is a white spot? What would things of the will as he liked; conset}he Word be without that, but an empty quently that both were in similar fiee Ilume? What is more frequently said agency as to rational things. And lid commanded there, than that man besides, I observed, that from that free-.iiould love God, and that he should domintheir mlnds, there appeared some-.(,ve the neighbor, and also that he thing lucid, from the first sight, which should believe, and that he has salva- was that of perception, to the last sight, tion and life according as he loves and which was that of the eye. But when believes? Who is there that has not he who loved what is evil and false the faculty of understanding and doing thought, when left to himself, I observed those things which are commanded in that a smoke, as it were, ascended the Word and in the decalogue? Tell from hell, and extinguished the lucidity any rustic, whose mind is not closed up which was above the memory, whence by the fallacies in theology, that he he had thick darkness there like that cannot, any more than a stock or a of midnight; and also that that smokle, stone, understand and will, in the being set on fire, burned like a flame, thiings of faith and charity and thence which illuminated the region of the of salvation, and cannot even apply and mind, which was below the memory, accommodate himself to them; would fi-om which he thought enormous falscs'he not then laugh out, and say,' What from the evils of self-love. But with is more silly?' What then have I to do the other, who loved what is good and with the priest and his preaching? true, when he was left tohimself, I saw, What then is a temple more than a as it were, a gentle flame flowving down Concerning Free Agency. 35 from heaven, which illuminated the love God;' and also,' He that heareth region ot his mind above the memory, and doeth my commandments, he lov. and also the region below it even to eth Me, and I will love h'un;' besides the eye; and that the light from that thousands of similar things in the whole flame shone more and more, as he per- Word. Of what use, therefore, would ceived and thought truth from the love the Word be, if man had no power at all of good. From seeing these things, to will and think, and thence to do and it was manifest to me, that every man, speak what is there commanded? Withas well the evil as the good, had spirit- out that power with man, what would ual free agency; but that hell some- religion and the church be, but like a times extinguishes it with the evil, and vessel wrecked, which lies at the botthat heaven exalts and enkindles it with tom of the sea, upon the top of whose the good. After this, I spoke with mast the pilot stands and cries,'I caneach of them, and first with him who not do any thing,' and sees the rest of loved what is evil and false; and after the sailors hoist the sails and escape in some things respecting his lot, when boats? Was there not given to Adam the I mentioned free agency, he grew freedom of eating from the tree of life, warm, and said, " Ah, what madness and also from the tree of the knowledge it is to believe that man has fiee agency of good and evil? And because, from his in spiritual things! Can any man take freedom, he ate from this tree, smoke faith to himself, or do good of himself? fiom the serpent, that is, hell, entered his Does not the priesthood teach at this mind, on account of which he was cast day from the Word, that no one can out of paradise and cursed. And yet take any thing, unless it be given from he did not lose free agency, for it is heaven? And the Lord Christ said to read, that the way to the tree of life ais disciples,'Without Me ye cannot do was guarded by a cherub; and unless any thing.' To which I add this, that this had been done, he could still have no one can move a foot or a hand to do willed to eat from it." These things any good, or move the tongue to speak being said, the other, who loved what any truth from good. Wherefore the is evil and false, said, "The things church, from her wise ones, has conclud- which I have heard I leave; I retain ed, that man cannot will, understand with me what I have declared. But who and think any thing spiritual, and can- does not know, that God alone is alive, not even accommodate himself to will, and thence active, and that man is of understand and think it, more than a himself dead, and thence merely passtatue, a stock and a stone; and that sive? How can such a one, who in therefore faith is inspired by God, who himself is dead and merely passive, alone has most free and unlimited take to himself any thing alive and acpower, of his good pleasure; which faith, tive?" To this I replied, " Man is an without our labor and power, through organ of life, and God alone is life; and the operation of the Holy Ghost, pro- God infuses his life into the organ and duces all the things which the un- every part of it, as the sun infuses its learned ascribe to man." Then I heat into a tree and every part of it; spoke with the other, who loved what and God gives to man to feel that lile is good and true; and after some things in himself, as his own, and God wills respecting his lot, when I. mention- that man should feel so, in order that. ed free agency, he said, " What mad- he may live as of himself, according to ness it is to deny free agency in spirit- the laws of order, which are as many as Sal things! Who cannot will and do there are precepts in the Word, and good, and think and speak truth of dispose himself for receiving the love himself from the Word, thus from the of God. But still God continually holds, Lord, who is the Word? For He said, with his finger, the perpendicular over'Make the fruits good, and believe in the balance, and moderates, but never the light, and also love one another, and violates free agency by forcing. A tree 356 Concerning F'lee Agency. cannot receive any thing, which the parted; but the other, who lo ed what heat of the sun introduces through the is good and true, and asserted that Jnan roo., unless it acquire warmth and heat has free agency in spiritual things, ac. as to each one of' its fibres; nor can companied me home. the elements rise up through the root, 505. THIRD RELATION. I once unless each of its fibres, from the heat heard a noise as of two mill-stones rubreceived, also give out heat, and thus bing against each other. I went to the contribute to the passage. So also sound, and it ceased; and I saw a nardoes man from the heat of life received row gate leading obliquely downxwarld from God. But he, differently from a to a certain vaulted house, in which tree, feels that as his own, although it were many chambers, in which were is not his; but as far as he believes little cells, in each of which sat two that it is his, and not God's, so far he persons, who were collecting fiom the receives the light of life, but not the Word confirmations in favor of justifi. heat of love fioln God, but the heat of cation by faith alone: one was collectlove from hell; which, because it is ing and the other was writing, and this gross, stops and closes up the purer by turns. I went up to one cell, which i:ttle branches of the organ, as the im- was near the door, and asked, " What pure blood does the capillary vessels of are you collecting and writing?" They the body; thus man makes himself said, " Concerning THE ACT OF JUSTIfrom spiritual merely natural. Man FICATION, or concerning FAITH IN ACT, has free agency from this, that he feels which is itself justifying, vivifying and life in himself as his own, and that saving faith, and the head of the docGod leaves man to feel thus, that con- trines of the church in our Christen. junction may be effected, which is not dom." And then I said to him, " Tell possible unless it be reciprocal; and it me some sign of that act, when that becomes reciprocal while man from faith is introduced into the heart and freedom acts altogether as from him- into the soul of man." Ile replied, self. If God had not left that to man, "The sign of that act is in the moment man would not be man, nor would he when a man is pierced with anguish have eternal life; for reciprocal con- on account of his condemnation, and junction with God causes man to be when, in that contrition, he thinks of man and not a beast, and also causes Christ, that IIe took away the con him to live after death to eternity; free demnation of the law, and lays hold of agency in spiritual things effects this." this his merit with confidence, and Having heard this, that evil spirit re- with this in his thought goes to God moved himself to a distance; and then the Father and prays." Then said 1, I saw a flying serpent, which is called "Thus the act is made, and this is the a prester, upon a certain tree, which moment." And I asked, " How shall presented the fruit thence to a certain I comprehend what is said concerning one; and then in the spirit I came up this act, that man contributes nothing to the place, and there, instead of the towards it, any more than he would if he serpent, appeared a monstrous man, were a stockor a stone; and that man, whose face was so covered over with as to that act, has no power to begin, beard, that nothing of it was visible, will, understand, think, operate, coopexcept the nose; and instead of a tree erate, apply and accommodate h]imself? there was a fire-brand, at which he Tell me how this coheres with wha stood into whose mind smoke be- you said, that the act then happens fore entered, and who afterwards re- when man is thinking concerniig the jected free agency in spiritual things. justice of the law, concerning its conAnd suddenly a similar smoke came demnation removed by Christ, concernout from the fire-brand and encompass- ing the confidence in which he lays ed them both; and because they were hold of this his merit, and in thought thus withdrawn from my sight, I de- concerning this goes to God the Father Concerning Free Agency. 357 and prays. Are not all these things are one. And then I sptoke with those done by man!" But he said, "They who appeared like goats, and said, are not done by man actively,' but pas- " Why are you thus assembled'" Most sively " And I Iepiied, " How can of them were of the clergy, who glorieo any one think, have confidence, and in the fame of their erudition, because pray passively? Take away from man they knew the secrets of justification what is active and cooperative, then by faith alone. They said that they do you not also take away what is re- were assembled that they might sit as ceptive, thus all, and with all the act a council, because they had heard itself? What, then, does your act be- that the saying of Paul, Rom. iii. 2S, come, but purely ideal, which is called Thiat manz isjustfifed by faith, wit/out an imaginary entity? I hope that you the works of the law, was not ri'ghtly do not believe, with some, that such act understood;' since by faith there, he is given only with the predestinated, did not mean the faith of the present who know nothing at all about the church, which is in three divine perinfusion of faith into themselves. sons from eternity, but a faith in the These can play at dice, and thereby Lord God the Savior Jesus Christ; inquire whether faith has been infused and by the works of the law, he did into them, or not. Wherefore, my not mean the works of the law of fiiend, believe that man, as to charity the decalogue, but the works of the and faith, operates of himself from the Mosaic law, which w\as for the Jews: Lord, and that without this operation, and that thus, by a wrong interpretayour act of faith, which you called the tion, they had concluded, from those head of all the doctrines of tle church few words, two enormous falsities, in Christendon, is nothing else than the which are, that they meant the faith of statue of Lot's wife, tinkling fi-omn mere the present church, and the works of' salt, when touched with a scribe's pen, the law of the decalogue. That Paul or his finger nail, Luke xvii. 32. This did not mean these, but the works of I said, because you make yourselves, the Mosaic law, which were for the as to that act, similar to statues." Jews, is clearly evident from his own When I had said this, he took a can- words to Peter, whom he blamed for dlestick, intending to throw it with all Judaizing, when yet he knew, that no his might into my face, and the candle one isjustified by the works of thle law, then suddenly being extinguished, he but by the faith of Jesus Christ, Gal. tlrew it at the forehead of his compan- ii. 16. By the faith of Jesus Christ, is ii.n; and I went away laughing. meant faith in Him and from Him (see 596. FoURTH RELATION. There above, n. 33S). And, because by the were seen in the spiritual world two works of the law, he meant the works flocks, one was of OATrs, and the of the Mosaic law, therefore he disother of SHEEP. I wondered who they tinguished between the law of faith were, for I knew that the animals seen and the law of works, and between the in the spiritual world are not animals, Jews and the Gentiles, or the circulmbut that they are correspondences of cision and the uncircumcision; and by the affections and of the thoughts the circumcision is signified Judaism, thence, of those who are there. Where- as every where else; and he also fore I went up nearer, and as I went up, closes those sayings by these words; Do the likenesses of animals disappeared, we then abrogate the law by faith? and instead of them were seen men. Not at all; bet we establish tIe law. And it was made manifest, that those All these things lie says in one series, who made the flock of goats, were Rom. iii. 27, 23, 29, 30, 31. And those who confirmed themselves in the also he says in the chapter which predoctrine of justification by faith alone; cedes, Not the hearers of the law will and those who made the flock of sheep, be justiiled by God, but the doers of those who believed that charity and the law will be justified, Rom. ii. 13. frith are one, even as good and truth And also, That God will render to 358 Concerning Free Agency. every one ac(ording to his works, ii. 6. deliberating, and as if standing lup And again, WTe must all appear before when they were concluding. But I the judgment seat o!f Christ, that every kept my sight fixed upon their horns, one may receive the things which he and I wondered that the horns in hath done in the body, whether good or their foreheads should appear, now% bad, 2 Cor. v. 10; besides many other as if projecting forwards and upwards, things in his epistles; from which it is now as if turning backwards, and at manifest, that Paul rejected faith with- length as if turned entirely back. out good works, as well as James, ii. And then suddenly they turned them17 to 26. ThaL the works of the selves about to the flock of sheep, but Mosaic law, which were for the Jews, still they appeared as goats. Wherewere meant by Paul, we have been still fore I again went up and asked, "What more confirmed from this, that all the now?" They said that they had constatutes for the Jews are called in cluded that faith alone produces the Moses the Law, thus the works of the goods of charity, as a tree produces law; which we saw from these pas- fruit. But then thunder was heard sages: This is the law of the sacrifice of and lightning was seen from above; peace-eoffrings, Lev. vii. 11. This is and presently an angel appeared standthe law for the burnt-of'ering, Jbr the ing between those two flocks, and he ea/t-offering, for the sacrifice of sin cried to the flock of sheep, " Do not and trcspass,for consecrations, vii. 37. hearken; they have not receded frion Thos is the law of the beast and the their former faith, which is, that faith dird, xi. 46, and the following verses. alone justifies and saves, and that a(tThis is the law of one bringing forth, ual charity does not at all. Neither is for a son or a daughter, xii. 7. This faith a tree, but man is a tree. But is the law of leprosy, xiii. 59; xiv. 2, repent, and look to the Lord, and you 32, 54, 57. This is the law of hlim will have faith: the faith before that is that hath an issue, xv. 32. This is the not a faith in which there is any thing law of jealousy, Num. v. 29, 30. This living." Then the goats, which had is the law of the Nazarite, vi. 13, 21. horns turned backwards,wished to come This is the law when a man dieth in a to the sheep; but the angel, standing tent, xix. 14. This is the law concern- between them, divided the sheep into ing the red heifer, xix. 2. The law for two flocks, and said to those on the the king, Deut. xvii. 15 to 19. Yea, left hand," Join yourselves to the goats; the whole book of Moses is called the but I tell you that a wolf is coling, Uook of the Law, xxxi. 9, 11, 12, 26; which will seize them and you with and also Luke ii. 22; xxiv. 24; John them." i. 46; vii. 22, 23; viii. 5. To this But after the two flocks of sheep also they added, that they had seen in were separated, and those on the left Paul, that the law of the decalogue is hand had heard the threatening words the rule of life, and that it is fulfilled of the angels, they looked, at each by charity, Rom. xiii. 8,9, 10, 11; and other and said, " Let us speak with also that he says, That there are three our old consociates." And then the tlhings, faith, hope, and charity; and flock on the left hand spoke to that on that the greatest of these is charitl, 1 the right, saying, " Why have you Cor. xiii. 13; thus not faith. They gone away from our pastors? Are not said, that on account of these things, faith and charity one, as the tree and they had been called together. But the fruit are one? For the tree is conlest I should disturb them, I retired; tinued through the branches into the an(l then again, at a distance, they fruit. Break off any of the branches, seemed like goats, and sometimes as through which the tree by continuity lying down, and sometimes as standing flows into the fruit, and would not up: but they turned themselves away the fiuit perish, and, together with from the flock of sheep. They appear- the fruit, all the seed of any tree ed as if lying down when they were about to ar;s. anew? Ask our priests Concerning Free Agency. 359 whcther it is nect so." And then they They say also, that a \ine produces asked; and they looked around to the grapes; but if a man should do spirit rest, who winked with their eyelids ual goods, as a vine produces grapes, that they should say that they spoke he would produce wild grapes." But well; and after this they answered, then they asked, "What are their goods "You have spoken well; but as to of charity, or the works which are the what concerns the continuation of faith fruits of faith?" He replied, " That into good works, we know many se- perhaps they are inconspicuous somecrets, but this is not the place to pub- where near faith, to which, however, lish them; in the bond or thread of they do not cohere; they are like the faith and charity, there are many little shadow which follows behind a man knots, which we priests only are able when he looks to the sun; whllich to untie." And then one of the priests, shadow he does not observe, unless he who was among the sheep on the right turns himself about. Yea, I may say hand, rose up and said, "'rhey answer- that they are like the tails of horses, ed to you, that it is so; htut to their which at this day are in many places own, that it is not so; for they think cut off; for it is said, What is the use otherwise." Wherefore they asked, of them? they are good for nothing;'How then do they think? Do they if they adhere to the horse, they are not think as they teach?" He said, apt to be defiled." Having heard this, "No; they think that all the good of some one of the flock of sheep on the charity, which is called good work, left said with indignation, " There is which is done by man for the sake of certainly some conjunction, or else how salvation and eternal life, is not in the can they be called the works of faith? least degree good, because man by Perhaps the goods of charity may be work fiom himself, wishes to save him- insinuated by God into the voluntary self by claiming to himself the right- works of man by some influx, as by eousness and merit of the one Savior; some affection, aspiration, inspiration, and that it is so with every good work incitement and excitement of the wvill, in which man feels his own will; where- tacit perception in the thought, and fore they assert, that there is no con- thence exhortation, contrition, and thus;unction at all of faith and charity, and conscience, and thence an impulse to that faith is not even retained and pre- action and obedience of the decalogue served by good works." But some of and the Word, as an infant, or as a the flock on the left hand said, " You wise man, or by some other means speak lies against them; do they not similar to those; how otherwise can openly preach to us charity and its they be called the fruits of faith?" To works, which they call the works of this the priest replied, "No, it is not faith?" And he replied, " You do not so; and if they say that it is done by understand their preachinlgs; only the any such means, still they stuff it in clergy who are present attend and un- their sermons with expressions from derstand.. They think only of moral which it results that it is not from charity, and its civil and political goods, faith. Some, however, teach such which they call those of faith, and they things; but only as SIGNS OF FAIT'II, are not so at all; for a man who is an BUT NOT AS THE BONDS OF IT wIBTH atheist, can do them in like manner, cHARITY. Yet some have tliought of and under the same form; wherefore conjunction by the Word." And then they unanimously say, that no one is they said, "Is there not thus a consaved by any works, but by faith alone. junction?" But he replied, " They do But this shall be illustrated by corm- not think this, but only by hearing of parisons. An apple-tree produces ap- the Word; for they assert, that ever) piles; but if a man does goods for the thing rational and every thing volunsake of salvation, as that tree produces tary of man, in the things of faith, is apples by continuity, then those apples impure and meritorious, since man, in are inwardly rotten and full of worms. spiritual things, is not any more able 360 Concerning Free Igency. to understand, will, operate and co6p- flock of the goats, went away, and erate, than a log." But one, when he waved their hats and cried, " l'aith heard that man is believed to be such, alone, faith alone, shall live still." In all the things which are of faith and 507. FIFTH RELATION. I was in salvation, said, " I heard a certain one conversation with angels, and at last say,' I have planted a vineyard; now I concerning the concupiscence of evil, will drink xvine even to intoxication.' in which every man is from his nativity. But another asked,' Will you drink One said, that in the world where he the wine out of your cup, by your right is, those who are in the concupiscence hand.' And he said,'No, but out of of evil, appear to us angels, as idiots, an invisible cup, by an invisible hand.' but to themselves there as supremely And the other replied,' Certainly, then, wise. Wherefore, that they may be you will not he intoxicated.'" Presently drawn out of' their infituation, they are the same man said, " But hear me, I by turns let into it, and by turns into pray; I tell you, drink wine from the the rational faculty, which with them Word understood. Do you not know, is in externals; and in this state they that the Lord is the Word? Is not the see, acknowledge and confess their inWord from the Lord? Thus, is He sanity; but still they earnestly desire not in it? If, therefore, you do good to return from their rational state into from the Word, do you not do it from their insane state, and also they let the Lord, from his own mouth and themselves into it, as from a forced and will? If, then, you look to the Lord, undelightful into a free and delightful He also will lead and teach you, and state: thus concupiscence inwardly deyou will do it of yourselves from lights them, and not intelligence. the Lord. Who, that does any thing There are three universal loves, of from a king, from his mouth and corn- which every man, from creation, is mand, can say, I do this from my owvn composed; the love of the neighbor, mouth or command, and from my own which also is the love of doing useswill?" After this, he turned himself this love is spiritual; the love of the to the clergy and said, " Ministers of world, which also is the love of posGod, do not seduce the flock." Hav- sessing wealth —this love is material; ing heard this, the greatest part of the and the love of self, which also is the flock on the left hand went away, and love of ruling over others-and this love united themselves to the flock on is corporeal. Man is truly man, while the right. Then some of the clergy the love of the neighbor, or the love of said, "We have heard what we never doing uses, makes the head, and the heard before. We are pastors; we will love of the world, or the love of posnot leave the sheep." And they went sessing wealth, makes the breast and away toyetlher with them. And they belly, and the love of self, or the love said, " This man has spoken a true of ruling, makes the feet and the soles word. XWho, that does any thing from of the feet; but if the love of the world the Word, thus from the Lord, his makes the head, man is not man othermouth and will, can say,'I do this wise than as a hunch-backed one; but i'om Inyself?' Who, that does any thing if the love of self makes the head, he is from a king, his mouth and will, says, not like a man standing upon the feet,'I do this from myself?' We see now the but as on the palms of the hands, with Divine Providence, why a conjunction the head downwards and the buttocks of faith and good works has not been upwards. When the love of doing found, which is acknowledged by an uses makes tlhe head, and the two other ecclesiastical society. It could not be loves make in order the body and the found, because it could not be given; feet, that man appears in heaven of an for there was not a faith in the Lord, angelic face, with a beautiful rainbow who is the Word, and thence there was around his head; but if the love of the not a faith from the Word." But the world, or of wealth, makes the head rest of the priests, who were of the he appears from heaven of a pallid face, Concerning Free Agency. 361 like a corpse, with a yellow circle around above the Most High, and litted up my. his head; but if the love of self, or of self against Him." Then I asked, ruling over others, makes the head, he " How could you speak thus, since you appears from heaven of a dusky fiery are yourself a defrauder and an adulface, with a white circle around his terer." He replied, "I am one thing head. At this I asked, " What do the while I am in externals, or in the body, circles around the heads represent?" and another, while in internals, or in They repllied, " They represent intelli- the spirit; in the body I am an angel, gence. The white circle around the but in the spirit, a devil; for in the head of a dusky fiery face, represents body I am in the understanding, but that his intelligence is in externals, or in the spirit I am in the will; and the around him, but insanity in his inter- understanding carries me upwarcs, nals, or in him; also a man who is such, but the will carries me downwards; is wvise when in the body, but insane and while I am in the understanding, while in the spirit; and no man is wise a white girdle encoinpasses my head, in spirit but from the Lord, which is but while the understanding subjects the case when he is born and created itself completely to the will, and beanew by Him." When these things cotmes its slave, which is our last conwere said, the earth opened to the left, dition, then the girdle grows black and and through the opening I saw a devil disappears; and when this is done, I risinglc up, of a dusky fiery face, with a can no more ascend into this light.' white circle around his head, and I But suddenly, as he saw the angels asked, "Who are you?" He said, "I with me, he was inflamed in the face am Lucifer, son of the morning; and and voice, and became black, even as because I made myself?ike the Mlost to the girdle around his head; and High, I was cast down, as I am de- through the opening, through which he scribed, Isaiah xiv.;" yet he was not rose, he slid down into hell. Those Lucifer, but he believed himself to be who were present, from seeing and.him. And I said, " Since you were hearing these things, made this concast down, why can you not rise again elusion: That nlIan is such as his will out of hell?" He replied, "I am there is, and not such as his understanding a devil, but here I am an angel of light. is, sinice the will easily carries away D)o you not see my head girded with a the understanding over to its side, and white girdle'? And also, if you wishi, enslaves it. Then I asked the angels, you shall see that I am moral among " Whence have the devils rationality?" the moral, and rational among the ra- And they said, " It is from the glory of tional, yea, spiritual among the spirit- the love of self; for the love of self is ual. I could also preach." I asked, encomnpassed with glory; for this is the "How did you preach?" He said, splendor of its fire, and that glory "Against defrauders, against adulter- elevates the understanding almost into ers, and against all infernal loves; yea, the light of heaven. For the underthen I called myself, Lucifer, a devil, standing with every man is capable of and cursed myself as such, and on that being elevated according to knowlaccount was extolled with praises to edges; but the will, only by a life acheaven. Thence it is, that I was called cording to the truths of the church and son of the morning. And what I my- of reason. Thence it is, that atheists self wondered at, when I was in the themselves, who are in the glory of pulpit, I thought no otherwise than fame from the love of self, and thence that I was speaking rightly and truly; in the pride of their own intelligence, but:;,e cause was discovered to me, enjoy a sublimer rationality than many Vwhich was, that I was in externals, others; but then when they are in and these were then separate from my the thought of the understanding, but internals; and although this was dis- not when in the love of the will; covered to me, still I could not change and the love of the will possesses the myself, because I had exalted myself internal nan, but the thought of the 464 362 Concerning Free Agency. understanding the external." Further, when I came up nearer, I saw these the angel told the reason why man is words written on the gate, Now IT IS composed of the three loves, namely, LAWFUL; which signified, that now it is the love of use, the love of the world, lawful to enter intellectually into the and the love of self. The reason is, secrets of faith. From seeing thih that Inan may think from God, al- writing, it fell into my thought, that though altogether as from himself. it is very dangerous to enter by the un He said, that the highest things in derstanding into the dogmas of faith, man's mind are turned upwards to God, which are formed from man's own intle middle things there, outwards to telligence and thence of falses, and the world, and the lowest things there, still more to confirm them from the downwards into the body; and because Word: thence the understanding is these are turned downwards, man closed above, and by degrees below, to thinks altogether as of himself, when such a degree, that theological things yet from God. are not only loathed, but also oblit508. SIXTH RELATION. One day, erated, as the writing on paper is by there appeared to me a magnlificent worms, and the nap on cloth by moths; temple, of a square form, the roof of the understanding remaining only in which was like a crown, arched above political things, which have respect to and elevated round about. The walls one's life in the dominion where he is, of it were continuous windows of crys- and in civil things which belong to 1 s tals, the gate of the substanceof pearl; employmient, and in domestic thinls within, on the south side, towards the which belong to his house; and in the -e west, there was a pulpit, on which, at and those he continually kisses natuie. the right, lay the Word open, girded and loves her from the allurements of with a sphere of light, the splendor of her pleasures, as an idolater does the which surrounded and illuminated the golden image in his bosom. Now, be. whole pulpit. In the middle of the cause the dogmas in the Christian temple was the sacred recess, before churches at this day are formed not which was a veil, but now removed, from the Word but from man's own where stood a cherub of gold with a intelligence, and thence from falses, and sword in his hand, vibrating hither and also confirmed by some things from thither. When I had viewed these the Word; therefore, by the divine things, it flowed into my meditation, providence of the Lord, the Word with what each of them signified; namely, the Roman Catholics was taken away That that temple signified the New from the laity, and with the Protestants Church; the gate of the substance of it is open, but still shut by their cornpearl, entrance into it; the windows of mon saying, that the understanding is crystals, the truths which illustrate it; to be kept under obedience to their the pulpit, the priesthood and preach- faith. But in the New Church it is ing; the Word upon it open, and illu- reversed; in this it is lawful by the minating the higher part of the pulpit, understanding to enter and penetrate the internal sense of it, which is spir- into all the secrets of it, and also to itual, revealed; the sacred recess in confirm them by the Word; the reathe middle of the temple, the conjunc- son is, because its doctrinals are truths tion of that church with the angelic continuous from the Lord, laid open heaven; the cherub of gold therein, by the Word; and confirmations of the Word in the sense of the letter; them by rational things cause the the sword vibrating in his hand, signi- understanding to be opendil above flied that. this sense may be turned more and more, and thus to be elevated hither and thither, provided this is into the light in which the angels of done in application to some truth; heaven are; and that light in its that the veil before the cherub was essence is truth, and in this light the removed, signified that now the acknowledgment of the Lord, as the Word was laid open Afterwards, God of heaven and earth, shines in its Concernzng Free Agency. S363 glory. This is meant by the writing infants. While he was with me, he upon the gate of the temple, Now IT handed to me the paper; but because IS LAWFUL; and also by the circum- it was written with circular letters, suchl stance that the veil of the sacred re- as are in that heaven, I returned it, and cess before the cherub was removed; requested that they would themselves for it is a canon of the New Church, explain the sense of the words there that falsities close up the understand- in expressions adapted to the ideas of ing, and that truths open it. After my thought. And he replied, " This these thinos, I saw, as it were, an infant is written there, ENTER HEREAFTEF over head, holding in his hand a paper; INTO THE MYSTERIES OF THE WORD. he, as he approached me, increased WHICH HAS BEEN HITHERTO CLOSED to the stature of a middling sized man; uP; FOR ITS TRUTHS, ONE AND ALL, lie was an angel of the third heaven, ARE SO MANY MIRRORS OF THE IORD.' where all at a distance appear as 364 Concernzng Repentance. CHAPTER IX. CONCERNING REPENTANCE. 509. AFTER treating of Faith, Char- evils which are sins against God; fot ity, and Free Agency, it follows next before this is done, man stands out of in course to treat of Repentance; regeneration; and then, if any thought since true faith and genuine charity are should enter concerning eternal salva. not attainable without repentance, and tion, he turns himself to it, but presently no one can repent without free agency. turns himself from it; for it does not The reason also why repentance is here enter fuirther into man than into the treated of, is because the next chapter ideas of his thought, and thence it treats of Regeneration, and no one can goes out into the words of speech, and be regenerated, before the more griev- perhaps also into some gestures conous evils, which make man detestable formable to the speech. But when it in the sight of God, are removed, and enters into the will, then it is in man; these are removed by repentance. for the will is the man himself, because What is an unregenerate man, but an his love dwells there; and the thought impenitent man? And what is an im- is out of manl, unless it proceeds fiom penitent man, but as one who is his will; if it does, then the will and in a lethargy, and knows nothing about the thought act as one, and together sin, and so cherishes it in his bosom, make the man Hence it follows, that and daily kisses it, as an adulterer a repentance, in order to be repentance, harlot in his bed. But that it may be and efficienlt in man, must be of the known what repentance is, and what will and thence of' the thought, and it effects, the discussion of it must be not of the thought alone; consequently divided into articles. that it must be actual, and not merely 510. I. THAT REPENTANCE IS THE oral. That repentance is the first FIRST THING OF THE CHURCH WITH thing of the church, is manifestly eviMAN. dent from the Word. John the Baptist, The communion which is called the who was sent before to prepare men church consists of all such persons as for the church, which the Lord was have the church in them; and the about to institute, when he baptized, church with man enters when he is at the same time preached repentance; being regenerated; and every one is wherefore his baptism was called the regenerated by abstaining from the baptism of repentance, because by evils of sin, and fleeing from them like baptism was signified spiritual washone when he sees infernal troops with ing, which is a cleansing from sinls. torches about to attack him and cast This John did in the Jordan, because him upon a funeral pile. There are the Jordan signifies introduction into many things which prepare man for the church, for it was the first boundthe church,as he advances in the first ary of the land of Canaan, where the stages of life, and which introduce church was. The Lord himself also nim into the church; but the things preached repentance for the remission which effect the church in man, are of sins, by which He taught, that reacts of repentance. Acts of repent- pentance isthe first thing of the church ance are such as cause that man should and that so far as man does it, his sins nlot will, and thence should not do, the. are removed, and that so far as these Concerning Repentance.'365 are remonved; they are remitted. And faith which is imputative of the merit besides, the Lord commanded the and righteousness of the Lord the twelve Apostles, and also the seventy Savior, is not given; and that those whoam he sent forth, that they should who have obtained this faith receive preach repentance; from which it the consolation of the gospel, which is, is manifest, that the first thing of the that they are justified, that is, renewed, church is repentance. regenerated and sanctified, without 511. That the church is not in nian, any cooperation of their own;and that before his sins are removed, every one thus they are transferred from damna may conclude from reason, and it may tion to eternal blessedness, which is be illustrated by these comparisons:- eternal life. But concerning this con. Who can introduce sheep, kids and trition, it is to be considered, (l.) lambs into plains and woods, where T7'et her it be repentance. (2.) Whether are wild beasts of every kind, before it be of any moment. (3.) Whether it be he has driven out the wild beasts? given. And who can prepare for a garden a 513. WHETHER THAT CONTRITION piece of land, covered over with thorns, BE REPENTANCE OR NOT, may be conbriers and nettles, before he has rooted cluded from the description of repentout those noxious plants? Who can ance in what follows, that it is not introduce a form of administration of attainable, unless a man know, not justice from judgment into a city pos- only in general, but also in particular, sessed by enemies, and establish a civil that he is a sinner; which no one can government, before he has expelled the know, unless he examine himself, see enemies? The case is similar with the evils in himself, and condemn hiir. the evils in man, which are like wild self on account of them. But tha' beasts, like briers and thorns, and like contrition, which is said to be neces enemies, with which the church can- sary to faith, has nothing in common not dwell together, any more than one with those things; for it is only the can dwell in a den where are tigers thought and thence confession, that he and leopards; nor any more than one was born into the sin of Adam, and can lie in a bed, upon which poison- into a propensity to the evils thence ous herbs have been strewed and put originating, and that, therefore, he ininto the pillows; nor any more than curs the anger of God, and thence, by one can sleep at night in a temple, desert, damnation, the curse and eterunder the floor of which are sepulchres nal death; from which it is manifest, in which are dead bodies: would not that this contrition is not repentance. spectres infest him there like furies? 514. Another point is, since that 512. II. THAT CONTRITION, OF contrition is not repentance, WHETHIER WHICH IT IS AT THIS DAY SAID, THAT IT BE OF ANY MOMENT. It is said that IT PRECEDES FAITH, AND IS FOLLOWED it contributes to faith, as what precedes BY THE CONSOLATION OF THE GOSPEL, to what follows, but that still it does not IS NOT REPENTANCE. enter faith and conjoin itself with it by In the reformed Christian world, mixing itself with it. But what else is mention is mane of a ceitain kind of the faith which follows, than that God anxiety, grief and terror, which they the Father imputes the righteousness of call CONTRITION, and which, with those his Son, and then declares man, not who are to be regenerated, precedes conscious of any sin, righteous, new, their faith and is followed by the con- and holy, and thus clothes him with a solation of the gospel. They say that robe washed and made white by the this contrition arises in them from fear blood of the Lamb? And when he of the just anger of God, and thence walks in this robe, what then are the eternal damnation, to every one, on evils of his life, but like sulphuiouaccount of the sin of Adam, and stones thrown into the bottom of the thence an inherent propensity to evils; sea? And what then is the sin of and that without that contrition the Adam, but somne such thing, which is 366 Concerning Repentance either covered or removed, or taken AEtna can those who dwell In Warsaw away by the imputed righteousness of and Vienna; nor any more than the Christ? When a man, from that faith, basilisks and vipers in the deserts of walks in the righteousness, and at the Arabia, or the tigers and lions in the same time in the innocence, of God forests of Tartary, can terrify those who the Savior, to what purpose does that are in safety, tranquillity and quietness contrition then serve, but for confi- in some city of Europe; and that the denuce that he is in Abraham's bosom, anger of God excited in them no more and thence he beholds those who are terror and contrition, than the angel not contrite before faith, as miserable of the king of Persia did in those whc in hell, or as dead? For it is said, that are in Pennsylvania. From these things, a living faith is not in those who have and from reasons deduced from their no contrition. Wherefore it may be traditions, I am confirmed, that contrisaid, that if they have immersed them- tion, unless it be repentance, such as selves, or do immerse themselves, in is described in what follows, becomes damnable evils, they do not attend to nothing else than a sport of the fancy them, and are not sensible of them, The reason, also, why the Reformed any more than pigs lying in the mud took up contrition instead of repentare sensible of the stench in the ance, was that they might be tort ditches. Hence it is manifest, that away from the Roman Catholics, who that contrition, since it is not repent- urge repentance, and at the same time ance, is not any thing. charity; and after they had confirmec, 515. The third point which was to justification by faith alone, they alleges be considered, is, WTXHETHER THAT the reason, that by repentance, as b) CONTRITION WITHOUT REPENTANCE BE charity, something of man, which GIVEN. In the spiritual world, I have savors of merit, would enter into his asked many who have confirmed in faith and blacken it. themselves the faith imputative of the 516. III. THAT THE ORAl (CONmerit of Christ, whether they had FEssION ALONE, THAT ONE IS A SINNER, any contrition, and they have answered, IS NOT REPENTANCE. Why contrition, when from childhood Concerning this oral confession, the we have believed for certain that Reformed, who are attached to the Christ, by his passion, has taken away Augsburg Confession, thus teach: all our sins? Contrition does not " No one can ever know his own sins, square with this faith; for contrition is wherefore they cannot be enumerated; to cast themselves into hell, and to tor- they are also interior and hidden; ture the conscience; when yet they wherefore the confession would be false, know that they are redeemed, and so uncertain, imperfect and mutilated; rescued from hell, and thence secure but he who confesses himself to be from harm. To this they added, that altogether mere sin, comprehends all the statute of contrition was only a sins, excludes none, and forgets none. figment, which was accepted instead But, still, the enumeration of sins, of the repentance which is so often although it is not necessary, is not to mentioned in the Word, and also en- be taken away, on account of tender joined; that, perhaps, there may be and timid consciences; but this is only some emotion of mind with the simple a puerile anl con:mon form of confeswlo know but little about the gospel, sion for the more simple and igllorant." when they hear or think about the tor- FORA1UI,A CONCORDIcT, pages 327, 331, ments in hell. And they said, that the 350. But this confession was accepted consolation of the gospel, impressed on instead of actual repentance, by the them from their earliest youth, had re- Reformed, after they had separated moved that contrition, so that they in themselves from the Roman Catholics, heart laughed at it, when it was named; because it is founded on their imputathat hell could not terrify them any tive faith, which alone, without charity, nmore than the fire of Vesuvius and and thus also without repentance, pro Concerning R pcnt(ance. 367 duces remission of sins,and regenerates of every one, who only prays the forms man; and also upon this, which is an respecting propitiation and mediation inseparable appendage to that faith, Some of these can, in pulpits, with a that there is no cooperation of man loud voice, and, as it were, an ardent with the Holy Spirit in the act of jus- zeal, pour forth many holy things contification; and upon this, that no one cerning repentance and concerning has free agency in spiritual things; charity, and they think both of no and again upon this, that every thing is avail to salvation; for they mean no of immediate mercy, and nothing at all other repentance than oral confession, of that which becomes mediate by and no other charity than forensic; man and through him. but they do that to gain the favor of 517. Among the many reasons the people. These are they who are why the oral confession that one is a meant by these words of the Lord; sinner is not repentance, is this; that Many will say to me in that day, Lord, every man can say this, even a wicked Lord, have we not prophesied by thy man, and also a devil, and this with name; and in thy name done many much external devotion, when he mighty works? But then I shall conthinks of the torments in hell, threat- fess to them, I know you not; depart ening him and present to him. But fjrom M1e, ye workers of iniquitg, who does not see that this is not from Matt. vii. 22, 23. Once, in the spirany internal devotion, consequently itual world, I heard a certain one that it is imaginative, and thence from praying thus: "I am full of the scab, the lungs, but not voluntary from wvith- leprous and filthy from my mother's in, and thence from the heart? For a womb. There is nothing sound in me, wicked man and a devil still burn in- from the head to the sole of the foot. wardly with the lusts of the love of I am not worthy to lift up my eyes to doing evil, by which they are carried God. I am deserving of death and like mills driven by tempests; where- eternal damnation. Have mercy oin fore, such an exclamation is nothing me for the sake of thy Son. Purify else than a contrivance to deceive God me, by his blood. The salvation of or impose upon the simple for the sake all is in thy good pleasure. I implore of deliverance. For what is easier, mercy." Those who stood by him than to force the lips to vociferate, and and heard these wvords asked, " Whence to accommodate the breath of the do you know that you are such?" He mouth to it, and to raise the eyes and replied, "I know because I have heard." lift the hands upwards? This is the But then he was sent to the examnining same that the Lord says in Mark; angels, in whose presence he spoke "IWell hath Isaiah prophesied concern- similar things; and they, having made thneg you, hypocrites; This people hon- an examination, reported, that he had oreth me withi t71eir lips, but their heart spoken truths concerning himself, but is far from me, vii. 6. And in Mat- that still he did niot know one evil in.thew; IITo to you, scribes and Pharisees, himself, because he had never exambecautse ye make clean the outside of ined himself, and had believed that tIle cup and qf the platter, but the in- evils, after an oral confession, are no sides are full of rapine and excess. longer evils in the sight of God, both BlindPharisee, cleanse first the inside because God turns away his eyes from of the cup and of the platter, that the them, and because He is propitiated; oudtside also may be made clean, xxiii. and that, therefore, he had not repentel 25. 26; and more in the same chapter. of any, although he was a deliberate 518. In the like hypocritical wor- adulterer, a robber, a deceitful detracter, ship are those who have confirmed in and a burning revenger; and that he themnselves the faith of this day, that was such in will and heart, and thence the Lord, by the passion of the cross, would be such in words and deeds, took away all the sins of the world; unless the fear of the law and of the and thereby they understand the sins loss of fame restrained him. AfteJ 3t6o Concerning Repentance. it was found odt that he was such, he quence of its being taught by councils was judged and cast off to the hypo- and by the prelates of churches, that crites in hell. the sin of Adam was transmitted to all 519. What those are may be il- his posterity; and that this is the only lustrated by comparisons. They are thing, on account of which every man like temples in which are assembled after him was condemned together with only spirits of the dragon, and those him; and that this is what is inherent who are meant by locusts in the Revela- in every man from his birth. Besides, tion; and they are like the pulpits there, many other things which the churches where the Word is not, because it is teach are founded upon this assertion; buried under feet. They are like the as that the laver of regeneration, which walls of Xlouses plastered, and the plas- is called baptism, was instituted by the tering beautifully colored, within which Lord that this sin might be removed; owls and direful birds of night fly and that this was the cause of the about, the windows being open. They Lord's coming; and that faith in his are like whitened sepulchres, in which merit is the means by which it is reare bones of' the dead. They are like moved; besides many other things, coins made of the lees of oil, or dried which the churches have founded upon dung, and covered over with gold. this assertion. But that there is no They are like the bark and rind around hereditary evil from that origin, nmay rotten wood; and they are like the gar- be evident from those things which ments of the sons of Aaron about a were shown above, n. 466G, and the folleprous body: yea, they are like ulcers, lowing; that Adam was not the first within which there is corrupted matter, of men, but that by Adam and his covered over with a thin skin, which wife, the first church on this globe is are believed to be healed. Who does representatively described; and by the not know, that a holy external and a garden of Eden, the wisdom of that profane internal do not agree together? church; and by the tree of life, its Such, also, more than others, are afraid looking to the Lord who was to come; to explore themselves; wherefore they and by the tree of the knowledge of have no more perception of the vicious good and evil, its looking to self, things within them, than of the noisonie and not to the Lord. That this church and loathsome things in the stomach was representatively described by the and in the bowels, before they are cast first chapters of Genesis, has been out into the draught. But it is to be evinced from many parallel passages held, that those who have been hitherto from the Word, in the ARCANA C(Espoken of are not to be confounded LESTIA, published at London. From with those who act well and believe these things being understood and as well; nor with those who repent of sumed, the opinion hitherto entertained, some sins, and from a like oral confes- that the evil innate in man from his sion, while in worship, and still niore parents is thence, falls to the ground; in spiritual temptation, speak with them- when yet it does not derive its origin selves, or pray; for that general con- thence, but from another source. That fession both precedes and follows ref- the tree of life, and the tree of the ormation and regeneration. knowledge of good and evil, are with 520. IV. THAT MAN Is BORN To every man; and that their being said to EvILS OF EVERY KIND, AND THAT, UN- be placed in a certain garden signified LESS HIE REMOVE THEM IN PART BY the liberty and ability of turning one's REPENTANCE, HE REMAINS IN THIEM, self to the Lord, and of turning one's AID HE WHO REMAINS IN THEM CANNOT self away from Him, has been fully BE SAVED. demonstrated in the chapter concerning That every man is born to evils, FREE AGENCY. thus that from his mother's womb he 521. But, my friend, hereditary is nothing but evil, is known in the evil is from no other source than from church; and it became known inconse- parents; not indeed the evil itself Concernzng Repentance. M369 which a man actually commits, but an in process of time, has increased with inclination to it. That it is so, every them to such a degree, that they canione will acknowledge, if he only joins not, with a faith of' the heart, embrace reason to experience. Who does not the Christian religion. It is said, that know that children are born into a they cannot, because the interior will common likeness of their parents, as of their mind is averse to it, anti this to their faces, and manners, and dispo- will causes the inability. sitions? And also that grandchildren 522. That every evil, unless it be and great-grandchildren are born into removed, remains with man; and that those of their grandfathers and great- man, if he remain in his evils, ca-nnot grandfathers, and that thence families, be saved, follow of themselves. That and also nations, are distinguished from no evil can be removed but by the Lord, each other by many, as Africans from with those who believe in Him and Europeans, Neapolitans from Germans, love the neighbor, may be very evident Englishmen from Frenchmen, and so front what has been said above, parforth? And who does not know a Jew ticularly from these things in the chapfrom his face, eyes, speech and gestures? ter concerning FAITH; Tl1hat the Lord, And if you could feel the sphere of charity and faith make one, like life, life diffusing itself from the native dis- will and understanding; and if they position of every one, you might also are divided, each perishes like a pearl be convinced of the likeness of their reduced to powder. And from these dispositions and minds. Hence it fol- there, That the Lord is charity and lows, that man is not born into evils faith in man, and tthat man is charity themselves, but only into an inclina- andf4ait! in the Lord. But is it asked, tion to evils, yet with a greater or less How can man enter into that union? bias to particular ones. Wherefore, It is answered, that he cannot, unless after death, no one is judged from any he remove his evils, in part, by repenthereditary evil, but from the actual ance. It is said, that man removes. ones, which he himself has committed. them, because the Lord does not do it This also is evident from this statute immediately without the cobperation of of the Lord: The father shall not die man, which also was fully shown in the for the son, and the son shall not die same chapter, and in the following one for thej fther; every one shall die for concerning FREE AGENCY. his own sin, Deut. xxiv. 16. This was 523. It is affirmed that no one can made certain to me, in the spiritual fulfil the law, especially since he who world, from the infants which die, in offends against one precept of the that they only incline to evils, so that decalogue, offends against all. But they will, but still they do not do them, this form of speaking is not just as it for they are educated under the aus- sounds; for it is to be understood in pices of the Lord, and saved. The this manner, that he, who, from purpose above-mentioned inclination and bias or confirmation, acts against one preto evils, transmitted from parents to cept, acts against the rest, since to act their children and posterity, is broken from purpose and confirmation, is utter — only by a new birth from the Lord, ly to deny that it is sil; and if it is which is called regeneration: without said that it is sin, to reject it as of'no this, that inclination not only remains moment: and he who thus denies and uninterrupted, but also increases from rejects sin, makes light of every thing successive parents, and becomes more that is called sin. Those who are not, prone to evils, and at length to every willing to hear any thing about repentkind of them. Thence it is, that the ance, come into this purpose; but,. Jews are still images of their father on the other hand, those who by repentJudah, who took to wife a Canaanitess, ance have removed some evils, which and by adultery with his daughter-in-law are sins, come into the purpose of beTamar, begot the three races of them. lieving in the Lord and loving the Wherefore this hereditary disposition, neighbor: these are held by the Lord 47 370 Concerning Repentance. In sihe purpose of abstaining from more deadly wounds. The whole flock, if sins; wherefore, if they sin from iglo- it were left in plains where there are rance, or from some very powerful lust, poisonous herbs, would perish, unless it is not iln;,uted to them, because they it were led away thence by the sheplidi not propose it to themselves, nor herd into wholesome pastures. The do tLtuy confirm it in themselves. silk-worm, too, would perish, and thus This may be confirmed by these facts. all the silk, unless other worms were In the spiritual world I have met with shaken off from the leaves of its tree. many,who in the natural world lived It may be compared also with corn in like others, in clothing themselves barns or houses, which would become splendidly, feasting sumptuously, trad- musty and rancid, and thus unfit for ing with interest like others, seeing the- use, unless the air were suffered to atrical exhibitions, joking about lovers pass freely through it, and preserve it as if from lust, besides other similar from damage. Fire, unless it were things; and yet the angels charged extinguished at its first breaking out, those things to some, as evils of sin, would consume a whole city or tbrest. and to some they did not charge them A garden would be covered all over as evils, and these they declared inno- with brambles, thistles and briers, uncent, but those guilty. To the ques- less they were rooted up. Skilful gartion, Why so? when yet they did the deners know, that a bad tree, from the like things, they replied; that they seed and root, brings its bad juices into regard all from the purpose, intention, the stock of a good tree, engrafted or and end, and distinguish according to inoculated into it, and that the bad these; and that, therefore, those whom juices, which enter from beneath, the end either excuses or condemns, are turned into good juices, and prothey themselves excuse or condemn, duce good fruit. The like is done to since all in heaven have the end of man by the removal of evil by means of.good, and all in hell the end of evil. repentance, for by this, man is en524. But these things shall be illus- grafted into the Lord, as a branch into,trated by comparisons. When sins are a vine, and bears good fruit, John retained in an impenitent man, they xv. 4, 5, 6..may be compared with various diseases 525. V. THAT THE KNOWLEDGE:in him, of which, unless medicines be OF SIN, AND THE SEARCHING OUT OF applied to them, and their malignity SOME ONE SIN IN ONE'S SELF, BEGINS:thereby removed, the man dies; par- REPENTANCE. ticularly with the disease called gan- No one in the Christian world can grene, which, unless it be cured in be without the knowledge of sin; for season, spreads itself around and brings every one there is taught, from his in. on inevitable death; in like manner fancy, what evil is, and from his childwith impostumes and abscesses, unless hood, what is the exil of sin. All they be uncovered and opened; for young people learn this from their thence collections of putrid matter parents and masters, and also from the would be spread into the neighboring decalogue, which is the first book for all parts, and thence into the adjacent in Christendom; and in their progress viscera, and at last into the heart, afterwards, from preaching in temples, whence death would ensue. They and fiom instruction at horne, and in 4may also be compared with tigers, friIness from the Word; and besides,'leopards, lions, wolves and foxes, which, from the civil laws of justice, which unless they be kept in dens, or tied teach the same things as the decalogue with chains or ropes, would attack the and the other parts of the Word. For flock andrherd, and the fox, the hens, and the evil of sin is nothing else than evil kill them; and also with venomous ser- against the neighbor; and evil against pents, which, unless they are held down the neighbor is also evil against God, and confined by poles, or deprived of which is sin. But the knowledge their teeth, wou'd inflict upon man of sin does not effect any thing unless Concerntng Repentanute. 371 a man explores the acts of his life, and satisfaction according to the uttersees whether he has done any such most of your powers, for all injuries thing, in secret or in public; previous and wrongs done by you to any other; to this it is all only science, and then and being likewise ready to fobrgive all that the preacher brings forth is others that have offended you, as ye only something sounding in his left ear, would have forgiveness of your offences from which it passes through to his at God's hand; for otherwise the reright and flies away; and at last it ceiving of the holy communion doth becomes only something of thought nothing else but increase your daRnn;iand something devout from the lungs, tion. Therefore, if any of you be a and with many something imaginary blasphemer of God, a hinderer or slanand chimerical. But the case is quite derer of his Word, an adulterer, or be different, if a man, according to his in malice, or envy, or in any other knowledge of whatsin is, explores him- grievous crime; repent ye of your self, and finds some sin in himself, and sins, or else come not to that holy table; says with himself, This evil is a sin, lest, after the taking of that holy sacand abstains from it through fear of rament, the devil enter into you, as he eternal punishment; then, for the first entered into Judas, and fill you full time, instructive and oratorial preach- of all iniquities, and bring you to deing in temples, is received with both struction both of body and soul." ears and admitted into the heart, and 527. But still there are some who the man, from a pagan, becomes a cannot examine themselves, as infants, Christian. boys and girls,before they arrive at an 526. What can be more known in age when they become capable of self. the whole Christian world, than that a examination; in lile manner, the sim man ought to examine himself'! For ple, Nwho are incapable of reflection; every where in the empires and kinig- and also all who have not the fear ot doms, which are devoted either to the God; besides these some who are disRoman Catholic or the Evangelical eased in mind and body; and morereligion, they are taught and admon- over those, who, being confirmed in the ished, before coming to the holy sup- doctrine of justification by faith alone per, that a man should examine imputative of the merit of Christ, have himself, and know and acknowledge persuaded themselves that by examinahis sins, and begin to live otherwise; tion and thence repentance, something and'this with horrible threatenings in of man would enter, which would dethe dominions of England, where, from stroy faith, and thus throw salvation the preparatory service before com- out of its only focus, and throw it munion, these words are read and pro- away. These and those make use only claimed by the priest from the altar: of oral confession, which, has neen "The way and means," to become shown above, in this chapter, not to be a worthy partaker of the holy sup- repentance. But those who know per, "is, First, to examine your what sin is, and especially those who lives and conversations by the rule of know many things from the Word, and God's commandments; and whereinso- teach them, and do not explore themever ye shall perceive yourselves to selves, and thence see no sin in themhave offended, either by will, word, selves, may be likened to those who or deed, there to bewail your own sin- scrape together riches and lay them up fulness, and to confess yourselves to in coffers and chests, without any otlher Almighty God, with full purpose of use of them, than to look at them and amendment of life. And if ye shall count them; and like those who collect perceive your offences to be such in treasuries jewels of gold and silver, as are not only against God, but and shut them up in cellars, solely for also against your neighbors, then ye the sake of opulence; who are like shall reconcile yourselves unto them, the trader that hid his talent under being ready to make restitution and the ground, and like hirm that hid his 372 Concernzng Repentance. pound in. a napkin, Matt. xxv. 25; preached repentance and baptism in tha Luke xix. 20. They are also like hard name of Jesus Christ,for the re2nlission and stony ways, on which seed falls, of sins, Acts ii. 38. And also he Matt. xiii. 4; aend also like fig-trees lux- said, Repent ye, and turn yourselves uriant in leaves, and bearing no fruit, about, that your sins may be blotted Mark xi. 12. And they are hearts of out, iii. 19. Paul preached to all adamant, which do not become hearts every where, that they should repent, of flesh, Zech. vii. 12. They are like xvii. 30. Paul also announced in partridges, which sit and do not hatch. Damascus, in Jerusalem, through the They get riches, but not with judgment; whole region of Judea, and to the Genin the midst of their days they leave tiles, that they should repent, and turn them, and in their end they become fools, themselves to God; and that they shoul]l Jer. xvii. 11. They are like the five do wnorks worthy of repentance, xxvi. 20. virgins who had lamps and not oil, And also he testified, both to the Jews Matt. xxv. I to 12. Those who de- and to the Greeks, repentance towards rive from the XWord many things con- God, and faith in the Lord Jesuts cerning charity and concerning repent- Christ, xx. 21. The Lord said to the ance, and know precepts in abundance, church of Ephesus, I have against and do not live according to them, thee, that thou hast left thefJirst clharmay be compared with voracious eaters, ity; repent, or else I will remove thy who stuff their mouths with food, and, candlestick out of its place, unless thou without chewing it with their teeth, repent, Rev. ii. 2, 4, 5. To the let it down into the stomach, where church in Pergamus, Iknow thy works; it remains undigested, and being thence repent, ii. 16. To the church in Thy. pressed out, it vitiates the chyle, and atira, I will give her up to affliction, if brings on lingering diseases, of which she do not repent of her works, ii. 19, at last they die miserably. Such, 20, 23. To the church of the Laobecause they are without spiritual heat, diceans, I know thy works; be zealous however they may be in light, may be and repent, iii. 15, 19. There is joy called winters, frozen countries, arctic in heaven over one sinner that repentceth, climates, yea, heaps of snow and ice. Luke xv. 7; besides in other places. 52S. VI. THAT ACTUAL REPENT- Hence it is evident, that repentance ANCE Is, TO EXAMINE ONE S SELF must by all means be performed; but TO KNOW AND ACKNOWLEDGE ONE S what, and in what manner, will be SINS, TO MAKE SUPPLICATION TO THE made manifest in what follows. LORD, AND TO BEGIN A NEW LIFE. 529. Who cannot understand from That repentance must surely be the reason given to him, that it is not performed, and that the salvation of repentance for one merely to confess man depends upon it, is evident from with the mouth, that he is a sinner, many passages and plain declarations and to utter many things about it, like of the Lord in the Word; of which the hypocrite, who was mentioned these at present will be adduced. John above, n. 518? For what is easier for preached the baptism of repentance, a man, when he is in anguish and in and said, Bring forth fruits worthy agony, than to breathe out from the of repentance, Luke iii. 3, S; Mark lungs, and to pour forth thence, i. 9. Jesus began to preach and say, through the lips, sighs and groans, and Repent ye, Matt. iv. 17. And He also to beat the breast, and make himsaid, Because the kingdom of God is self guilty of all sins, when yet he is at hand, repent ye, Mark i. 14, 15. conscious of no one in himself? Does Again, Unless ye repent, ye will all the diabolical crew which is in his loves perish, Luke xiii. 5. Jesus instructed go out together with his sighs? Do they his disciples, that repentance and re- not rather hiss at them and remain in mission of sins should be preached in him, as before, as in their own house? his name, to all nations, xxiv. 47; Hence it is manifest that such repent. Mark vi. 12. Wherefore Peter ance was not meant in the Word, but Concerning Repentance. 373 repentance from evil works, as it is itual, and to be born anew of the said. Lord. 530. Is it asked, then, How is re- 531. This may be illustrated by the pentance to be performed? It is an- following comparisons. Man, belbfore swered, Actually; and this is, for one repentance, is like a desert, in wlhicl to examine himself, to know and ac- there are terrible wild beasts, dragons knowledge his sins, to make supplica- owls, screech owls, vipers, venomous tion to the Lord, and begin a new life. serpents; and in the thickets there, That there can be no repentance ochim and ziilm, and satyrs dance: but without examination, was shown in the when these are cast out by the indusarticle which precedes. But for what try and labor of man, that desert may purpose is examination, but that one be ploughed and cuti.vated for fields, may know his sins? And for what pur- and in them may be sown first oats, pose is that knowledge, but that he beans and flax, and afterwards barley may acknowledge that they are in him? and wheat. And also it may be coiaAnd for what purpose are those three, pared with the wickedness which reigns but that he may confess them before abundantly aiiong men: unless the the Lord, and make supplication for wicked were chastised and punished help, and from this begin a new life, according to the laws, with stripes or which is the end that was to be attain- death, no city and no kingdom could ed? This is actual repentance. Every subsist. Man is like a society in the man, after the first stage of life, and least form: unless he dealt with himself more and more as he comes to the in a spiritual manner, as the wicked exercise of his right and his reason, may are dealt with in a great society in a know from baptism, by the washing of natural manner, he, after death, would which is meant regeneration, that he be chastised and punished; and this ought to proceed and do thus; for at until, through fear of punishment, he his baptism, his sponsors promise for does not do evil, although he can never him, that he shall renounce the devil be reduced to do good from the love and all his works. The like is manifest of good. from the holy supper, before the worthy 532. VII. THAT TRUE REPENTANCE celebration of which, all are admon- is, TO EXPLORE NOT ONLY THE Acrs OF ished to repent of their sins, turn them- ONE'S LIFE, BUT ALSO THE INTENTIONS selves to God, and begin a new life. OF HIS WILL. And it is also manifest from the deca- That true repentance is, to explore logue, or catechism, which is in the not only the acts of one's life, but also hands of all Christians, where, in six the intentions of his will, is because the precepts of the decalogue, nothing else understanding and the will make the is commanded, but that men should acts; for man speaks from thought and not do evils; and unless man removes acts from will; wherefore speech i,i evils by repentance, he cannot love his thought speaking, and action is will neighbor, and still less God; when yet, acting; and because the words and on these two commandments hang the actions are thence, it follows indubitably law and the prophets; that is, the Word, that those two are what sin, when t}he and, consequently, salvation. If actual body sins. And also a man can repent repentance be performed at stated of the evils which he has done with the times; for instance, as often as a man body, and still think and will evil; but prepares himself for the communion of this is like cutting off the trunk of a the holy supper; and if he afterwards bad tree and leaving its root in tlhe abstain from one or more sills, which ground, from which the same bad tree he then discovers in himself, it is suf- grows up and spreads itself around. ficient to initiate him into actual re- But it is otherwise, when the root also pentance; and when he is in that, he is pulled up, and this is done in man, is in the way to heaven; for then man when he at the same time explores the begins from natural to become spir- intentions of his will, and removes evils 374 Concerning -eivpcntance. by repentance. A man explores the Those two loves also adorn themselvce intentions of his will, while he explores with shining gowns and coats, as his thoughts, for the intentions manifest the devil from magical fantasy (does themselves in them; as while he thinks, among his own,and among others whom wills and intends, revenge, adultery, he wishes to mock. But it is well to theft, false witness, and the desires fobr be known, that those two loves may those things, and also blasphemy reign more with the little than with the against God, the holy Word and the great, more with the poor than with the church, and so forth: if he still applies rich, and more with subjects than with his attention to it, and considers whether kings; for these are born to dominionl he would do those things, if the fear of and to wealth, which at length they the law and of fame did not oppose, look upon no otherwise than as anothand then, after such scrutiny, thinks er looks upon his household and posthat he will not do them, because they sessions, whether he be a governor, a are sins, he performs true and interior general, a captain of a vessel, yea, even repentance; and still more when he is a poor husbandman. But the case is in the delight of those evils and at the different with kings who aspire to do same time in the liberty of doing them, minion over the kingdoms of others and then resists and abstains. He The reason that the intentions of the who repeatedly exercises this, finds the will are to be explored, is, because the delights of evils, when they return, tin- love resides in the will, for the will is delightful, and at length condemns the receptacle of it, as was showe them to hell. This is what is meant above. Every love thence breathes forth by these wordsof the Lord; Whosoever its delights into the perceptions and willfindl his life, shall lose it; and whoso- thoughts of the understanding; for ever shall lose his lif'e, for my sake, shall these do nothing from themselves, but find it, Matt. x. 39. He who removes the from the will, for they favor it, and conevils of his will by repentance, is like sent to and confirm all the things which him who seasonably pulls up the tares are of its love: wherefore the will is the sown in his field by the devil, whence house itself, in which man dwells, and the seeds implanted by the Lord God the understanding is the entry, through the Savior find a free soil and grow up which he goes out and comes in. into a harvest, Matt. xiii. 25 to 31. Thence it is, that it was said. that the 533. There are two loves, which for intentions of the will should be explora long time have been rooted in the ed; and when they are exp)lored and human race, the love of ruling over all, removed, man is elevated fiom the natand the love of possessing the goods of ural will, in which hereditary and acall. The former love, if it have the tual evils reside, into a spiritual wdill, by reins freely, rushes on even so far that which the Lord reforms and regenerates it would be the God of heaven; and the natural, and by means of this, the the latter love, if it have the reins freevy, sensual and voluntary things of the rushes on so far that it would be tiwe body, thus the whole man. God of the world. To these two loves, 534. Those who do not explore all the other evil loves, which are hosts, themselves, are in comparison like sick are subordinate. But it is very difficult people, in whom the blood, in conseto explore those two, because they re- quence of obstruction in the smallest side most interiorly, and hide them- vessels, is vitiated, whence atrophy, selves; for they are like vipers conceal- sleepiness ofthe limrnbs, and acute chronic ed in a rock full of holes, which retain diseases, arising from the thickness, their poison, that, when any one lies tenacity, acrimony and acidity of the down upon that rock, they may inflict humors, and thence of the blood; but deadly wounds, and draw themselves those who do explore themselves also as back. They are also like the sirens to the intentions of the will, in comrnparof the ancients, who allured men by ison, are like those who are cured of singing; and thereby killed them. those diseases, and return into the life Concerning Repentan c. 375 in which they were when young. found as few as the doves -in a spacious Chose who rightly explore themselves, desert. Some said that they could inr are like ships from Ophir, laden with deed do that, but that they could n1ot gold, sliver and precious things; but explore themselves and confess their before they have explored themselves, sins before God. But still all those they are like ships loaded with -lth, in who do good from religion, avoid actual which are carried off the dirt and dung evils; and yet how very seldom they reof the streets. Those who explore fleet on the interior things which are of themselves interiorly, become like the will, believing that they are not in mines, all ime sides of which glitter evils, because they are in good; yea, with the ores of noble metal; but be- that the good covers the evil. But, lore, they are like stinking bogs, in my friend, the first thing of charity is, which are water-snakes and ven- to shun evils; this the Word teaches, omous serpents which glitter with and also the decalogue, baptism, the their scales, and noxious insects which holy supper, and also reason; for how can shine with their wings. Those who any one shun evils and put them away do not explore themselves, are like the from himn, without some self-inspection? dry bones in the valley; but after they And how can good become good, un have explored themselves, they are like less it be inwardly purified? I know the same bones, upon which the Lord that the pious, and also those of sound Jehovah gave sinews, brought on flesh, reason, while they read this, will assent and covered with skin, and into which and see it as genuine truth, but that He put breath, and they lived, Ezek. still few will do so. rxxvii. i to 14. 536. But still all who do good froim 535. VIII. THAT THOSE ALSO PER- religion, not only Christians, but also -FORai REPENTANCE WHIO DO NOT EX- pagans, are accepted by the Lord, and PLORE THEMSELVES, BUT STILL DESIST are adopted after death; for the Lord FROM EVIi,s, BECAUSE THEY ARE SINS; said, I was hlangry, and ye gave Ale to AND THAT THIS REPENTANCE IS DONE eat; I was thirsty, and ye gave Me BY THOSE WHO DO THE WORKS OF drink; I was a stranger, and ye took CHARITY FROM RELIGION. A7le in; naked, and ye clothed Ale; 1 Since actual repentance, which is to was sick, and ye visited lie; I was in explore one's self, to know and ac- prison, and ye came to Ale. And He knowledge his sins, to make suppli- said, Inasmuch as ye have done it to cation to the Lord, and to begin a new one of my least brethren, ye have clone life, is very difficult in the Reformed it to AlMe. Come, ye blessed, possess,as Christian world, for several reasons, of an inheritance, the kingdom prepared which in the last article in this chapter, for you fromi the founldation of the therefore an easier kind of repentance world, Matt. xxv. 31 to the end. To will be proposed; which is, that, when the above I shall add this news. All any one revolves evil in his mind and those who do good from religion, after intends it, he should say to himself, " I death reject the doctrine of the present think of this and I intend it; but because church concerning three divine persons it is a sin, I will not do it." By this from eternity, and also its faith applied the temptation injected from hell is to those three in order, anid turn thembroken, and its further entrance is selves to the Lord God the Savior, and prevented. It is wonderful, that every receive with pleasure those things one can chide another, who intends which are of the New Church. But evil, and say, " Do not do this, because the rest, who have not exercised charity it is a sin;" and yet with difficulty can from religion, are hearts of adamant, say It to himself: the reason is, because thus hard. These first go to three this moves the will, but that only the Gods, afterwards to the Father o)nly, thought next to the hearing. It was and at last to none. The Lord God inquired in the spiritual world, who the Savior they regard as onily the Son could do this other; and they were of Mary by her marriage with Joseph, 37 6 Concerning Repentance. and not as the Son of Q sd; and then only, and not at the same timre from ail the things of the 1T,(,W Church, good religion, are not accepted after death, and true, they shake off, and presently because there is only natural good in join themselves to the spirits of the their charity, and not at the same time dragon, and are d'iven away with them spiritual; and the spiritual is what con. into deserts or into caverns, wlhich are joins the Lord to Iman, and not the in the outermost bounds of what is natural without it. Natural goodness called the Christianr world; and after a is of the flesh alone, born of parents, time. because tlhey are separated from but spiritual goodness is of the spirit, the new heavein, they rush into villa- born anew of the Lord. Thlose who nous deeds, and are therefore let dowvn do the goods of charity firom relis ion into hell. Such is the lot of those and thence not evils, before they hlave who de not perform the w.orks of char- received the doctrine of the Neu ity frc,:2i irc;ejon,' consequence of a Cllurch concerning the Lord, may be aelief that,io one can do good from likened to trees that bear good fruits, himself, unless it be meritorious; and although few; and also to trees that thence they omit those works, and herd bear noble fiuit of smnall size, which, together with the goats, who are nevertheless, are carefully preserved in condemned, and cast into eternal gardens. And also they may be II:.ed fire, prepared for the devil and his an- to olive-trees and fig-trees, in Iirests, gels, because they did not the things and also to filagrant herbs and balsamic that the sheep did, Matt. xxv. 41 and plants upon hills. They are like little the following verses. It is not said chapels or houses of God, in which there that they (lid evils, but that they pious worship is performed; for they (lid not do goods, and those who do not are the sheep on the right hand, and do good from religion, do evil; Sinye the rams, which the he-goats attack, no one can serve two lords, but he will according to Daniel, viii. 2 to 14. In hlate one and love the other; or he will heaven they are clothed with garments cleave to one and neglect the other, of a red color, and after they have been Matt. vi. 24. Jehovah says by Isaiah, initiated into the goods of tlhe New Tlash yourselves, make yourselves clean; Church, they are clothed Kwith garments remove the evil of your works fromn be- of a purple color; which, as they refore my eyes; cease to do evil; learn to ceive truths also, become beautifiilly do good: and then, though your sins be tinged with yellow. as scarlet, they shall becomle white as 5'{S. IX. THAT CONFESSTON OUGHT snow; thou',ogh they be rerl lilke crimlson, TO BE MADE BEFORE TIHE ILORD GOD they shall be like wool, i. 16, 17, 18. THE SAVIOR, AND THlEN SUI'PPIICATION And to Jeremiah, Stand in the gate FOP, H ELP AND Pow ER TO RESIST of the house of Jlhovah, and proclaim Evis. there this word; Thus said Jehovah The reason that the Lord God the of hosts, the God of Israel, Make iyour Savior is to be addressed, is, blecause ways and your works good, anrd trust ITe is the God of heaven and earth, the ye not in the words of a lie, by saying, Redeenler and Savior, who has omThe telmple of.Jehovah, tre tcnmp le qof nipotence, omniscience, omnipresence, Jehovah is here (that is, the church); mercy itself, and at the same time after stealing, killing, and swearingr by righteousness; and because man is his a lie, will ye then come and stand in creature and the church his fold; and this house, upon w!Uich my namle is He has many times commanded, in the naimed, and say, WIe are delivered, new covenant, that men should address, while ye do all those abominations? Is worship and adore Htim. That he this house become a den of robbers? alone should be addressed, He enjoined JBeholdl, I atlso have seen, saith Jehovah, by these words in John; Verily, verily vii. 2, 3, 4, 9, 10, 1l. I say to you, he that entercth rot 537. It is to be known, that those throulh the door into the shctpJold, but who do good from natural goodness climbcth up some other way, ihe is a Concerning Repentance. 377 /7ief and a robber; but he that goeth that the Lord would show mercy, give in through the door, is the shepherd of power to resist the evils of which he the sheep. ain the Door; If any one has repented, andl supl)ly iic:~:ation and enter through 31e, he shall be saved and affection to do good, SiYe man without shall fial pasture. Tke thief cometh lHim cannot do any t/lin,, John xv. 5. not but that he may steal, kill and de- CoNFESSION will be, that he sees, knows stroy. I have come that they may have and acknowledges his evils, and finids life and abundance. I amn the good himself a miserablesinner. There ins Ac Shlepherd, x. 1, 2, 9, 10, 11. That need of enumerating sins belbre tie man ought not to climb up any other Lord, nor of supplicating for their reway, is, that he should not to God the mission. The reason that there is no Father, because He is invisible, and need of enumerating the sin-, is bethence inaccessible, and incapable of cause the man has searched and seen conjunction; and therefore lie came them in himself, antd thence they are into tile world, and made himself visi- present to the Lord, because they are ble, accessible, and capable of conjunc- present to himself. The Lord also led tion, which was solely for the end that him in searching, and opened them, man might be saved; for unless God and inspired himn with sorrow, and be approached in thought as Man, all together with this with the endeavor to idea concerning God is lost; it falls desist from them and begin a new life. like the sight into the universe, thus There are these two reasons why supinto empty nothing, or into nature, or plication for the remission of sins need into somie objects within nature. That not be made before the Lord: first, God himself, who from eternity is One, because sins are not abolished but recame into the Nworld, is clearly manifest moved; and they are removed, as man from the nativity of the Lord the Savior, afterwards desists from them and enters in that He was conceived from the upon a new life; for there are inpower of the Most High by the Holy numerable concupiscences, involved in Spirit, and that thence his Human was every evil, which cannot be removed born of the Virgin Mary; whence it in a moment, but successively, as man follows, that his soul was the Divine suffers himself to be reformed and re[tself, which is called the Father, for generated. The other reason is, that God is indivisible, and that the Human the Lord, because lie is Mercy itself, born thence, is the Human of God the remits to all their sins, nor imputes one Father, which is called the Son of God, to any; for He says, They know not Luke i. 32, 34, 35. Hence it follows what they do; (but still they are not again, that whilst the Lord God the therefore taken away;) for IIe said to Savior is addressed, God the Father is Peter, when he asked how often he addressed also. Wherefore He answer- should forgive his brother his tresed Philip, when he requested that He passes, whether till seven times? I say would show the Father: He that not to thee, till seven timles, buat until Teeth Ale, seeth the Father; how then seventy times seven, Matt. xviii. 21, sayest thou, So101 us the Father? Be- 22; why should not the Lord? But lievest thou not, that I am in the Father still it is not hurtful for any one whose znd the Father in Mi.e. Believe MIe, conscience is burdened, to enumerate that I ala in the Father and the Father his sins before a minister of the church, in lfe, John xiv. 6 to 11. But more for the sake of absolution and alleviamay be seen concerning this subject in tion; because he is thus introduced the chapters concerning God, the Lord, into the habit of examining himself, the Holy Spirit, and concerning the and of reflecting upon his daily evils.'rrinity. But this confession is natural; but that T'3;9. There are two duties, which it above described is spiritual. is incumbent on man to do after ex- 560. To adore any vicar upon earth, amiination, which are supplication and or to invoke any saint, as God, is of confession. SUPPLICATION will be, no more avail in heaven than to make 48 378 Concerning Repentance. supplication to the sun, moon and stars, injurious to the merit ot Christ: and to ask a diviner for an answer, and and this is implanted in the common to believe his word, which is vain. people although they are ignorant of This would be also like worshipping a the mystical things of thWit faith, by temple, and not God in the temple. these words merely, that " F'aith alone And it would be like supplicating the saves; and Who can do good of him servant of a king, who carries in his self?" Thence it. is, that, with the Re. hand his sceptre and crown, for the formed, repentance is like a bird's nest honors of glory, and not the king him- with the young ones, forsaken by the self. And this would be as useless as, birds, which were token by the fowler abstractedly from the subjects, to kiss and killed. To this cause another is addthe splendor of purple, the glory, light ed, that a Reformed man, so called, as and golden rays of the sun, and a mere to his spirit, in the spiritual world, is name. Let those who do such things, among no others than his like, who consider these words in John: IVe put such things into the ideas of his abide in the truth, in Jesus Christ. thoughts, and lead him away fiom the This is the true God and eternal life. track to self-inspection and examinaLittle children, keep yourselves frown tion. idols, 1 John v. 20, 21. 562. I have asked many of the 561. X. THAT ACTUAL REPENTANCE Reformed, in the spiritual world, why 1S EASY WIT1H THOSE WHO HAVE DONE IT they did not perform actual repentSEVERAL TIMES, BUT EXTREMELY DIF- ance, when yet this was enjoined upon FICULT TO TEHOSE WHO HAVE NOT them both in the Word and at their DONE IT. baptism, and also before the holy comActual repentance' is, to examine munion in all their churches; and they one's self, to know his sins, to con- have answered various things. SOME, fess himself before the Lord, and thus " That contrition is sufficient, and then to begin a new life; it is that accord- the oral confession that he is a sinner." ing to the description of it in the fore- SOME, " That such repentance, because going pages. To those in the Re- it is performed by man operating from formed Christian world, by which are his own will, does not coincide with meant all who are separated from the the faith universally received." SOME, Roman Catholic church, and also to'Who can explore himself, when he those of that church who have not knows that he is mnere sin? This would performed any actual repentance, this be like casting a net into a lake full actual repentance is extremely difficult. of mud, from the bottom to the top, in The reason is, because some are not which are noxious worms." SOME, willing, and some are afraid, and dis- " Who can so thoroughly inspect himself use renders man inveterate, and in- as to see in himself the sin of Adam, duces unwillingness, and at length con- from which all his actual evils have tent from the reasonings of the under- flowed? Are not these, together writh standing, and with some, sorrow, dread that, washed away by the waters of and terror on account of it. The prin- baptism, and wiped off and covered cipal cause, that actual repentance is over by the merit of Christ? What so extremely difficult in the Reformed then is repentance, but an imposition Christian world, is their faith, that which grievously troubles the conscien. repentance and charity contribute noth- tious? Are we not by the gospel ing to salvation, but faith alone; from under grace, and not under the hard the imputation of which, follow the law of that repentance?" Besides remission of sins, justification, reno- other things. SOME said, " That whenvation, regeneration, sanctification, and ever they intended to examine themeternal salvation, without man's co- selves, a dread and terror would seize operating of himself or as of himself; them, as if they saw a monster by the this their dogmatists call a useless side of their bed at the dawn of day." thing, and opposite, repugnant, and Hence were made known the causes Concerning Repentance. 379 why actual repentance, in the Re- shoes to take a journey of' many miles, formed Christian world, is as it were while one who is acctustomed to ride out of use and rejected. And I asked, in a coach, can with difficulty run in their presence, some who were slowly from one street to anottier. attached to the Roman Catholic reli- Every workman, who is diligent at his gion, concerning their actual confession work, performs it with ease and pleasbefore thei: ministers, whether it was ure, and when he goes away frorm it difficult. And they replied, that, after he desires to return; when another, they were initiated into it, they were who knows how to do the same work, not afraid of recounting their sins be- but is slothful, can scarcely be forced fore a confessor who was not severe, and to it. It is just so in every employthat they collected them together with a ment and in every study. What is kicd of pleasure, and cheerfully told easier, for any one studious of piety, the lighter ones, but the more grievous than to pray to God? and what is more ones somewhat timidly; and that, from difficult for one who is addicted to imcustom, they freely returned every year piety? and the reverse? What priest, to their appointed confession, and after when he preaches for the first time absolution to festivity; and also that before a king, is not afraid? but when they look upon all as impure, who are he is accustomed to it, he goes through not wrilling to lay open the defilements it without fear. What is easier for a of their hearts. After hearing these man-an(rel than to lift up his eyes to things, the Reformed, who were pres- heaven, and for a man-devil, than to ent, fled away, some laughing and cast down his eyes to hell? but if he sneering, some wondering and yet com- be a hypocrite, he likewise can look mending. Afterwards there came up up to heaven, but his heart is the other some who were attached to the same way. The end regarded, and the habit church, but who, residing in countries thence, imbues every one. amongst the Reformed, according to 564. XI. THAT HE WHO HAS NEVER the usual practice there, did not make PERFORMED REPENTANCE, OR HAS NOT a particular confession, as their breth- LOOKED INTO AND EXAMINED HIAISELF, ren elsewhere did, but only a general AT LENGTH DOES NOT KNOW WHAT oie before their leader; these said that DAM1NABLE EVIL IS, AND WhAT SAVING they could not search, find out and GooD IS. make known their alt'tal evils and the Since few, in the Reformed Chrissecrets of their thoughts, and that they tian world, perform repentance, it is felt it as repugnant and terrible, as it therefore added, that he who has not would be to pass over a ditch to a ram- looked into and examined himself, at part, where an armed soldier stands and length does not know what damcries, "Do not come here." Hence nable evil is, and what saving good now it is Inanifest, that actual repent- is; for he has no religion, from ance is easy to those who-have several which lie can know this. For the evil times done it, but extremely difficult which a man does not see, know and toa those who have not done it. acknowledge, remains; and that which 563. It is known that custom makes remains, is rooted more and more, a second nature, and that thence that until it obstructs the interiors of.s easy for one which is difficult for his mind; whence man becomes first another; thus also to explore one's self, natural, then sensual, and at last corand to confess the evils that are dis- poreal, and neither this nor that knows covered. What is easier for a laborer, any evil which condemns, nor good a porter, or a husbandman, than to which saves. HIe becomes like a tree work with his hands from morning till upon a hard rock, which spreads its evening, when yet a gentleman or a roots among the holes of the rock, and delicate man could not do it for half at length, because moisture fails, it an hour without fatigue and sweat? withers away. Every man, properly It is easy for a footman with light educated, is rational and moral; but 880 Concerning Repentance. there are two ways to rationality, one scription of the merely natural-rational from the world, the other from heaven. and moral man, who, viewed in lhimself, lie " ho is made rational and moral is sensual, and if he goes on, he be. frioln the world, and not from heaven comes corporeal or carnal; but this also, is rational and moral only with description will be given in a sketch the mouth and gesture, and inwardly divided into parts. The sensual is the he is a beast, yea, a wild beast, because ultimate of the mind of man, a lihering he acts as one with those who are in to, and cohering with, the five senses hell, where all such are. But he who of his body. He is called a sensual isrational and moral from heaven also, is man who judges all things from the truly rational and moral, because he is senses of the body, and who believes so at the same time with the spirit, only what he can see with the eyes mouth and body; for the spiritual and touch with the hands, saying these is'inwardly in these two as a soul, are something, and rejecting every which actuates the natural, sensual thing else. The interiors of his mind, and corporeal; he also acts as one with which see fiom the light of heaven, those who are in heaven. Wherefore, are closed, so that he sees nothing of there is a spiritual-rational and moral the truth which is of heaven and the man, and also amerely natural-rational church. Such a man thinks in the and moral man; and one is not distin- outermost things, and not inwardly guished from the other in the world, from any spiritual light, because he is especially if he acquires hypocrisy by in gross natural light; thence it is, that exercise; but by the angels in heaven, he is inwardly opposed to those things they are distinguished as well as doves which are of heaven and the church, from owls, and as sheep from tigers. although outwardly he can -:peak in The merely natural man can see evils favor of them, ardently acco ding to and goods in others, and also can re- the hope of obtaining power nid opuprove them, but because he never lence by them. That men of learning looked into and examined himself, he and erudition, who have confirned does not see any evil in himself; and themselves deeply in falses, and espeif any is laid open by another, he cov- cially those who have confirmed themers it over by means of his rational selves against the truths of the Word, faculty, as a serpent covers its head with are more sensual than others.'That dust, and immerses himself in it, as a sensual men reason acutely and ingenihornet immerses itself in dung. This ously, because their thought is near the is done by the delight of evil, which speech, so as to be almost in it, and as surrounds him, as a thick cloud sur- it were in their lips, and because they rounds a bog, and absorbs and suffo- place all intelligence in the speech cates the rays of light. The delight merely from the memory; and also of hell is nothing else; this is exhaled that they can confirm falses dexterously, thence, and it flows into every man, and that after confirmation they believe but into the soles of the feet, the back, them to be true; but that they reason and the hinder part of the head; but and confirm from the fallacies of the if it is received by the head in the fore senses, by which the common people part, and by the body in the breast, are captivated and persuaded. That the man is then enslaved to hell; the sensual men are cunning and malicious reason is, because the cerebrum of man above all others. That the covetous, is dedicated to the understanding and the adulterous and the deceitful, are to the wisdom there, but the cerebellbm most of all sensual, although they appear to the will and to its love; thence it is, before the world as ingenious. That that there are two spheres of the brain. the interiors of their mind are foul and But that infernal delight is amended, filthy; that by these they communi, reformed and inverted, solely by the cate with the hells; that in the Word spiritual-rational and moral. they are called dead. That those who 50i5. There follows now some de- are in the hells are sensual, and the Concernicngr Repentance. 391 more so, the deeper they are; that the from spiritual madness, and acts from sphere of infernal spirits conjoins itself the natural-moral, but love4 from a with the sensual of man from behind; perpetual lust: his actions, viewed'by and that, in the light of heaven, the the spiritual-rational man, are scarcely hinder part of their head appears any thing else than, as it were, the hollow. That those who reasoned dancing of one who has been bitten by from sensual things alone, were called a tarantula, and is called St. Vitus's by the ancients, serpents of the dance. Who does not know that a tree of knowledge. That sensual hypocrite can talk about God, a robber things ought to be in the last place, about sincerity, an adulterer about and not in the first; and that, with a chastity, &c.? But unless man had wise and intelligent man, they are in the power of shutting and opening tle the last place and subject to the inte- door between his thoughts and words, riors; but that with an unwise man, and between his intentions and actions, they are in the first place and predom- and for a door-keeper there, prudence inate. If sensual things are in the or cunning, he would rush more furilast place, that a way is opened through ously than any beast into wicked and them to the understanding, and truths cruel deeds. But that door is opened are refined by the mode of extraction. to every one after death, and then he That sensual things stand forth next to appears such as he was; but he is held the world, and admit the things which in bonds by punishments and guards come from the world, and as it were in hell. Wherefore, kind reader, look sift them. That man by sensual things into yourself, and search out one or communicates with the world, and by more of the evils in you, and remove rational things with heaven. That it from religious principle; if you re. sensual things supply those things move them from any other purpose or which are subservient to the interiors end, you only remove them so that of the mind. That there are sensual they do not appear before the world things which supply the understanding, and also which supply the will. That unless the thought is 567. To the above the following elevated above sensual things, man has RELATIONS will be added. FIRsT. I but little wisdom; that man, when his was suddenly seized with a disease althought is elevated above sensual most mortal; my head ached all over; things, comes into clearer light, and at a pestilential smoke was sent upon rme length into heavenly light, and then from the Jerusalem, which is called perceives such things as flow down Sodom and Egypt, Rev. xi. 8; I was from heaven. That the ultimate of half dead with severe pain; I ex the understanding is what relates to pected my last end. Thus I lay in natural science, and that the ultimate my bed for three days and a half. My of the will is what relates to sensual spirit became such, and from it my delight. body. And then I heard around me 566. Man, as to tFe natural man, is the voices of those who said, " Lo, he like a beast, and he acquires the image lies dead in the street of our city, who of a beast by life; wherefore, around preached repentance for the remission such, in the spiritual world, beasts of of sins, and Christ only man." And every kind appear, which are corre- they asked some of the clergy, whether spondences. For the natural of man, he was worthy of burial. They said, viewed in itself, is merely animal, but "No, let him lie, and be seen for a specbecause the spiritual is superadded to tacle." And they went away and came it, it can be made man; and if it is back, and mocked. Of a truth, it thus not made so, from the faculty which happened to me, while the eleventh it has, it can counterfeit the man, but chapter of the Revelation was being still it is a talking beast, for he speaks explained. Then were heard harsh from the natural-rational, but thinks speeches of mockers, especially thesq 382 Concerntng Repentance. "How can repentance be performed said to me from heaven, "You shall without faith? How can Christ, a man, see and hear." And the waters, with be adorud as God? Since we are saved which they seemed to be overflowed, fieely without any merit of our own, disappeared before my eyes, because what need, then, is there of any thing waters in the spiritual world are correbut merely the faith that God the Father spondences, and thence they appear sent the Son to take away the con- around those who are in falses. And denination of the law, to impute to us then they appeared to me on a sandy his merit, and thus to justify us in his bottom, where heaps of stones were sight, and absolve us from sins by the collected, among which they were rundeclaration of a priest, and then give ning and lamenting that they had been us the Holy Ghost to produce in us all cast out of their great city. And they good? Are not these things according screamed and cried, " Why is this to uc,? to the Scripture, and also according to Are we not by our faith clean, pure, reason?" At these words, the company just and holy? Are we not by our standing by clapped their hands. I faith cleansed, purified, justified and heard these things, and was not able sanctified?" And others, "Are we not to reply, because I lay almost dead. by our faith made such that we appear, But atter three days and a half, my are seen and reputed before God the spirit recovered, and as to it I went Father, and declared before the anout of the street into the city and said gels, clean, pure, just and holy? Are again, -Repent and believe in Christ, we not reconciled, propitiated, expiated, and your sins will be remitted to you, and thus freed, washed and wiped from and you will be saved; and if not, you sins? Is not the condemnation of the will perish. Did not the Lord himself law taken away by Christ? Why, preach repentance for the remission of then, are we cast into this place, as sins, and that men should believe in condemned? We heard from a bold Him? Did He not command the dis- preacher of sin, in our great city, ciples, that they should preach the Believe in Christ, and repent? Did same'? Does not a careless security we not believe in Christ, when we follow the dogma of your faith?" But believed in his merit? And did we they said, " How you prate. Has not not repent, when we confessed that we the Son made satisfaction? And does were sinners? Why, then, has this not the Father impute it, and justify us, happened to us?" But then was heard who have believed this? We are thus a voice to them from the side, "Do.ed by the spirit of grace; what sin you know any sin in which you are? then is there in us? what then has Have you ever explored yourselves? death to do with us? Do you comin- ave you in consequence shunned any prehend this gospel, O preacher of sin evil as a sin against God? And he and repentance?" But then a voice who has not shunned it, is in it. Is came forth out of heaven, saying, not sin the devil? Wherefore you are "What is the faith of an impenitent those of whom the Lord says, Tthen man, but a dead faith? The end is ye will begin to say, TWe have eaten come, the end is come upon you, who and drunk in thy presence, and Thou are secure, unblamable in your own hast taught in our streets. But He eyes, justified ill your faith, O satans." will say, I tell you, I know you not, And then suddenly a gulf was opened whence ye are; Depart from Me, all in the midst of the city, and it enlarged ye workers of iniquity, Luke xiii.!f2i, itself, and house fell upon house, and 27, and also Matt. vii. 22, 23. Depart. they were swallowed up; and presently therefore, each to his own place. You water bubbled up from the wide whirl- see the openings into the caverns; pool, and overflowed the waste. enter thither, and work will be given When they were thus sunk and ap- there for each of you to do, and then parently overflowed, I desired to know food according to your work; if not their condition in the deep; and it was still hunger will compel you to enter." Concerning Repentan e. 383 Afterwards a voice came from heaven way, and there is no other, from hell to some on the earth, who were out of to heaven." It is strange that the Itethat great city, who also are mentioned formed have a certain innate reptgRev. xi. 13, saying aloud, " Beware, nance, abhorrence an(l aversion to acbeware of' associating yourselves with tual repentance, which is so great that such persons. Ca, you not understand they cannot force themselves to explore that the evils wh.ch are called sins themselves and see their sins, and con. and iniquities render man unclean and fess them before God; it is as if a horror impure.? How can man be cleansed seized them, when they intend it. I and purified from them, but by actual have asked a good many in the spiritulal repentance, and by faith in the Lord world about it, and they all said, that Jesus Christ? Actual repentance is this was beyond their power. When to explore one's self, to know and ac- they heard that the Papists still do this, knowledge his sins, to make himself that is, that they explore thermselves guilty, to confess them before the Lord, and openly confess their sins before a to inmplore help and the power of resist- monk, they wondered very much; and inag them, and thus to desist from them still more that the Reformed cannot do and lead a new life; and all these it in secret before God, although it is things as of yourselves. Do so once or equally enjoined upon them, before they twice a year, when you come to the come to the holy supper. And some holy communion' and afterwards when there inquired why this should be; and the sins of which you have made your- they found that faith alone had induced selves guilty recur, then say to your- such a state of impenitence and such a selves,'We will not do them, because heart. And then it was given them to they are sins against God;' this is ac- see, that those of the Papists who adore tual repentance. Who does not un- Christ and do not invoke saints are derstand, that he who does not search saved. out and see his sins, remains in them? After this there was heard, as it For all evil is from nativity delightful; were, thunder, and a voice speaking forit is delightful to revenge, to commit from heaven, saying, "We wonder. whoredom, to defraud, to blaspheme, Say to the company of Protestants, especially to rule from the love of self.' Believe in Christ, and perform repentDoes not the delight cause them not to ance, and you will be saved.'" And I be seen? And if by chance it is said said so. And'moreover I said, "Is not hat they are sins, do you not from their BAPTISM a sacrament of repentance, aelight excuse them? Yea, do you not and thence an introduction into the strive to prove by falses that they are church? What else do the sponsors not sins, and thus remain in them, and promise for the child that is to be bapdo themn more than before, and this tized, but that he will renounce the even until you do not know what sin is, devil and his works? Is not tfle HOLY yea, whether there be any sin? The SUPPER a sacrament of repentance, and case is otherwise with every one.who thence an introduction into heaven?' has actually performed repentance; his Is it not said to the communicants, evils, which he has discovered and ac- that they must by all means perform knowledged, he calls sins, and therefore the work of repentance before they begins to shun and avoid them, and at come to it? Is not the Catechism the length to feel their delight undelightful l; universal doctrine of the Christian and, as far as this is the case, he sees church teaching repentance? Is it ard loves what is goodl, and at length not said there, in six precepts of the feels the delight of this, which is the second table, Thou shalt not do this delight of the angels of heaven. In a and that evil; and not, Thou shalt do word, so far as any one rejects the devil this and that good? Thence you may to the back, he is adopted by the Lord, know, that, as far as any one renounces and by Ifim is taught, led, withheld and avoids evil, so far he desires and from evil anld held in good; this is the loves good; and that, before, he does 384 Concerntng Repentance. lot kn,,v wLhat good is; yea, nor what moral life in externals, and so beconres evil is." a double man; he becomes a sheep iil 56S. SEC(CND RELATION. What wise externals, and a wolf in internals; and and pious man does not wish to know as it were a golden box in which there the condition of his life aft-r death? is poison; and he becomes like a per. Wherefore I will manifest the general son having a foul breath holding some, things, that he may know. Every man, thing fragrant in his mouth, that it may after death, when he feels that he still not be perceived by the byst:andI-is; lves, and that he is in another world, and like the skin of a mouse, wvhi:ih is and hears that heaven is above him, scented with balsam. You said that where are eternal joys, and that hell is you had lived morally, and that yoa Ilah below himn, where are eternal sorrows, followed the pursuits of piety. But I is first let again into his externals, in ask whether you have ever explored which he was in the former world; and your internal man, and perceived any then he believes that he shall certainly desires of revenging even to death, come into hleaven, and he speaks intel- and of indulging lust even to adultery, ligently and acts prudently. And some of defrauding even to theft, and of say, " We have lived morally; we have lying even to false testimony. In four followed honest pursuits; we have not precepts of the decalogue it is said, intentionally done evil." Others say, Thou shalt not do these things; and "WTe have frequented temples; we have in the two last, Thou shalt not covet heard masses; we have kissed holy them. Do you believe that your interimages; we have uttered prayers on nal man, in these things, was lilie your our knees." And some say, " We have external? If you do believe this, pergiven to the poor; we have helped the haps you are deceived." But to this needy; we have read books of piety, and they replied, " What is the internal also the Word;" besides many other man? Is not this and the external the things. And after they have said these same one? We have heard from our things, the angels stand by them and ministers, that the internal man is nothsay, "All those things, which you have ing else than faith, and that the piety of mentioned, you did in externals, but the mouth and the morality of the life you do not know yet what you are in are the sign of it, because the operation internals. Now you are spirits in a of it." To which the angels replied, substantial body, and the spirit is your " Saving faith is in the internal man, and internal man; it is this in you which so is charity; and thence are Christian thinks what it wills, and wills what it fatithfuilness and morality in the external' loves, and this is the delight of its but if the above-mentioned lusts relife. Every man from infancy begins main in the internal man, thus in the life from externals, and learns to act will, and thence in the thought —consemorally and to speak intelligently; quenitly, if you inwardly love them, and when he has got an idea of heaven and yet in externals act and speak and of the blessedness there, he be- otherwise-then evil with you is above gins to pray, to frequent temples, and good, and good is below evil; whereto perform the solemnities of worship; fore, howsoever you speak as from and still, when evils flow from their understanding, and act as from love, native fountain, he hides them in the within there is evil, and this thus veiled bosomn of his mind, and also ingenious- over; and then you are like cunning ly veils them over by reasonings from apes, which perform actions similar to fallacies, even till he does not know those of men, but their heart is far that evil is evil. And then, because from them. But what your internal the evils are veiled over, and covered as it man is, of which you know nothing, were with dust, he thinks no more because you have not explored yourabout them, than merely to take care selves and afterwards performed repent. that they do not appear before the ance, you will see after a while, when world. Thus he only studies to lead a you are stripped of the external man Concerning Repentance. 385 and let into the internal; and when have cast off their bodies, as slough. this is done, you will no longer be ac- Thence it is, that heaven is arranged knowledged by your associates, nor by in the most distinct order, according to yourselves. I have seen moral-evil all the varieties of the love of good; and men then like wild beasts, looking upon hell as an opposite, according to all the the neighbor with cruel eyes, burning varieties of the love of evil. It is on with deadly hatred, and blaspheming account of this opposition, that there is PGod, whom in the external man they between heaven and hell a gulf which adored." Having heard this, they cannot be passed; for those \vho are retired; and the angels then said, in heaven cannot endure any odor of' " You will see the condition of your hell, for it excites sickness of the stoiilife hereafter; for in a short time your ach and vomiting, and threatens those external man will be taken frtom you, who inhale it with fainting. Tile like and you will enter into the internal, happens to those who are in hell, if they which is now your spirit." climb up over the middle of that gulf. 5i9. TI'IaP RELATION. Every love Once I saw a certain devil, appearing with man exhales a delight, by which at a distance like a leopard, who, some it makes itself felt, and it exhales it days before, was seen among the aingels first into the spirit and thence into the of the last heaven, and was skilled in body; and the delight of one's love, the art of making himself an angel of together with the pleasantness of his light, passing the middle of the gulf, thought, makes his life. Those delights and standing between two olive-trees, and pleasures are felt but slightly by and not perceiving any odor offensive man, while he lives in the natural body, to his life. The reason was, because because this body absorbs and blunts angels were not present; but as soon them; but after death, when the ma- as they came, he was seized with conterial body is taken away, and thus the vulsions, and fell down, all his limbs covering or clothing of the spirit is being contracted; and then he appearremoved, then the delights of his love ed like a great serpent writhing himself and the pleasures of his thought are into folds, and at length tumbling himfully felt and perceived; and, what is self down through a chasm; and he wonderful, sometimes as odors. Thence was taken up by his associates and carit is, that all in the spiritual worli. Ire ried away into a cavern, where, from consociated according to their loves; the stinking odor of his delight, he rein heaven. according to theirs, in hell vived. Once also I saw a certain satan according to theirs. The odors into punished by his associates. I asked which the delights of the loves in heaven the cause; and it was said, that he, are turned, are all perceived like such having stopped up his nostrils, wvent to fragrances, sweet smells, pleasant ex- those who were in the odce of heaven, halations, and delightful perceptions, and that he returned, and brought with as are perceived in gardens, flower-beds, him that odor upon his clothes. It has fields and woods in mnornin.s in the happened several times, that a stench, time of spring. But the odors into as of a dead body, fror some openi which the delights of those loves which cavern of hell, has grazed my nostrils, are in hell, are turned, are perceived and excited vomiting. H-ence it may as noisome, fetid and putrid stenches, be evident whence it is, that, in the such as from privies, dead bodies, pond Word, smelling signifies perception; holes filled with filth and dung; and, for it is often said, that Jehovah smelled what is wonderful, the devils and satans a grateful odor from the burnt-offerings; there perceive them as balsams, spices and also thtat the oil of allointing, alId arnll frankincense, which refresh their the frankincense, were made of fragrant nostrils and hearts. In the natural things: and on the other hand, that a world, also, it is given to beasts, birds charge was given to the sons of Israel, and worms to be consociated accordling that the unclean things of their camiip to odors, but not to men then until they should be carried out of the camp; and 49 386 CoLcerning Repentance. that they should dig down, and cover the mind laughs, the face is cheerful, up their excrements, Deut. xxiii. 14, the speech jovial, the gestures playful, 15. The reason was, because the camp and the whole man in delight. But of Israel represented heaven, and the some said, " Delight is nothing else than desert out of the camp represented hell. to feast and to eat dainties, and to drink 570. FOURTH RELATION. Once I and to be intoxicated with generous spoke with a novitiate spirit, who, wine, and then to tell stories about while he was in the world, meditated various things, especially about the much about heaven and hell. By no- sports of Venus and Cupid." The novitiate spirits are meant men lately de- vitiate spirit, hearing these things, said ceased, who, because they are then to himself with indignation, "These spiritual men, are called spirits. He, answers are clownish and not civil; as soon as he entered into the spiritual these delights are not heaven nor hell. world, began to meditate in like man- I wish I could meet with the wise." ner about heaven and hell; and he And he went away from them, and seemed to himself, when meditating asked where the wise were. And about heaven, to be in gladness, and then he was seen by a certain angelicwhen about hell, to be in sadness. spirit, who said, " I perceive that you When he perceived himself to be in the are inflamed with a desire of knowing spiritual world, he immediately in- that which is the universal of heaven quired, where heaven was, and where and the universal of hell; and because hell was; and also, what the one was, this is delight, I will conduct you to the and what the other was. And they re- top of a hill, where those who examine plied, "Heaven is over your head, and effects, and those who investigate hell is under your feet; for you are causes, and those who explore ends, nlow in the world of spirits, which is in meet together every day. Those there the middle between heaven and hell. who examine effects are called spirits But what heaven is, and what hell is, of sciences, and abstractly, sciences; we cannot describe in a few words." and those who investigate causes are And then, because he was inflanled called spirits of intelligence, and abwith the desire of knowing, he threw stractly, intelligences; and those who himself upon his knees and prayed de- explore ends are called spirits of wisdom, voutly to God, that he might be in- and abstractly, wisdoms. Directly over structed. And lo, an angel appeared them, in heaven, are angels who from at his right hand, and lifted him up and ends see causes, and fiom causes efsaid, "You prayed that you might be fects; from these angels, those three instructed concerning heaven and hell. companies have illustration." Then, INQUIRE AND LEARN WHAT DELIGHT IS, taking the novitiate spirit by the hand, AND YOU WILL KNOW." And the angel, he led him to the top of the hill, and having said these words, was taken up. to the company which was of those who Then the novitiate spirit said with explore ends, and are called wisdoms. himself, "What does this mean? In- To these he said, " Pardon me for comquire and learn what delighht is, and ing lip to you: the reason is, because you will know what heaven and hell I have from my childhood meditated are." Then, departing from that place, about heaven and hell; and I lately he wandered about, and, addressing came into this world, and some who every ole that he met, he said, "'Fell were then associated with me, said hllat me, I pray, if you please, what delight here heaven is over my head, and hell is." And some said, "Why, what a is under my feet; but they did not say question this is! Who does not know what is the quality of the one and the what delight is? Is it not joy and other; wherefore, becoming anxious, gladness? Wherefore delight is delight, by constant thought concerning them, one just like another; we know no I prayed to God; and then an angel distinction." Others said, that delight stood oy me and said, INQUIRE ANn was a laughter of the mind; for while LEARN WHAT DELIGHT IS, AND YOU WILL Concerning Repentance. 387 KNOW. I have inquired, but hitherto called blessed, prosperous and happy, in vain. I ask, therefore, that you and in its derivation, delightful, agreea. would teach me, if you please, what ble and pleasant; and in a universal delight is." To this the wisdoms re- sense, good. But infernal spirits invert plied, " Delight is the all of life to all in all things with them: thus they turn heaven, and the all of life to all in the good into evil, and the true into hell. Those who are in heaven, false, delight still remaining, for unless have the delight of what is good and delight remained, they would not have true, but those who are in hell have will, nor sensation, thus not life. the delight of what is evil and false; Hence it is manifest,what and whence for all delight is of love, and love is is the delight of hell, and also what and the esse of the life of man; wherefore, whence is the delight of heaven." After as man is man according to the quality he had heard this, he was conducted of his love, so he is man according to to the third company, where were those the quality of hisdelight. The activity who examine effects, and are called of love makes the sense of delight; the sciences. And these said, " Descend activity of it in heaven is with wisd., to the earth belowv, and ascend to the and the activity of it in hell is with il- earth above; in these you will perceive sanity; each in its subjects exhibits and feel the delights both of heaven and delight. But the heavens and the hells of hell." But lo, at a distance fiom are in opposite delights; the heavens them, the earth then opened, an(] being in the love of good, and thence through the opening three devils ascendin the delight of doing good; but the ed, appearing ignited from the delight hells, in the love of evil, and thence in of their love; and because the angels the delight of doing evil. If, therefore, who were consociated with the noyou know what delight is, you will vitiate spirit, perceived that those three know what heaven and hell are. But providentially ascended front hell, they inquire and learn further what delight cried to the devils, " Do not come any is, from those who investigate causes, nearer, but from the place where you and are called intelligences; they are are, tell something concerning your to the right from this." And he de- delights." And they replied, "Know parted and went to them, and told the that every one, whether he be called cause of his coming, and requested g od or evil, is in his own delight; the that they would instruct him about g od, so called, in his, and the evil, so delight. And being pleased with the called, in his." And the angels asked, question, they said, " It is true that he "What is your delight?" They said who knows delight, knows what heaven that it was the delight of committing and hell are. The will, from which whoredom, of revenging, of defrauding, man is man, is not moved even a sin- and of blaspheming. And again they gle atom, except by delight; for the asked, "What is the quality of those will, viewed in itself, is only an affection delights of yours?" They said, that of some love, thus of delight; for it is they were perceived by others as fetid some pleasure, and thence satisfaction, smells from dunghills, as putrid smells which causes it to will; and because from dead bodies, and as noisome the will impels the understanding to smells from stagnant urine. And they think, there is not given the least of asked, " Are those things delightful to thought but from the influent delight you?" They said, "They are most 3f the will. The reason that it is so, delightfill." Then said they, "You is because the Lord, by influx from are like the unclean beasts that live in fHimself, actuates all things of the soul them." And they replied, "If we are. and all things of the mind with angels, we are; but such things are the delight spirits and men; and He actuates by of our nostrils." And they a:iked, an influx of love and wisdom, and this " What more?" They said, " t is infllx is the very activity from which lawful for every one to be in his own all delight is, which in its origin is delight, even the most unclean, as they 388 Concernng Repentance. call it, provided he do not infest good angels, fury came upon the devils, spirits and angels; but because, friom which appeared like the fire of our delight, we could not do otherwise hatred; wherefore, lest they should do than infest them, we were cast into harm, they were cast back into hell. workhouses, where we suifer hard After this the angels appeared, who things. The hindering and withdraw- from ends saw causes, and through ing of our delights there are what are causes effects, who were in heaven over called the torments of hell; there is those three companies; and they were also interior pain." And they asked, seen in a bright light, which, rolling it"Why did you infest the good?" They self down by spiral flexures, brought said that "They could not do otherwise. with it a round garland of flowers, and It is as if fury seized us, when we placed it upon the head of the novitiate see any angel, and feel the divine spirit, and then a voice came to him sphere of the Lord around him." To thence, "This laurel is given to you which we said, " Then you are also for this reason, because from childhood like wild beasts." And presently, when you have meditated about heaven and they saw tho novitiate spirit with the hell." Concerninfz Reformation and Regeneratwn. 389 CHAPTER X. CONCERNING REFORMATION AND REGENERATION. 571. AFTER Repentance has been in the days in the time of spring; the treated of, Reformation and Regener- first with the dawning of the day or ation are next to be treated of in their the time of cock-crowing; the other order, because these follow repentance, with the morning and the time of sunand by repentance they are gradually rising; and the progression of this promoted. There are two states which state, with the progression of the day man is to enter and undergo, while to noon, and thus into light and heat. firom natural he becomes spiritual; the It may be compared also with a crop first state is called REFORMATION, and of corn, which is first an herb, then it the other REGENERATION. A man in grows into prickly heads and ears of the first state looks from his natural to corn, and afterwards in these the grain the spiritual, and desires this; in the is formed; and also with a tree, which other state, he becomes spiritual-natu- first from the seed grows out of the ral. The first state is formed by the earth; afterwards it becomes a stalk, truths which will be of faith, by which from which branches shoot forth, and he looks to charity; the other state is these are adorned with leaves, and then formed by the goods of charity, and it blossoms, and in the inmost of the from these he enters into the truths of flowers it begins fruits, which, as they. faith; or, what is the same, the first ripen, produce new seeds, like new state is of thought from the under- races. The first state, which is that' standing, but the other is of love from of reformation, may be compared also the will. When this state begins and with the state of a silk-worm, when it advances, a change is effected in the draws out of itself and unfolds the mind; for a turn is made, because then threads of silk; and, after its industrithe love of the will flows into the un- ous labor, flies away into the a;r, and derstanding, and impels and leads it nourishes itself, not as before from to think in accordance and agreement leaves, but from the juices in flowers. with its love; wherefore, as far as the 572. I. THAT A MAN, UNLESS HE IS goud of love then acts the first part, BORN AGAIN, AND AS IT WERE CREATED; and the truths of faith the second, so ANEW, CANNOT ENTER INTO THE KINGfar the man is spiritual, and is a new DOM OF GOD. creature; and then he acts from char- That a man, unless he is born again, ity, and speaks from faith, and feels the cannot enter into the kingdom of God, good of charity, and perceives the truth is the doctrine of the Lord in John, of faith, and is then in the Lord and where are these words: Jesus said to in peace, and thus regenerated. The Nicodemus, Verily, verily, I say unto man who in the world has begun the thee, unless a man be born again, he first state, after death can be introduced cannot see the Icingdom of God. And Into the other; but he who has not again; Verily, verily, I say unto thee, entered into the first state in the world, unless a man be born of water ana cannot, after death, be introduced into spirit, he cannot enter into the kingdom the other, thus cannot be regenerated. of God. That which is born of These two states may be compared flesh is flesh; and that which)^ is born with the progression of light and heat of spirit is spirit, iii. 3, 5 6 390 Concerning Reformation and Reec,,!eratzon. By the kiingdom of God, is meant both and also in Rev. iii. 14; 2 Cor. v. heaven and the church; for the king- 16, 17. dom of God on earth is the church. 574. That man is to be regener In like manner in other places, where ated, is manifest from all reason; fol the kingdom of God is named, as Matt. he is born into evils of every kind from xi. 11; xii. 2S; xxi. 43; Luke iv. 43; parents, and these reside in his natural vi. 2t); viii. 1, I10; ix. 11, 60, 62; man, which of itself is diametrically xvii. 21; and elsewhere. To be born opposite to the spiritual man; and yet by water and spirit signifies, by the lie is born for heaven, and he does not truths of faith and a life according to come to heaven, unless he become them. That water signifies truths, may spiritual, which is done solely by regenlbIe seen in the APOCALYPSE REVEALED, eration. Thence it necessarily follows, n. 50, 614, 615, 685, 932. That that the natural man with its lusts is to spirit sign;i'es a life according to divine be subdued, subjugated and inverted; truths, is manifest from the words of and that otherwise man cannot apthe Lord in John vi. 63. By Verily, proach a single step towards heaven, verily (or Amen, amen), is signified but lets himself dlown more and more that it is truth; and because the Lord into hell. Who does not see this, who was Truth itself, therefore He said that believes that he is born into evils of so often. He is called also, the Amern, every kind, and acknowledges that Rev. iii. 14. The regenerate are there are good and evil, and that one called in the Word sons of God, and is contrary to the other; and if he born of God, and regeneration is believes a life after death, and hell and described by a new heart and a new heaven, and that evils make hell, and spirit. goods heaven. The natural man, 573. Since to be created also sigrni- viewed in himself, as to his nature, fies to be regenerated, therefore it is differs not at all from the nature said, who is born again, and as it of beasts; he is likewise a wild beast, were created anew. That to be created but he is such as to the will; but he signifies this in the Word, is evident differs from beasts as to the understandfrom these passages: CREATE for nie ing; this can be elevated above the lusts a clean heart, 0 God, and renew a of the will, and not only see them, but firm spirit in the nidst of me, Psalm also moderate them. Thence it is that Ii. 10. Thou openest thy hand, they man can think from understandirng, and are sati.fied with good; Thou senllest speak from thought, which beasts can-.forth thy spirit, they are CREATED, not do. What man is from birth, and civ. 03, 30. The people that shall be what he would be if he were not regenCREATED will praise Jah, cii. 18. Be- erated, may be seen from savage beasts hold anm about tOCREATE Jerusalenl an of every kind; that he would be a exultation, Isaiah lxv. 18. Thus said tiger, a panther, a. leopard, a wild boar,,Jehovah, thy CREATOR, O Jacob, thy a scorpion, a tarantula, a viper, a croc. ForLmer, 0 Israel, I have rcdeemed odile, &c.; wherefore, unless he were thee; every one called by my name, for transformed by regeneration into a my glory I have CREATED him, xliii. sheep, what else would he be than a 1, 7. That they may see, know, at- devil among the devils in hell? And tend, and understand, that the Holy then, if the laws of civil government One of' Israel hath CREATED this, xli. did not restrain such, would they not, 19: besides in other places; and where from innate ferocity, rush one upon the Lord is called Creator, Former another, and kill each other, or strip and Maker. Thence it is made mani- each other even to the skin? How fest, what is meant by these words of many are there of the human race, who the Lord to the disciples; Going into were not born satyrs and priapuses oi all the world, preach the gospel to every four-footed lizards? And which of CREATURE, Mark xvi. 15. By creatures these or those, unless he be regener. are nleant all who can be regenerated; ated, does not become an ape? The Concerning ReJormltion and Regreneratwon. 391 external morality, which is acquired active which acts, and solnething pas. for the sake of covering his internals, sive which acts from the active, thence does this. from both one action is produced; corn575. What an unregenerate man is, paratively as a mill moved by a W;heel, may be further described by these a coach drawn by a horse, motion procomparisons and similitudes in Isaiah: duced by an effort, an effect by a cause, a The cormorant and the bittern shall dead force acted upon by a living force; possess it, and the owl and the raven in general as the instrumental by the shall dwell there. He shall stretch out principal; that these two together make over it the line of emptiness, and the one action every one knows. As to plumb-line of desolation; and the thorn charity and faith, the Lord acts, and shall come upon its altars, the thistle man acts from the Lord, for the active and the bramble in its fortresses, and it of the Lord is in the passive of man; shall become a habitation of dragons, wherefore the power of acting well is a court for the daughters of the owl. from the Lord, and thence the will of And the ziimn shall meet with the ijim, acting is as it were man's, because he and the satyr. shall encounter his com- is in free agency; from which he can panion; yea, the lilith shallrest there; act together with the Lord, and thus the black-bird shall build her nest there, conjoin himself, and he can act from and lay, and sit, and hatch in its shade. the power of hell, which is without, Yea, the kites shall be gathered together and thus separate himself. The ac. there, one with his companion, xxxiv. tion of man, concordant with the action I [, 13, 14, 15. of the Lord, is what is here meant by 576. II. THAT THE NEW GENERA- cooperation; that this may be more TION OR CREATION IS EFFECTED BY clearly perceived, it will be illustrated TIHE LORD ALONE BY CHARITY AND still more by comparisons below. FAITH, AS THE TWO MEANS, WITH 577. From these things this also folTHE COO6PERATION OF MAN. lows, that the Lord is continually in That regeneration is effected by the the act of regenerating man, because Lord alone, by charity and faith, fol- He is continually in the act of saving lows from what was demonstrated in him; and no one can be saved, unless the chapters concerning Faith and con- he be regenerated, according to the cerning Charity, and particularly from Lord's own words in John, That he this there; That the Lord, charity who is not born again, cannot see and Jaith make one, like life, will and the kingdom of God, iii. 3, 5, 6. Reunderstanding; and that if they are generation, therefore, is the means of divided, each of them perishes, like a salvation, and charity and faith are the pearl reduced to powder. These two, means of regeneration. That regenct-aiity and faith, are called means, be- eration follows the faith of the present cause they conjoin man with the Lord, church, which is without the coSperand cause charity to be charity, and ation of man, is a vanity of vanities. faith to be faith; and this cannot be Action and cooperation, such as have done unless man also have a part in been described, may be seen in every regeneration; wherefore it is said, thing which is in any activity and with the cooperation of man. In the mobility. Such is the action and coupchapters which precede, the co6pera- eration of the heart and its artery; the tion of man with the Lord has oc- heart acts, and the artery, from its covzasionally been mentioned; but be- erings or coats, cooperates; thence is cause the human mind is such, that it circulation. The case is similar with does not perceive it otherwise than that the lungs; the air acts from its incumman effects it from his own power, bency according to the height of its therefore it shall be again illustrat- atmosphere, and the ribs with the ed. In all motion, and thence in lungs first cooperate, and presently all action, there is an active and a afterwards the lungs with the ribs; passive; that is, there is something thence is the respiration of every mel 392 Concerning Reformation? and Regeneratiort. brane in the body: thus the meninges delight of evil and the false, these, it of the brain, the pleura, the peritoneum, those delights and pleasantnesses should the diaphragm, and the other mem- be intruded, would be distressed and branes which cover the viscera, and tormented, and at length would fall which inwardly compose them, act and into a swoon; that organism, because are acted upon, and thus co6perate, for it consists of perpetual spiral lines, they are elastic; thence their existence would with such persons involve itself and subsistence. The case is similar into spires, and would be tortured like in every fibre and nerve, and in every a serpent upon a heap of ants. That muscle, yea in every cartilage; that in it is so, has been made evident to me each of these there is action and co- from much experience in the spiritual 5peration is known. There is such world. cooperation also in every sense, for the 579. III. THAT, BECAUSE ALL HIAVE organs of sense, like the organs of BEEN REDEEMED, ALL CAN BE REGEN-. motion of the body, consist of fibres, ERATED, EVERY ONE ACCORDING TO membranes and muscles; but to de- HIS STATE. scribe the cooperation of each is need- That these things may be underless, for it is known that light acts in stood, something is to be premised the eye, sound in the ear, odor in the concerning redemption. The Lord nostril, taste in the tongue, and that came into the world principally for the organs adapt themselves to them, these two purposes, that He might rewhence is sensation. Who cannot move hell from angel and man, and thence perceive, that unless there were that He might glorify his Human. For such action and cooperation with the before the coming of the Lord, hell had influent life in the spiritual organism grown up so as to infest the angels of of the brain, thought and will could heaven, and, by interposition between not exist,? For life from the Lord flows heaven and the world, to intercept the into that spiritual organism, and be- communication of the Lord with the cause this cooperates, that which is men of the earth; whence no divine thought is perceived, and also that truth and good could pass through from which is there weighed, concluded and the Lord to men; thence a total damdetermined into act. If life alone nation threatened the whole human acted, and man did not cooperate as of race, nor could even the angels of himself, he would not be able to think heaven have long subsisted in their inany more than a stock, or than a tem- tegrity. Therefore, that hell might be pie when the minister is preaching; removed, and thus that impending this indeed, from the repercussion of damnation be taken away, the Lord the sound from its doors, may feel as it came into the world and removed hell were an echo, but nothing of the ser- and subjugated it, and thus opened mon. Such would man be, unless he heaven; so that afterwards He could cooperated with the Lord, as to charity be present with the men of the earth, and faith. and save those who would live accord578. It may be illustrated also by ing to his commandments, consequent.. comparisons, what man would be, if he lv regenerate and save them; for thlose did not cooperate with the Lord: when are saved who are regenerated. Thus he perceives and feels any spiritual this is understood, That because all thing of heaven and the church, it /lave been redeemed, all can be regenerwvould be as if something disagreeable ated; and because regeneration and or discordant flowed in, and as stench salvation make one, that all can be into the nose, discord into the ear, saved. This, therefore, which the deformity into the eye, and something church teaches, that without the nasty into the tongue. If the delight coming of the Lord no one could have of charity and fte pleasantness of faith been saved, is to be thus understood, should flow into the spiritual organism that no one without the coming of the of the mind of those who are in the Lord could have been regenerated Concerning Reformation and Regeneration. 393 As to the other end for which the Lord are given; to Christians, in the Word; came into the world, which is, That and to the Gentiles, in each one's re. He might glorify his Human, it was ligion, which teaches that there is a because He thus became Redeemer, God, and precepts concerning good and Regenerator and Savior to eternity; evil. Hence this follows, that every for it is not to be believed, that by the one may be saved; consequently that redemption once wrought in the world, the Lord is not in the fault, but man, all after it were redeemed, but that He if he is not saved; and man is in the continually redeems those who believe fault because he does not cooperate. in Him and do his words. But more 581. That redemption and the pasmay be seen concerning these things, sion of the cross are two distinct things, in the chapter concerning REDEMP- and not at all to be confounded, and' TION. that the Lord by both put himself into 580. That every one can be regen- the power of regenerating and saving erated, each according to his state, is men, was shown in the chapter conbecause the simple and the learned are cerning REDEMPTION. From the re to be regenerated differently; and also ceived faith of the present church conthose who are engaged in different cerning the passion of the cross, that it studies and in different offices; those was redemption itself, have arisen lewho are inquisitive about the externals gions of horrible falsities concerning of the Word, differently from those who God, concerning Faith, concerning are inquisitive about its internals; those Charity, and concerning the other who from parents are in natural good, things which necessarily depend on differently from those who are in evil; those three; as concerning God, that those who from infancy have brought He concluded the condemnation of themselves into the vanities of the the human race, and that He was willworld, differently from those who have ing to be brought back to mercy by the sooner or later removed themselves condemnation laid upon the Son, or from them; in a word, those who con- taken by the Son upon Himself; and stitute the external church, differently that those only are saved to whom the from those who constitute the internal. merit of Christ is given either by foreThis variety is infinite, like that of knowledge or predestination. Front faces and dispositions; but still every that fallacy this tenet also of that faith one, according to his state, may be re- was hatched, that those who have been generated and saved. That it is so, gifted with that faith, were regenerated may be evident fromn the heavens into all at once, without their cooperating which all the regenerate come, in that at all; yea, that they were thus abthey are three, the highest, the middle, solved from the condemnation of the and the last; and into the highest those law, and that they are no more under come, who by regeneration receive love the law, but under grace; and this, alto the Lord; into the middle, those though the Lord said that He took not who receive love towards the neighbor; away even a tittle of the law, Matt. v. into the last, those who only practise 18, 19; Luke xvi. 17; and also comcxternal charity, and at the same time manded the disciples that they should acknowledge the Lord as God, the preach repentance for the remission of Redeemer and Savior. All these are sins, xxiv. 47; Mark vi. 12; and also saved, but in various ways. That all He said, The kingdom of God is at may be regenerated, and thus saved, is hand; repent and believe the gospel, because the Lord with his divine good Mark i. 15. By the gospel is meant, and truth is present with every man; that they could be regenerated, and thence is the life of every one, and thus saved; which could not have been thence is the faculty of understanding done, unless the Lord had performed and willing, and these have free agency redemption, that is, unless He had in spiritual things. These things are taken away power from hell by combats wanting to no man; and also means against it and by victories over it, anti 50 394 Concerning Reformation and Regeneratzon. unless He had glorified his Human, according to the distinctions of regenthat is, made it Divine. eration in heaven, and according to 582. Tell me from rational thought, the distinctions of its rejection in hell, what the whole human race would be, but a carnal life, thus like the life of' a if the faith of the present church should fish or a crab? continue, which is, That they were 5S3. IV. THAT REGENERATION IS redeemed solely by the passion of the EFFECTED, COMPARATIVELY, AS MAN cross; and that those who have been IS CONCEIVED, CARRIED IN THE WOMB, gifted with that merit of the Lord, are BORN AND EDUCATED. not under the condemnation of the law; There is with man a perpetual corand also that that faith, concerning respondence between those things which man never knows whether it is which are done naturally and those in him or not, remits sins and regener- which are done spiritually; or those ates; and that the cooperation of man which are done in the body and those in the act of it, which is while it is which are done in the spirit. The given and enters, would destroy that reason is, because man is born spiritual faith, and with it would take away sal- as to the soul, and is clothed with a vation, since he would mix his own natural which constitutes his material merit with the merit of Christ: tell me, body; wherefore, when this is put off, I say, from rational thought, whether his soul, clothed with a spiritual body, the whole Word, where is principally comes into a world where all things taught regeneration by spiritual wash- are spiritual, and is there associated ing from evils, and by exercises of with its like. Now, because the spircharity, would not thus have been re- itual body is to be formed in the matejected? What then is the decalogue, rial body, and is formed by the truths the principle of reformation, more than and goods which flow in from the Lord the paper which is sold at the shops of through the spiritual world, and are rehucksters, and is formed into wrappers ceived by man inwardly in such things around spices? What then is religion of him as are from the natural world, but a man's lamentation that he is a which are called civil and moral, it is sinner, and supplication that God the manifest how its formation is effectea. Father would have mercy for the sake And because, as was said, there is a of his Son's passion? Thus something perpetual correspondence, with man, of the mouth only from the lungs, and between those things which are done nothing of deed from the heart. And naturally and those which are done what then is redemption, but a papal spiritually, it follows that there is, as indulgence, or more than the flogging it were, a conception, carrying in the of one monk for the whole company, womb, birth and education. It is as is done. If that faith alone regen- from that cause, that in the Word by erated man, and not repentance and natural births are meant spiritual charity, what then is the internal man, births, which are of good and truth; which is his spirit that lives after death, for whatever is extant in the sense of but like a city set on fire, the rubbish the letter of the Word, which is natuof which makes the external man? or ral, involves and signifies that which is like a field or a plain laid waste by spiritual. That in all and every part of palmer-worms and locusts? Such a the sense of the letter of the Word, man appears before the angels just as there is a spiritual sense, was fully if he cherished a serpent in his bosom, shown in the chapter concerning the and piut his garment over it that it SACRED SCRIPTURE. That the natural might not appear; and also like one births named in the Word, involve who sleeps as a sheep with a wolf; or spiritual births, manifestly appears from like one who lies down, under a beau- these passages there: We have conceiv. tiful coverlet, in a shirt woven of spi- ed, we have been in travail, wve have as ders' webs. And what then is the life it were brought forth, we have not after death, when all are distinguished wrought salvation, Isaiah xxvi. 18 Concerning Reformation and Regeneration. 395 At the presence of the Lord the earth of man with all the things that are in bringeth forth, Psalm cxiv. 7. IIath the vegetable kingdom; wherefore also the earth brought forth in one day? in the Word man is described by a Shall I break and not beget? Shall I tree, his truth by the seedl, and his good cause to bring forth, and not have shut by the fruit. That a bad tree may be up? Isaiah lxvi. 7 to 10. Sin is in as it were born anew, and afterwards travail, and will not be able to bring bear good fruit, is evident froln elgraftforth, Ezek. xxx. 15, 16. The pangs ings and inoculations, in that then, of a travailing woman shall come upon although the same juice ascends from Ephraim; he is an unwise son, because the root through the trunk even to that he doth not stay his time in the womb which is engrafted or inoculated, still of sons, Hosea xiii. 13; and likewise it is turned into good juice and mnakes in many other places. Since natural a good tree. The case is similar in generations in the Word signify spirit- the church with those who are engraftual ones, and these are from the Lord, ed into the Lord, as He teaches in thence he is called the Former, and these wvords; I am the Vine, ye the Drawer-forth from the womb, which is branches. He that abideth in Mie, and 1 manifest from these passages: Jehovah, in him, the same beareth much fruit. thy Mllaker and I'ormerfrom the womb, Unless a man abide in MIe, he is cast Isaiah xliv. 2. He that drew me out awa~y as a branch, and, being dried, is from the womb, Psalm xxii. 9. I cast into thleJire, John xv. 5, 6. have been laid upon Thee from the 585. That the vegetations not only womb, Thou drewest me out from the of trees, but also of all shrubs, correbowels of my mother, Psalm lxxi. 6. spond to the prolifications of men, has Hearken ye to Me, who have been borne been taught by many of the learned; from the Rwomb, carriedl from the belly, wherefore I shall add something conIsaiah xlvi. 3; besides in other places. cerning these, in the place of a conThence it is, that the Lord is called elusion. In trees and in all other subFather, as Isaiah ix. 6; ]xiii. 16; John jects of the vegetable kingdom, there x. 30; xiv. 8, 9; and that those who are not two sexes, the male and the are in goods and truths from -Iim, are female, but every one there is male; called sons and born of God, and the earth alone, or the ground, is the among themselves brethren, Matt. common mother, thus as it were the xxiii. 8; and also that the church is female; for this receives the seeds of called Mother, Hosea ii. 2, 5; Ezek. all plants, opens them, carries them as Kvi. 45. it were in the womb, and then nour584. Hence now it is manifest, that ishes them, and brings them forth, that there is a correspondence between nat- is, brings them into open day, and afterural generations and spiritual genera- wards clothes them and sustains them. tions; and because there is a correspon- The earth, when she first opens the dence, it follows that conception, car- seed, begins from the root, which is rying in the womb, birth and education like a heart; from that it emits and may not only be predicated of the new transmits juice, like blood, and thus generation, but also that they actually makes as it were a body furnished with are; but what they are, is exhibited to members; the body is the stalk itself, view in their order in this article con- and the branches and their twigs are cerning Regeneration. Here only, its members. The leaves which it puts that the seed of man is conceived in- forth immediately after birth are ir wardly in the understanding, and is the place of lungs; for as the heart formed in the will, and thence is trans- without the lungs does not produce ferred into the testicle, where it clothes sense and motion, and by these vivify itself with a natural covering; and man, so the root does not cause the thus it is conveyed into the womb, and tree or shrub to vegetate without the comes into the world. Moreover, there leaves. The flowers which precede is a correspondence of the regeneration the fruit, are the means of decanting 396 Concerning Reformattion and Regeneratzon. the juice, its blood, and of separating into a tree in one day; but it grows first the grosser parts of it from the purer, from the seed, afterwards from the root, and of forming for the influx of these then from the shoot, fiom which is in their bosom a new little stalk, through formed the stalk, and from this proceed which the decanted juice may flow in, branches with leaves, and at last and thus begin and successively form flowers and fruits. Neither does whea. the fruit, which may be compared to a or barley rise into a harvest in one testicle in which the seeds are perfect- day. A house is not built in one day; ed. The vegetative soul, which reigns neither does man attain to his stature most inwardly in every particle of the in one day, much less to wisdom; nor is juice, or its prolific essence, is from no the church instituted and perfected in other source than from the heat of the one day; nor is there any progression spiritual world, which, because it is to an end, unless there be a beginning from the spiritual sun there, does not as a starting point. Those who conbreathe after any thing else than gen- ceive otherwise of regeneration, do not eration, and by this the continuation know any thing concerning charity and of creation; and because it essentially faith, and concerning the growth of breathes after the generation of man, each according to the cooperation of therefore, whatsoever it generates, it man with the Lord. Hence it is maninduces upon it a certain likeness of ifest, that regeneration is effected, comman. Lest any one should wonder paratively, as man is conceived, carried that it was said, that the subjects of in the womb, born and educated. the vegetable kingdom are only male, 587. V. THAT TIE FIRST ACT OF and that the earth alone, or the ground, THE NEW GENERATION IS CALLED REFis as a common mother, or as the fe- ORMNATION, WHICH IS OF TE TJUNDERmale, this shall be illustrated by the STANDING, AND THAT THE SECOND ACT like in bees. These, according to the IS CALLED REGE-NERATION, W-IIICH IS observation and testimony of SwAMMER- OF THE WILL, AND THENCE OF THIE DAM, in his BooIs OF NATURE, have UNDERSTANDING. only one common mother, from whom Since reformation and regeneration all the offspring of the whole hive are are treated of here and in the following produced. Since these little animals articles, and reformation is ascribed to have only one common mother, why the understanding, and regeneration to should not all plants? That the earth the will, it is necessary that the disis a common mother, may be illustrated tinctions should be known which are also spiritually; and it is illustrated between the understanding and the by this, that the earth in the Word sig- will, and these have been described nifies the church, and the church is the above, n. 397; wherefore it is advised, common mother, as she is also called that that be first read, and afterwards in the Word. That the earth signifies what is in this article. That the evils the church, consult the APOCALYPSE into which man is born, are generated REVEALE,,, n.'285, 902, where it is in the will of the natural man, and shown. But that the earth, or ground, that the will brings the understanding can enter into the inmost of the seed, to favor itself by thinking in agreement, even to its prolific Drinciple, and draw was also there shown; wherefore, that this out and carry it around, is because man may be regenerated, it is necesevery particle of dust or pollen exhales sary that this should be done by the from its essence something fine, like understanding, as by a mediate cause, an effluvium, which penetrates; this is and this is done by the information done from the active force of the heat which the understanding receives, first from the spiritual world. from parents and masters, afterwards 5S6. That man can be regenerated from the reading of the Word, from only successively, may be illustrated by preaching, books and conversation. all and each of the things that exist in Those things which the understanding the natural world. A tree cannot grow thence receives, are called truths Concerning Reformation and Regeneration. 397 wherefore it is the same, whether it be stinct; still less could lie know those said, that reformation is effected by the things which are of God, and by them understanding, or whether it be said, God, and thus be conjoined to Him and that it is effected by the truths which live to eternity. For man thinks and the understanding receives; for truths wills as of himself, and this, as of him. teach man in whom and what he should self, is the reciprocal of conjunction; believe, and also what he should do, and for conjunction without a reciprocal, is thus what he should will; for whatever not possible; as there can be no conany one does, he does it from the will junction of what is active with what is according to the understanding. Since, passive without adaptation ol aplplicatherefore, the will itself of man is evil tion. God alone acts, and man suffers from nativity, and because the under- himself to be acted upon, and co6perstanding teaches what is evil and good, ates in all appearance as firon himself, and he is able to will the one, and not although inwardly from God. But to will the other, it follows that man is from these things, rightly perceived, it to be reformed by the understanding. may be seen what the love of man's But as long as any one sees, and ac- will is, if it be elevated by the underknowledges in his mind, that evil is standing, and also what it is, if it be evil, and good good, and thinks that not elevated; thus what man is. good is to be chosen, so long that state 589. It is to be known that the facis called reformation; but when he ulty of elevating the understanding wills to shun evil and do good, the state even to the intelligence in which the of regeneration begins. angels of heaven are, is from creation 5SS. For this end there is given to inherent in every man, in the bad as man the faculty of elevating the under- well as the good; yea, also in every standing almost into the light in which devil in hell, for all who are in hell the angels of heaven are, that lie inay were men; this has often been shown see what he ought to will and thence to me by lively experience. But that to do, in order that he may be prosper- they are not in intelligence, but in inous in the world in time, and blessed sanity, in spiritual things, is because after death to eternity. He becomes they do not will good, but evil; and prosperous and blessed, if he procures thence they are averse to know and for himself wisdom, and keeps his will understand truths, for truths are in fain obedience to it; but unprosperous vor of good and against evil. Hence and unhappy, if he puts his understand- also it is manifest, that the first thing ing under obedience to the will; the of the new generation, is the reception reason is, because the will from nativity of truths in the understanding, and that inclines to evils, even to enormous the second is, that he wills to do acones; wherefore, unless it were re- cording to truths, and at length to do strained by the understanding, man, them. But yet no one can be said to left to the freedom of his own will, be reformed by the mere knowledges would rush int6 wicked deeds, and, from of truths; for man, from the faculty of his innate savage nature, would plunder elevating the understanding albove the and massacre, for his own sake, all love of the will, can apprehend them who do not favor him and indulge his and also speak, teach and preach themn inordinate desires. Moreover, unless but he is reformed who is in the affee the understanding could be perfected tion of truth for the sake of truth; fol separately, and the will by it, man this affection conjoins itself with the would not be man, but a beast; for will, and, if it goes on, conjoins the without that separation, and without the will to the understanding, and then ascent of the understanding above the regeneration begins. But how regen will, lie would not be able to think, and eration progresses and is perfected, wil from thought to speak, but only to be told in what follows. sound his affection; nor would he be 590. But what the man is, whose able to act from reason, but from in- understanding is elevated, and the love 398 Concerning Reformation and Regeneratzon. of the will not elevated by it, will be that is, not from his speech, but froln illustrated by comparisons. He is like his deeds; for the Lord says, Beware an eagle flying on high, but as soon as of false prophets, who come to you il he sees food below, such as hens, sheep's clothing, but inwardly they are young swans,yea, lambs, in a moment ravening wolves. Froml their frjlits he descends and devours them. He is ye shall know them, Matt. vii. 15, 16. also like an adulterer, who keeps a 591. VI. THAT THE INTERNAL MAN harlot concealed belonw in the cellar, Is FIRST TO BE REFORMED, AND BY and by turns ascends to the highest THIS THE EXTERNAL, AND THAT rMAN story of the house, and, with those who IS THUS REGENERATED. stay there, in the presence of his wife, That the internal man is first to be he speaks wisely concerning chastity; regenerated, and by it the external, is and by and by he suddenly retires from commonly said in the church at this the company and indulges his lascivi- day; but by the internal man nothing ousness below with the harlot. He is else is thought of, than faith, which is, also like the flies of a bog, which fly in that God the Father imputes the merit a column over the head of a running and righteousness of his Son, and sends horse,wvhich, when the horse stops, de- the Holy Spirit. This faith, they bescend and immerse themselves in their lieve, makes the internal mlan, and that bog. Such is the man who is in eleva- from it flows the external, which is the tion as to the understanding, but the natural moral man, and that this is all love of the will sinks below to the foot, appendage of that; comparatively, like imniersed in the unclean things of the tail of a horse or an ox, or like the nature and the libidinous things of the tail of a peacock or bird of paradise, senses. But because they shine as which is continued to the soles of its from wisdom, as to the understanding, feet without cohering. For it is said and the will is contrary to it, they may that charity follows that faith, but if be likened also to serpents, which shine charity from the will of man enters, with scales, and to Spanish flies, which that faith perishes. But because no glitter as from gold, and also to the other internal man is acknowledged in ignisfatuus in marshes, and to shining the church at this day, there is not rotten wood, and to phosphorus. There any internal man, for no one knows are among them those, who can coun- whether that faith be given to him, or terfeit angels of light, both among men not; that also it cannot be given, and in the world, and after death among thence is imaginary, was shown above the angels of heaven; but these, after Thence it follows, that, at this day, with a short examination, are deprived of those who have confirmed themselves their garments, and cast down naked. in that faith, there is no other internal The like, however, cannot be done in man, than that natural man, which the world, because there their spirit is fiom nativity overflows with evils in all not open, but covered over with a mask, abundance. It is added also, that like that of actors on the theatre. The regeneration and sanctification follow reason that they can counterfeit angels that faith of themselves, and that the of light, and also a proof of it, is that cooperation of man, by which alone they can elevate the understanding regeneration is effected, is to be ex almost to angelic wisdom, above the love, eluded. Thence it is, that regenera of the will, as was said. Now, because tion is not knowable in the present ihe internal and the external of man church; when yet the Lord says that can thus go contrary ways, and because he who is not regenerated cannot see trie body is cast away, and the spirit the kingdom of God. remains, it is evident that a dusky 592. But the internal and the exterspirit may dwell under a white face, nal man of the New Church are altoan(l a fiery one under a smooth mouth. gether different; the internal man is of Whlerefore, my friend, know a man not his will, from which he thinks when from his niouth, but from his heart, he is left to himself, as is the case al Concerning Reformatown and Regeneratron. 399 homes but the external man is his what the internal natural marn is from action and speech, which proceed from nativity shall be told; his will inclines him in company, thus abroad; conse- to evils of every kind, and the thought quently the internal man is charity, thence to falses also of every kind; because this is of the will, and at the this internal man, therefore, is what is same time faith, which is of the thought. to be regenerated; for, unless this be Both of these, before regeneration, make regenerated, there is nothing but hatred the natural man, which is thus divided against all things which are of charity, into internal and external; this is man- and thence wrath against all things that ifest from this, that it is not lawful for are of faith. Thence it follows, that a man to act and speak in company or the internal natural man is first to be abroad, as when he is left to himself or regenerated, and by it the external, foi at home. The cause of this division this is according to order; but to reis, that the civil laws prescribe punish- generate the internal by the external ments for those who do ill, and rewards is contrary to order; for the internal for those who do well; and thus they is as a soul in the external, not only in force themselves to separate the internal general, but also in every particular; man fron the external; for no one consequently it is in every single thing wishes to be punished, and every one that he speaks, without the man's wishes to be rewarded, which is done by knowing it. Thence it is, that the riches and honors; both of these man angels perceive from one action of a does not attain, if he does not live ac- man what his will is, and fioum one excording to those laws. Thence it is pression of his what his thought is, that there is morality and benevolence whether it be infernal or heavenly in externals with those who have no Thence they know the whole mnan; morality and benevolence in internals; from the sound they perceive the afall hypocrisy, flattery and insincerity fection of his thought, and firom the are from this origin, gesture or form of action, the love of 593. As to the division of the natural his will; they perceive them, however man into two forms, it is an actual he may counterfeit the Christian and division, both of the will and of the the moral citizen. thought there; for all the action of 594. The regeneration of man is man proceeds from his will, and all described in Ezekiel by the dry bones, speech from his thought; wherefore upon which were brought sinews, afteranother will is formed by man below wards flesh, and skin, and at last the former, and also another thought, breath was breathed into them, by but still both of these constitute the which they revived; xxxvii. 1 to 14. natural man. This will, which is That regeneration was represented by formed by man, may be called the cor- them, is clearly manifest from these poreal will, because it impels the body words there; Thlese bones are the whole to conduct itself morally; and that house of Israel, verse 11. It is also thought may be called pulmonary compared there with sepulchres, for it thought, because it impels the tongue is read, that He would open the sepaland lips to speak such things as are chres, and cause the bones to a.:e'rd of the understanding. This thought thence, and put spirit in them, and p/ace and that will together may be compared them upon the land of Israel, verses to the thin skin which inwardly ad- 12, 13, 14. By the land of Israel, heres to the bark of a tree, and to the there and elsewhere, is meant the membrane which adheres to the shell church. The reason why a represenof an egg, within which is the internal tation of regeneration was made by natural man, which, if evil, may be bones and sepulchres, is because the compared to the wood of a rotten tree, unregenerate man is called dead, and around which the said bark with its the regenerate alive; for in the latter thin skin appears entire and also to a there is spiritual life, but in the formler rotten ecgg within a white shell. But spiritual death. t00 Concernzng Reformation and Regeneration. 595. In every created thing in the and his external similar to the external world, whether living or dead, there is of another; the external of this differs an internal and an external; one is from that of the former, as heaven from not wvlere the other is not, as no effect hell, since there is a soul of good in it. is without a cause; and every created And it is of no consequence whether thing is estimated according to its in- he be a grandee, and live in a palace, ternal goodness, and is disesteemed and walk in state surrounded by from its internal vileness; and so is guards, or whether he live in a cotexternal goodness in which there is tage, and be served by a boy; yea, internal vileness. Every wise man in whether he be a primate, arrayed in a the world. and every angel in heaven, robe of purple, and wear a cap of two thus judges. But what the unregen- degrees, or whether he be the shepherd erate man is, and what the regenerate of a few sheep in the woods, and be is, may be illustrated by comparisons. dressed in'a rustic loose gown, and The unregenerate man, who counter- covered as to the head with a hood. feits the moral citizen and the Christian Gold is still gold, whether it glitter by man, may be compared to a dead body, being placed near the fire, or become which is wrapped up in aromatics, and dusky as to the surface by exposure to which still spreads a stench, by which the smoke; and also whether it be cas' it infects the aromatics and insinuates into a beautiful form as of an infant, itself into the nostrils and injures the or into an ugly form as of a mouse. brain. And also he may be compared The mice made of gold, and placed with a mummy covered with gold, or near the ark, also were accepted, and placed in a silver coffin, on looking into they appeased; 1 Sam. vi. 3, 4, 5, and which an ugly black corpse comes to the following verses; for gold signifies view. He may be compared with internal good. A diamond and a ruby, bones or skeletons in a sepulchre built in whatever matrix, calcareous or of lapis lazuli, and adorned with other clayey, when taken out, are estimated precious things. He may be corn- in the same manner, from their internal pared also to the rich man, who was goodness, as those in the necklace of clothed with purple and fine linen, a queen, &c. Hence it is mnanifest, whose internal, nevertheless, was infer- that the external is estimated from the nal, Luke xvi. He may further be internal, and not the reverse. compared to poison of a taste like that 596. VII. THAT WHEN THIS TAKES of sugar; to hemlock when in bloom; PLACE, A COMBAT ARISES BETWEEN to fruits in shining shells, the kernels TilE INTERNAL AND THE EXTERNAL of which have been eaten out by MAN, AND THEN THAT WHICH CONworms; and also to an ulcer covered QUERS RULES OVER THE OTHER. over with a plaster, and afterwards The reason that a combat then with a thin skin, in which there is arises, is because the internal man has nothing but corrupted matter. The been reformed by truths, and from these internal may be estimated from the ex- it sees what is evil and false, and these ternal in the world, but only by those are still in the external or natural man. who have not a good internal and who Wherefore, there first arises a dissentherefore judge from appearance. But sion between the new will which is it is otherwise in heaven; for when the above, and the old will which is below; body, versatile about the spirit and and because it is between the wills, it flexible from evil to good, is separated is also between the delights of both; by death, then the internal remains, for it is known that the flesh is contrary for this makes his spirit; and then it to the spirit, and the spirit to the flesh, appears at a distance like a serpent and that the flesh with its lusts must that has cast its skin, or like rotten be subdued, before the spirit can act wood stripped of the bark in which it and the man become new. After this shone But it is otherwise with a re- dissension of the wills, a combat arises, generate man; his internal is good,- which is what is called spiritual temp. Concerning Reformation and Regeneration. 4()1 tation; but this temptatior or combat speak them from the heart. Besides is not waged between goods and evils, this, by victory over the external man, but between theP truths of good and the man becomes spiritual, and then he is falses of evil; for good of itself cannot by the Lord associated with the angels fight, but it fights by truths; neither of heaven, who all are spiritual. The call evil fight of itself, but by its falses; reason why temptations have been as the will cannot lirlht of itself, but by hitherto unknown, and why scarcely the understanding, where its truths are. any one has known whence and what Man feels that combat no otherwise they are, is because the church hitherto than in himself, and as remorse of con- has not been in truths; no one is in science; but yet it is the Lord and the truths, but lie who goes immediately devil, that is, hell, that fight in man, to the Lord, and rejects the former faith and they fight for dominion over man, and embraces the new. Thence it is, or which shall possess him. The devil, that no one has been admitted into or hell, assaults man and calls forth his any spiritual temptation for ages, even evils, and the Lord defends him and from the age when the Nicene synod calls forth his goods. But although introduced the faith of three Gods; for that combat is fought in the spiritual if any one had been admitted, be would world, yet still it is fought in man be- have fallen imnmediately, and thus would tween the truths of good and the falses have precipitated himself deeper into of evil which are in him; wherefore hell. The contrition which is said to man should fight altogether as from precede the present faith, is not temphinmself, for he is in free agency to act tation; I have asked a good mallny for the Lord and also to act for the about it, and they have said that it was devil; he is for the Lord, if he remains a word and nothing else; unless perin truths from good, and for the devil, haps it might be some timid thought if in falses from evil. Hence it follows, about the fire of heli with the simple. that that which conquers, whether the 598. Man, after temptation has internal man or the external, rules over passed, is, as to the internal man, in the other; just like two enemies, that heaven, and by the external in the contend which shall be the master of world; wherefbre by temptations in the other's kingdom; he who conquers man the conjunction of heaven and the takes the kingdom and puts all there world is effected, and then the Lord. under obedience to him. Here, there- with him, according to order, governs fore, if the internal man conquers, he his world from heaven. The contrary commands and subjugates all the evils takes place, if man remains natural; of the external man, and then regenera- then he desires to govern heaven friom tion is continued; but if the external the world. SSuch every one becomes, man conquers, he commands and dis- who is in the love of ruling from the sipates all the goods of the internal love of self; if he be inwardly explored, man, and then regeneration perishes. he does not believe in any God, but in 597. It is, indeed, known at this himself; and after death he believes: day, that there are temptations, but him to be God who is preeminent in scarcely any one knows whence they power over others. Such insanity there are, and what they are, and what good is in hell, which has become so prothey produce; whence and what they found, that some say that they are God are, was shown just above, and also the Father, some God the Son, and what good they produce, namely, that some God the Holy Ghost; and among when the internal man conquers, the the Jews, some that they are the AMesexternal is subjugated; which being siah. Thence it is manifest what man subjugated, lusts are dispersed, and in becomes after death, if the natural man, their place affections of good and truth is not regenerated; consequently what are implanted, and are so arranged that he would become in his fantasy if a. the goods and truths which man wills new church were not instituted by the and thinks, he may also do them and Lord, in which genuine truths are,51 402 Concerning Reformation and Regeneration. taught. This is what is meant by upon a wall, who, when the wai is unthese words of the Lord; In the con- dermined under his feet, falls down summation of the age, that is, in the and expires in thie ruins. It may be end of the present church, there shall compared also with a beautiful tree be such affliction as has not been from transplanted into a filthly soil, where the beginning of the world, neither shall worrms in a troop eat up the root, from be. Tlhelrejore unless those clays should which it withers and perishes. It may be shortened, no flesh could be saved, be compared also to a house without a Matt. xxiv. 21, 22. foundation, and also to a column with599. In the combats or temptations out a pedestal. Such is the internal of men, the Lord performs a particular man, when it only is reformed, and not redemption, as He did a general one, the external at the same time; for it when l-ie was in the world. The Lord has no ultimate for doing good. in the world, by combats and tempta- 601. VIII. rIIAT THIE REGENERATE tions, glorified his Human, that is, MAN IAS A NEW WILL AND A NEW imade it Divine; in like manner now, UNDERIISTANDING. with every individual man, when he is That the regenerate man is a rein temptations, He fights for him in newed or new man, the church at this them, and overcomes the infernal spirits day knows, both from the Word and wlhich infest him, and glorifies him from reason. From the MWORD, from after temptation, that is, renders him these passages: JIake to yourselves a spiritual. The Lord, after his universal new heart and a new spirit; whiy will redemption, reduced all things in?/e die, 0 house of Israel, Ezek. xviii. heaven and in hell into order; in like 31. I willgive you a new heart, and manner lie does with man, that is, He a new spirit in the midst of you; and reduces into order all things which are I will remove the heart of stone out of of heaven and t e world with him. your flesh, and I willgive you a he.art The Lord after redemption instituted of lfcesh; and I will give my spirit in a newv church; in like manner Hle also the midst of you, xxxvi. 26, 27. institutes those things which are of the Henceforth we know no one according church with man, and makes him a to the flesh; wherefore, if any one be in church in particular. The Lord after Christ, he is a new creature, 2 Cor. redemption gave peace to those who v. 6, 7. By a new heart there, is believed in Him, for He said, Lily peace meant a new will, and by a new spirit, [leave with you my peace I give to a new understanding; for heart, in the you; not as the worla giveth, give I to Word, signifies the will, and spirit, when you, John xiv. 27. In like manner it is joined with heart, the understandHe gives to man after temptation to ing. From REASON: That the refeel peace, that is, gladness of mind, generate man has a new will and a and consolation. Hence it is manifest, new understanding, is because these that the Lord is a Redeemer to eternity. two faculties make man, and these are 69). The internal man beingregen- what are regenerated. Wherefore erated, and the external at the same every man is such as he is as to those time not regenerated, may be compared faculties; he is a bad man, whose will to a bird flying in the air without a is bad, and still worse if the underseat on dry ground, but only in a bog standing favors it; but he is a good where it is infested by serpents and man, whose will is good, and still better frogs, wherefore it flies away and dies. if the understanding favors it. ReIt may be compared also to a swan ligion alone renews and regenerates swimming in the midst of the sea, man, for this occupies the highest seat which is not able to reach the shore in the human mind, and sees under it and build a nest; wherefore the eggs the civil things which are of the world, which she lays are immersed in the and also it ascends through them, as water, where they are devoured by fishes. the pure juice ascends through a tree It may be compared also to a soldier even to its top, and from that height it Co-ncerning Reformation altd Regeneratiol 403 looks around upon natural things, like man mind, every one may see and ac. one who from a tower or a mountain knowledge from a slight attention to looks around upon the plains below. his own thoughts; for he sees what he 602. But it should be known, that thinks, wherefore he says that he was man, as to the understanding, may rise thinking or is thinking this or that; almost into the light in which the angels this could not be, unless there were of heaven are; but if he does not also an interior thought, which is called rise as to the will, he is still an old and perception, which looks into the lower, not a new man. But how the under- which is called thought. A judge, standing elevates the will to higher and when he has heard or read the cases higher degrees with itself, was before brought together in a long series by an shown; wherefore regeneration is pred- advocate, collects them into one view icated primarily of the will, and sec- in the higher region of his mind, thus ondarily of the understanding; for the into a universal idea, and afterwards understanding with man is like the looks down thence into the lower relight in the world, and the will like the gion, which is of the natural thought, heat there; that light without heat and there disposes the arguments in does not produce life and vegetation, order, and according to the higher but light joined with heat, is known. pronounces sentence and judges. The understanding also, as to the lower Who does not know that a man can region in the mind, is also actually in think and conclude in a moment or the light of the world, and as to the two, what he cannot by the lower higher region, in the light of heaven; thought express in the space of an wherefore, unless the will be elevated hour? These things are adduced that from the lower region to the higher, it may be known, that the human mind and conjoined there to the understand- is distinguished into lower and higher ing, it remains in the world; and then regions. the understanding flies upwards and 604. As to the new will, this is downwards, but every night to the above the old will in the spiritual rewill below, and there it lies, and they gion, and in like manner the new unjoin themselves together, like a man derstanding, this with that and that and a harlot, and produce a two-head- with this; in that region they join ed offspring. Hence also it is manifest, themselves together, and conjointly look that unless man has a new will and a into the old or natural will and undernew understanding, he is not regen- standing, and dispose alt things there erated. to compliance and obedience. Who 603. The human mind is distin- cannot see, that, if there were only one guished into three regions; the lowest region in the human mind, and evils is called natural, the middle spiritual, and goods, and falses and truths were and the highest celestial; man by re- put there and mixed together, a conflict generation is elevated from the lowest would ensue, just as if wolves and region which is natural, into the next sheep, tigers and calves, hawks and higher which is spiritual, and by this doves were put together into one den'? into the celestial. That there are And what then would be done there? three regions of the mind, will be dem- Would there not be a cruel butchery? onstrated in the following article. Would not the savage animals tear in Thence it is, that the unregenerate man pieces the gentle ones? Wherefore it is called natural, and the regenerate is provided that goods with their truths spiritual; whence it is manifest that should be collected into the higher rethe mind of the regenerate man is ele- gion, that they may be able to subsist vated into the spiritual region, and in safety, and repel assault, and also there, from a higher station, sees those by chains and other means subjugate things which are passing in the lower and afterwards disperse evils with their or natural mind. That there is a falses. This, therefore, is what was higher and a lower region in the hu- said in the former article, that the I,ord 104 Concerning Reformation and Regeneration through heaven governs those things The unregenerate man is like one who which are of the world with the regen- is dreaming, and the regenerate man erate man. The higher or spiritual like one who is awake; in the Word. region of the human mind is also also, natural life is likened to sleep, and heaven in miniature, and the lower or spiritual life to wakefulness. The unnatural region is the world in minia- regenerate man is meant by the foolish ture; wherefore man was called by the virgins, who had lamps and not oil; ancients a microcosm, or little world, and the regenerate man, by the pruand also he may be called a nmicroiira- dent virgins, who had lamps and at the 1nos, or little heaven. same time oil. By lamps are meant 605. That a man who is regenerated, such things as are of the understanding, that is, renewed as to the will and un- and by oil such as are of love. The derstanding, is in the heat of heaven, regenerate are like the lamps of the that is, in its love, and at the same time candlestick in the tabernacle, and they in the light of heaven, that is, in its are like the bread of faces with frankwisdom; and, on the other hand, that incense upon it there; and they are a man who is not regenerated, is in the those who will glitter like the brightness heat of hell, that is, in its love, and at of the expanse, and who will shine like the same time in the darkness of hell, the stars for ever and ever, Dan. xii. 3 that is, in its insanity, is at this day An unregenerate man is like one wlho known and yet unknown. The reason is in the garden of Eden, and eats of is, because the church which is at this the tree of the knowledge of good and day, has made regeneration an appen- evil, and is therefore cast out of the dage of its faith, into which reason is garden; yea, he is that very tree; bltA not to be admitted; consequently not a regenerate man is like one who is in into any thing which is of this appen- that garden, and eats of the tree of life. dage, which, as was said, is regenera- That it is given to eat of it, is evident tion and renovation: these, with the from these words in the Revelation; faith itself, are to them like a house, To him that overcometh, I will give to whose doors and windows are shut; eat of the tree of life, which is in the wherefore it is not known what is with- midst of the paradise of God, ii. 7. By in that house, whether it be entirely the garden of Eden, is meant iuntellh. empty, or whether it be full of genii gence in spiritual things from the love from hell, or of angels from heaven. of truth. See the APOLCALYPSE REIt is to be added, that a fallacy has VEALED, n. 90. In a word, an unreconfused this, which is, that any man generate man is a son of the evil one, may by the understanding ascend and a regenerate man is a son of the almost into the light of heaven, and kingdom, Matt. xiii. 38. The son of thence from intelligence think and the evil one there, is a son of the devil, speak concerning spiritual things, and the son of the kingdom there, is a whatever may be the love of his will. son of the Lord. From the ignorance of this truth, every 607. IX. THAT A REGENERATE thing that concerns regeneration and MAN IS IN COMM'UNION WITH TIIE ANrenovation has become unknown. GELS OF HEAVEN, AND AN UNREGEN606. Hence these things may be ERATE MAN IN COMMUNION WITHT THF concluded, that an unregenerate man is SPIRITS OF HELL. like one who sees apparitions in the The reason that every man is in night, and believes them to be men; communion, that is, in consociation, and then, when he is being regenerat- with angels *f heaven, or with spirits ed, like the same one who sees those of hell, is, because he is born that he things, which he saw in the night, at may become spiritual, and this is not the dawn of day, that they were mock- possible, unless he be in some conjuiiceries; and afterwards, when he has be- tion with those who are spiritual. come regenerated, and is in the day, That man is in both worlds, the natural that they were the effects of delirium. and the spiritual, as to the mind, is Concernzng Reformation and Regeneration. 405 shown In the book concerning HEAVEN acknowledges, as kindred and relations AND HEIL. But neither man, nor an- acknowledge each other in the world; gel or spirit, knows concerning this and this is what is said in the Word conjunction, because a man, while he concerning those who die, that the) lives in the world, is in a natural state, were collected and gathered to theil and an angel and a spirit in a spiritual own. Htence now it may be eviden' state; and on account of the distinction that the regenerate man is in commubetween natural and spiritual, one does nion with the angels of heaven, and the not appear to the other; this distinction, unregenerate with the spirits of hell. what it is, has been described in the 608. It is to be known, that there book concerning CONJUGIAL LOVE, in are three heavens, and those distina RELATION there, n. 326 to 329 [see guished from each other according to also above, n. 280]; from which it is the three degrees of love and wisdom, manifest, that they are not conjoined as and that man, according to regeneration, to thoughts, but as to affections, and is in communion with angels from those upon these scarcely any one reflects, three heavens; and, because it is so, because they are not in the light in that the human mind is distinguished which the understanding is and thence into three degrees or regions, according its thought, but in the heat in which to the heavens. But concerning these the will is and thence the affection of three heavens, and the distinction of his love. The conjunction, by the affec- them according to the three degrees of tions of love, between men,and angels love and wisdon, see in the book conand spirits, is so close, that, if it were cerning HEAVEN and HELL, n. )'9 and severed, and hence they were separated, the following; and also in the little treamen would instantly fall into a swoon, tise concerning TIIE INTEP,1COURSE 1ZEand if it should not be restored, and they TWEEIN TIHE SOUL AND THE Bo-DY, n. conjoined, men would expire. By what 16, 17. Here it is only to be illustrated was said, that man by regeneration by some similitude what those three becomes spiritual, it is not meant that degrees are, according to which those he becomes as spiritual as an angel is heavens are distinouished; they are in himself; but that he becomes spiritual- like the head, body and feet in man; natural, that is, that there is a spiritual the highest heaven makes the head, the within his natural, just as thought is in middle makes the body, and the last the speech, and as will in the action; nmakes the feet, for the whole heaven is for when one ceases, the other ceases. in the sight of the Lord as one man. In like manner, the spirit of man is in That it is so, has been disclosed to me every thing that is done in the body, by ocular denionstration for it has aIrd this is what impels the natural to been given me to see one society of dn what it does; the natural, viewed in heaven, which consisted of a myriad, itself, is only passive, or a dead force, as together one mran; why not the but the spiritual is active, or a living whole heaven in the sight of the Lord? force; the passive, or the dead force, Concerning this lively experience, see cannot act of itself, but it must be acted in the book concerning HEAVEN AND upon by the active, or the living force. HELL, n. 59 and the following. Hence Since man lives continually in com- also it is manifest, how this, which is munion with the inhabitants of the known in the Christian world, is to be spiritual world, therefore also, when he understood, That the church makes the goes out of the natural world, he is im- body of Christ, and that Christ is the mediately introduced among his like, life of that body. By that, this also with whom he had been in the world; may be illustrated, that the Lord is the thence it is, that every one after death all in all of heaven, for He is the life in seems to himself as if he were still that body. In like manner the Lord living in the world, for then he comes is the church with those who acknowlinto consociation with his like, as to edge Him for the God of heaven and the affections of his will, whom he then earth, and believe in Him. That ioc 406 Concerning Reformation and Regenerz,'on. is the God of heaven and earth, He God, iii. 12; —to t,'church oftlhe Lao teaches in Matt. xxviii. IS; and that diceans; To himr tXat overcoMeth, 1 men should believe in HIim, John iii. will give to sit witlh'e on my tlrn-one 15, 36; vi. 40; xi. 25, 26. iii. 21. Lastly, this small be added' 609. Those three degrees in which that as far as man is reo. nerated, or as the heavens are, consequently in which far as regeneration is perfected in him, the human mind is, may be, in some so far he does not attribute any thing of degree, illustrated by comparisons with good and truth, that is, of' charity and material things in the world: those faith, to hinwelf, but to the Lord for three degrees are in excellence like the truths w,)ich he successively iungold, silver and copper, with which bibes, manifestly teach that. metals also a comparison is made in 611. X.'1 H..x A FAIR AS MAN IS Nebuchadnezzar's statue, Dan. ii. 31, REGENERATE0 so FAR SI'NS ARE RE and the following verses. Those three NIOVED, AND T"lAT TII J1EMiOVAL IS degrees also are distinguished from TIHE REMISSIOr OF SIP;S each other, in purity and goodness, That as far as man l; regenerated, like a ruby, a.sapphire and an agate, so far sins are removed, is, because reand also like an olive-tree, a vine and generation is to restrain the flesh that a fig-tree, &c. Also gold, a ruby it may not rule, and to subdue the old and an olive-tree, in the Word, signify man with his lusts, that he may not celestial good, which is the good of the rise up and destroy the intellectual, highest heaven; and silver, a sapphire which being destroyed, mall is rnc and a vine signify spiritual good, which longer capable of being refbrmned; whi ch is the good of the middle heaven; and reformation cannot be effected, unless copper, an agate and a fig-tree, natural the spirit of man, which is above the good, which is the good of the last flesh, be instructed and perfiected. heaven; that there are three degrees, Who that has yet a sound understandthe celestial, the spiritual and the nat- ing, cannot conclude from those things, ural, was said above. that such things cannot be effected in 610. To what has been said above, one moment, but successively, as nian this shall be added; that the regenera- is conceived carried in the womb, born tion of man is not effected in a moment, and educated, according to what was but successively, from the beginning to shown above? For those things wvhich the end of life in the world, and that are of the flesh, or of the old man, are after this, it is continued and perfected; inherent from nativity, and they build.and because man is reformed by corm- the first house of his mind, in vwhich bats and victories over the evils of his lusts dwell, like wild beasts in their flefsh, therefore the Son of man says to dens, and they live first in the outer each of the seven churches, that He courts, and go down by turns as it will give gifts to him that overcomes;- were into the rooms of that house unas, to the church of Ephesus;.'To hin der ground, and afterwards ascend by that overconaeth, I will give to eat of stairs, and form to themselves chainthe tree of life, Rev. ii. 7; —to the bers; which takes place successively church of Smyrna; lie that overcometh as the infant grows, becomes a child, shall not siffler harm in the seconc death, and afterwards a young man, and then ii. 11;-to the church in Pergamos; begins to think from his own underT'0o him that overcometh, I will give to standing and to act from his owxn will. eat of the hidden manna, ii. 17;-to the Who does not see, that this house, thus church in Thyatira; To him that over- far built in the mind, in which lusts, comcth, I will give power over the na- like oehin,ghoilm and satyrs, dance hand tionts, ii. 25;-to the church in Sardis; in hand, cannot be destroyed in one looHe thalt overcometh shall be clothed in ment, and a new house built up in its white garments, iii. 5;- to the church place? Must not the lusts, which hold in Philadelphia; Him that overcometh, each other by the hand and sport, first I will make a pillar i.z the temple of be removed. and new desires. which are Coitcerning Reformation' and Regeneratwon. 40; those of good and truth, be introduced hinder part of' the head and the back instead of the desires wvhich are those yea, they also appear as it inverted. of what is evil and false? That these like antipodes, with their feet upwards things cannot be done in a moment, and headsdownwards, and this ailthouh every wise man may see from this they walk upon their feet and turn alone; that every evil is composed of around their faces; for it is the opposite innumerable lusts, and that it is like direction of the interiors of their mind fruit, which, within the surface, is full of which produces that sight. These worms with white bodies and black wonderfiul things I relate from my own heads; and that evils are numerous, and observation. Hence it was discovered joined together like the offspring of a to me, how regeneration is effected, and spider when first hatched; wherefore, that it is effected as hell is removed and unless one evil is drawn out after thus separated from heaven; for, as another, and this until their connection was said above, man, as to the first is broken, man cannot become new. nature, which he derives from nativity, These things are adduced in order that it is a hell in miniature, and as to the may be known, that as far as any one other nature, which he derives fioln a is regenerated, so far sins are removed. second nativity, he is a -heaven in in-il 612. Man from nativity inclines to iature. HIence it follows that evils are evils of every kind, and from inclina- reinoved and separated, as heaven and tion he lusts after them, and as far as hell are in a great effigy; and that evils, he is in freedom, he also does them; as they are removed, turn thenmselves for fiom nativity he desires to rule over from the Lord, and successively invert others and to possess the goods of themnselves; and that this is done in others, which two destroy all love to- that degree in which heaven is irlwards the neighbor; and then he hates planted, that is, as man is made new. every one that opposes him, and from To this it shall be added, for the sake hatred breathes revenge, which inward- of illustration, that every evil with manl ly cherishes murder. Thence also it has conjunction with such in hell as is, that he makes light of adulteries, and are in the like evil; and, on the other depredations, which are clandestine hand, that every good with man has thefts, and blasphemy, which also is conjunction with such in heaven as are false witness; and he who makes light in the like good. of these and those, is in heart an 614. From what has been adduced atheist. Such is man from nativity; it may be evident, that the remission whence it is manifest, that from nativity of sins is not an extirpation of them, he is a hell in miniature. Now, be- and a wiping of them away, but that it cause man, as to the interiors of his is a removal and thus a separation of mind, is born spiritual, differently from them; and also that every evil which a the beasts, consequently is born for man has actually appropriated to himheaven, and yet his natural or external self remains; and because the remisman is, as was said, a hell in miniature, sion of sins is the removal and separation it follows that heaven cannot be irn- of them, it follows that man is withheld planted in hell, unless this be removed. from evil and held in good, and that 613. He who knows how heaven and this is what is given to man by legenehell are related to each other, and how ration. Once I heard a certain one the one is removed from the other, may in the last heaven say, that he was know how man is regenerated. That free from sins, because they were this may be understood, it shall be wiped away; hle added, by the blood made manifest in a summary, that all of Christ; but because he was in heavwho are in heaven look to the Lord en, and from ignrance in that error face to face, and all who are in hell he was let into his own sins, which, turn the face away from the Lord; as they returned, he acknowledged, wherefore, when hell is looked into from whence he received a new faith. which heaven, they appear only as to the was, that every man, as well as every 4(08 Concerning Rejbrmation and Regeneration. angel, is of the Lord withheld from evils neighbor, and exercise charity, and'nd held in goods. Hence it is mani- bring into his thought and will man) test what the remission of sins is; that other things which are of faith ana it is not instantaneous, but that it fol- charity, and bring them out and put lows regeneration according to its them forth into act? Otherwise, what is progress. The removal of sins, which regeneration, but a mere word, dropped is called their remission, may be comn- from the mouth of the Lord, John pared with the casting of filth out of iii., which either stops in the ear, or, the camp of the solns of Israel into the falling into the mouth fiom the thought desert which was around it, for their next to the speech, is made an articucamp represented heaven, and the des- late sound of only twelve letters, which ert hell. It may be compared also sound cannot by any sense be elevated with the removal of the nations from into any higher region of the mind, but the sons of Israel in the land of Ca- falls into the air. where it is dissipated? naan, and of the Jebusites from Jeru- 616. Say, if you can, whether there salein, which were not cast out, but can be any blinder stupidity concern. separated. It may be compared with ing regeneration, than there is with Dagon, the god of the Philistines, those who confirm themselves in the which, when the ark was introduced, present faith, which is, that faith is in first lay upon his face on the earth, and fused into man when he is like a stock afterwards, fwith his head and the or a stone, and that then, when it is inpalms of his hands cut off, upon the fused, it is followed by justification, threshold; thus not cast out, but re- which is the remission of sins, regenermoved. It may be compared with the ation and many other gifts; and that demons sent by the Lord into the swine, the operation of man is to be entirely which afterwards immersed themselves excluded, in order that it may not do in the sea; by the sea here, and else- any violence to the merit of Christ. where in the Word, is signified hell. And, that this dogma might be more It may be compared also with the firmly established, they have taken dragon's crew, which, being separated away from man all free agency in from heaven, first invaded the earth, spiritual thlings, by inducing absolute and afterwards was cast down into hell. impotence in them; and then as if It may be compared also to a forest God only operated on his part, and no where are many sorts of wild beasts, power were given to man of cooperating which being cut down, the wild beasts on his, and thus of conjoining himself. flee into the thickets round about; and What then is mnan, as to regeneration, then the land in the midst, being but as one bound, as to his hands and cleared up, is cultivated into a field. feet, like those who are bound in ves615. XI. THAT REGENERATION sels called galleys, who would be punCANNOT BE EFFECTED WITTIOUT FREE ished and condemned to death, as they AGENCY IN SPIRITUAL THINGS. would if they should firee themselves Who except the stupid cannot see, from manacles and fetters, that is, if that man, without free agency in spir- from free agency he should do good to itual things, cannot be regenerated? the neighbor, and of himself believe in Can he without it go to the Lord, and God, for the sake of salvation? What acknowledge Him as the Redeemer would a man be, who is confirmed in and Savior, and as the God of heaven such things, and yet is in a pious desire and earth, as He teaches, Matt. xxviii. for heaven, but like a phantom standing 18? Who, without that free agency, in vision to see whether that faith with can believe, that is, from faith look to its benefits has been infused into him; anid worship Him, and apply himself to or, if not, whether it may be infused; receive the means and benefits of sal- consequently, whether God the Father vation from Him, and cooperate to re- has had mercy on him, or whether his ceive them from him? Who, without Son has interceded, or whether the fiee agency, can do any good to the Holy Ghost, being elsewhere occupied, Concerning Reformation and RegeneratioL 409 does not operate; and at length, from become like scaly serpents, whose falb entire ignorance concerning this, he lacies sound and glitter like their would go away and comnfcrt himself by scales. this, that i" Perhaps that grace may be 618. XII. THAT REGENERATION CAN' in the morality of my iieb,r in which I NOT BE EFFECTED WITHOUT rtUTIlS, am and remain as before, and thus that nBY wHICH FAITH IS FORMED, AND WVITH in me may be holy, but in those who WHICH CHARITY CONJOINS ITSE:LF. have not obtained' that faith, profane; There are three things by which wherefore, that holiness may remain man is regenerated-the Lord, faith in my morality, I will take care here- and charity; these three would lie after that I do not operate of myself concealed, like the most precious things either faith or charity." Such aphan- buried in the earth, if divine truths tom, or, if you please, such a pillar of from the Word did not disclose them; salt, every one becomes, who thinks yea, they would lie concealed befbre about regeneration without free agency those who deny cooperation, even if in spiritual things. they should read the Word a hundred 617. A man who believes regenera- or a thousand times, although they tion to take place without any firee stand forth there in clear light. As to agency in spiritual things, thus without what respects the Lord; who, that is cooperation, becomes as to all the truths confirmed in the present faith, sees of the church as cold as a stone; or, if with an open eye these things there; warm, he is like a brand lighted in the that He and the Father are one that fire, which burns from the combustibles He is the God of heaven and earth; in it, because he is warm from lusts. and that it is the will of the Father, He is comparatively like a palace which that they should believe in the Son; sinks down into the earth even to its besides many similar thlings concernroof, and is overflowed with muddy ing the Lord in both covenants? The waters, and after this the occupant reason is, because they are not in truths, dwells upon the bare roof, and there and thence not in the light from which makes for himself a tent of marshy things of this kind can be seen; and if reeds, and at length the roof also sinks light were given, still falses would exdown, and he is drowned. He is also tinguish it, and then those things would like a ship, in which are precious com- be passed by, as things that are covered modities of every kind taken from the over with blots, or as subterranean Word as a treasury; which are either ditches, which are trampled on and devoured by mice and moths, or thrown walked over. These things have been out by the sailors into the sea, and thus said, that it may be known, that, withthe merchants are defrauded of their out truths, this primary thing of regengoods. The learned, or those who are eration is not seen. As to Nwhat reenriched from the mysteries of that spects faith, that neither can exist faith, are like pedlers in shops who sell without truths, for faith and truth make statues of idols, fruits and flowers made one thing; for the good of faith is as a of wax, shells, vipers in phials, and soul, and truths make its body; whereother such thingos. Those who, from fore, to say that one believes or has no spiritual power applied and given to faith,without knowing any truths ofit,is man by the Lord, are not willing to like drawing the soul out of the body, look upwards, are actually like beasts and speaking with it when thus invisiwhich look with the head downwards, ble. Besides, all truths which make and only seek for pasture in the woods; the body of faith, send forth light from and if they come into gardens, they themselves, and illustrate and set forth are like worms which consume the its face to be seen. The case is simileaves of trees; and if they see fruits lar with charity; this sends forth from with their eyes, and especially if they itself heat, with which the light of feel them with their hands, they fill truth conjoins itself, as heat with light them with worms; and at length they in the time of spring in the world, 52 410 Concerning Reformation and Regeneratzon. from the conjunction of which the ani- reason is, because it brings iin at the mals and vegetables of the earth return same time the faith of three Gods, and to their prolification. The case is sim- thus it is confused. Anotller sphere ilar with spiritual light and heat; these which takes away faith, is as a black in like manner conjoin themselves in cloud in the time of winter, which mall, while he is in the truths of faith brings on darkness, turns the rain into and at the same time in the goods of snow, strips the trees bare, freezes the charity; for, as was said above, in the waters, and takes all pasture asway chapter concerning faith, fromi each of from the sheep; this sphere, conjoined the truths of faith light flows forth, to the former, insinuates as it wnere a which illustrates, and from each of the lethargy concerning the one God, and goods of charity heat flows forth, which concerning regeneration, and concernenkindles; and also, that spiritual light ing the things which bring salvation. in its essence is intelligence, and that The third sphere is of the conjunction spiritual heat in its essence is love; of faith and charity, which is so strong and that the Lord alone conjoins those that it cannot be resisted, but at this two in mall, when He regenerates him. day it is abominable, and infects like a For the Lord said, The words which I pestilence whomnsoever it breathes upon, speak, are spirit and life, John vi. 63. and rends every bond between those Believe in the light, that ye may be two means of salvation established from sons of the light. I amn come a light the creation of the world, and renewed into the world, xii. 36. The Lord is by the Lord. This sphere also invades the sun in the spiritual world; thence men in the natural world, and extinis all spiritual light and heat; and that guishes the nuptial torches at the 1m1arlight illustrates, andthatheat enkindles, riage between truths and goods. I and by the conjunction of both, He viv- have felt this sphere; and at the time ifies and regenerates man. when I was thinking of the conjunction 619. Hence it may be evident, that of faith and charity, it interposed itself without truths there is no knowledge between them, and violently endeavorof the Lord, and also that without truths ed to separate them. The angels conthere is no faith, and thus no charity; plain much of these spheres, and pray consequently that without truths there to the Lord that they may be dissiis no theology, and where this is not, pated; but they have received aiiswer there is no church. Such is the corn- that they cannot be dissipated, whilst pany of people at this day, who call the dragon is upon the earth, since they thlemselves Christians, and say that are from the spirits of the dragon; for they are in the light of the gospel, it is said of the dragon, that lie was when yet they are in thick darkness cast forth into the earth, and then thus; itself; for truths lie concealed under Therefore rejoice, ye heavens; and wo falses, like gold, silver and precious to those who inhabit the earth, Rev. stones buried among the bones in the xii. Those three spheres are like atvalley of Hinnom. That it is so, was mospheres driven by a tempest arising clearly manifest to me from the spheres from the breathing holes of the dragons, in the spiritual world, which flow forth which, because they are spiritual, infrom modern Christendom, and spread vade minds and force them. The themselves around. One sphere is spheres of spiritual truths there are as concerning the lord; this exhales and yet few, being only in the new heaven, pours itself forth from the southern and with those under heaven who are quarter, where the learned of the clergy separated from the spirits of the dragon; and the erudite of the laity are. This which is the cause that those truths sphere, wherever it goes, enters the are at this day as hnvisible to men in ideas, and with many it takes away faith the world, as ships In the eastern ocean concerning the divinity of the Lord's are to pilots and captains of vessels Hmlrnan; with many it weakens it, and who are sailing in the western ocean. with many it makes it foolishness; the 620. That regeneration cannot be Concerntng Reformation and Regeneration. 4-11 effected without truths by which faith truths from the Word were opened by is formed, may be illustrated by these the Lord. comparisons. It cannot be effected any more than the human mind can exist without understanding, for the 621. To the above will be addee understanding is formed by truths, and these RELATIONS. FIRST. I saw a therefore it teaches what is to be be- company of spirits all on their knees lieved, and what is to be done, and praying to God, that He would send to what regeneration is, and how it is them angels with whom they mnight effected. Regeneration without truths speak mouth to mouth, and to whom can no more be effected than the vivi- they might open the thoughts of their fication of animals and the vegetation hearts. And when they rose up, three of trees without light from the sun; for angels in fine linen were seen standing unless the sun gave light at the same in their sight; they said, " The Lord time that it gives heat, the sun would Jesus Christ has heard your prayers, become as it is described in the Reve- and therefore has sent us to you; open lation, like sackcloth of hair, vi. 12; to us the thoughts of your hearts." and darkened, Joel ii. 10; and thus And they answered, "The priests have mere darkness would be on the earth, told us, that in theological subjects, iii. 15. Just so it would be with the understanding does not avail, but man without truths which send forth faith, and that intellectual faith is not light from themselves; for the sun, profitable in those things, because this from which the light of truth flows, is savors of man, and is derived from llimn, the Lord in the spiritual world; unless and not from God. We are Englishspiritual light flowed thence into human men, and we have heard a great many minds, the church wvould be in mere things from our sacred ministry which darkness, or in the shade, from a per- we believed; but when we spoke with petual eclipse. Regeneration, which some who also called themselves Reis effected by faith and charity, without formed, and others who called thenmcruths which teach and lead, would be selves Roman Catholics, and moreover like sailing on a great ocean without a with sectaries, they all appeared learnrudder or without a mariner's compass ed, and yet in many things they did and charts; and it would be like riding not agree one with another, and still on horse-back in a thick forest in the they all said, BELIEVE US; and someo. time of night. The internal sight of WE ARE MINISTERS OF GOD, AND WVE the mind with those who are not in KNOW. But because wve knew that truths, but in falses, and believe these divine truths, which are called truths to be truths, may be compared with of faith, and are of the church, are not the sight of those with whom the optic derived by any one from his native soil, nerves are obstructed, and the eye still nor by inheritance, but out of heaven appears whole and seeing, although it froom God; and because they show the sees nothing; which blindness is called way to heaven, and enter life together by physicians aioaurosis and gutta se- with the good of charity, atid thus lead rena. For with them the rational or to eternal life, we became anxious, and intellectual is obstructed above, and on our knees prayed to God." Then opened only below; whence the rational answered the angels, "Read the Word liglht becomes like the light of the eye, and believe in the Lord, and you will and thence all judgments are only see truths which will be of your fa th imnaginary, and formed from mere falla- and life. All in the Christian world cies; and then men would be like as- derive their doctrinals from the Word, trologers standing in the market-places as from the only fountain." But two with long telescopes and uttering vain of tile company said, " We have read prophecies. Such would all become it, but did not understand it." And who study theology, unless genuine the angels replied, "You did not go to 412 Conceruinlg Reformation and Regeneratue a. the Lord, who is the Word, and also which he was born; and that to perform you had previously confirmed your- actual repentance, is,inot to will evils selves in falses." And the angels said because they are contrary to God; and further, "What is faith without light? to examine one's self once or twice in a And what is thinking without under- year, to see his evils, to confess them standing? This is not human. Crows before the Lord, to implore help, to and magpies also can learn to speak desist from them, and to enter a new without understanding. We can as- life; and as far as he does this, and besure you that every man, whose soul lieves in the Lord, so far sins are redesires it, can see the truths of the mitted." Then some of the company Word in light. There is no animal said, "We understand this, and thus that does not know the food of its life, also what the remission of sins is." And when it sees it; and man is a rational then they requested the angels that tliey and spiritual animal, and he sees the would inform them fulrther; and indeed food of his life, not indeed of his body now concerning God, concerning the but of his soul, which is the truth of Immortality of the Soul, concerning faith, if lie hungers for it and asks it Regeneration, and concerning Bapof the Lord. Whatever also is not re- tism. To this the angels replied, ceived by the understanding, this is "We shall not say any thing but not fixed in the mlemory, as to the thing, what you understand, otherwise our disbut only as to the words; wherefore, course falls like rain upon the sand, or when we have looked down from heav- upon the reeds there, which, although en into the world, we have not seen they be watered from heaven, still uwithany thing, but only have heard sounds er and perish." And they said con-.most of them unharmonious. But we cerning GOD, "All who come into will mention some things which the heaven obtain a place there, and thence learned of the clergy have removed eternal joy, according to the idea of fiomn the understanding, not knowing God, because this idea reigns univerthat there are two ways to the under- sally in all things of worship. An idea standing, one from the world, and the concerning God as a spirit, when spirit other from heaven; and that the Lord is believed to be like ether or wind, is withdraws the understanding from the an empty idea; but an idea concerning world, when He illustrates it. But if God as man is a just idea; for God is the understanding is closed from reli- Divine Love and Divine Wisdom with gion, the way to it from heaven is all their qualities, and the subject of closed, and then man sees no more in these is man, and not ether or wind. the Word than if he were blind; we The idea of God in heaven is the idea have seen a good many such fall into of the Lord the Savior. He is the God pits, from which they did not rise. Let of heaven and earth, as He taught. Let examples be for illustration. Can you your idea of God be like ours, and we not understand what charity is, and shall be consociated." When they what faith is? That charity is to act said these words their faces shone. well with the neighbor, and that faith Concerning the IMM1AORTALITY OF'rIIE is to think aright concerning God and Soul, they said, "Man lives to eternity, concerningthe essentials of the church; because he can be conjoined to God and thence that he who acts well and by love and faith; every one has this thinks aright, that is, lie who lives well ability; that this ability makes tlhe and believes aright, is saved?" To immortality of the soul, you can under. this they said that they understood it. stand, if you think concerning it a little Moreover tli angels said, " That actu- more deeply." Concerning RE(;ENal repentance from sins must be per- ERATION; "Who does not see that formed in order that man may be saved; every man has liberty to think about and that unless man performs actual re- God, or not to think about Hiim, providpentance he remains in the sins in ed he has been instructed that there is Concarning ReJormation and Regeneration. 412 a God? Thus every man has liberty in generation; and that an infant is respiritual things equally as in civil and formed and regenerated, when, having natural things. The Lord gives this become an adult, he does those things continually to all; wherefore man be- which the sponsors promised for him, comes guilty if he does not think. Man which are two, repentance and faith in is man from having this ability, but a God. For,first, they promise that he beast is a beast from not having it; shall renounce the devil, and all his wherefore man can, as of himself, re- works; secondly, that he shall believe form and regenerate himself, provided in God. All infants in heaven are inihe in heart acknowledge that it is from tiated into those two, but to them the the Lord. Every one who performs devil is hell, and God is the Lord. actual repentance, and believes in the Moreover, baptism is a sign before the Lord, is reformed and regenerated; angels that the mall is of the church." man is to do both as of himself, but Having heard this, some of the comthe AS OF HIMSELF, is from the Lord. pany said, "We understand this." It is true that man of himself cannot But then a voice was heard at the side) contribute any thing at all to it, but crying, " We do not understand;" yet you were not created statues, but and another voice, " We do not wish you were created men, that you may to understand." And inquiry was do it from the Lord as from yourselves. made from whom those voices came' This is the only reciprocal of love and and it was discovered that they camne faith, which the Lord absolutely wills from those who had confirmed in themto be done to Him by man. In a word, selves the falses of faith, and who wishdo of yourselves, and believe that it is ed to be believed as oracles, and thus fromthe Lord; thusdoasofyourselves." to be adored. The angels said, " Dlo But then they asked, "Whether to do not wonder; there are a great many as of himself, is inherent in man from such at this day; they appear to ius creation." The angel replied, "Itis not from heaven like graven images made inherent, because to act of himself is with such art, that they canl move their of God alone; but it is given continually, lips, and sound like organs, and they that is, adjoined continually; and then as do not know whether the breath from far as man does good and believes truth,' which they sound be from hell or from as of himself, he is an angel of heaven; heaven, because they do not know but as far as he does evil, and thence whether it be false or true. They reabelieves what is false, which also is as son and reason, and also confirm and of himself, so far he is a spirit of hell. confirm, and they do not see any thing, You wonder that this also is as of him- whether it be so. But you must know self, but still you see it, when you pray that human ingenuity can confirm that you may be preserved from the whatever it will, so that it may appear devil, lest he should seduce you, lest he as if it were so; wherefore heretics can should enter into you, as into Judas, do this, the wicked can do it, yea, should fill you with all iniquity, and atheists can confirm their doctrine that destroy both soul and body. But every there is no God, but nature alone." one becomes guilty, who believes that After this that company of Englishmen, he does of himself, whether it be good inflamed with the desire of becoming or whether it be evil; but he does not wise, said to the angels, "They say become guilty, who believes that he things so various concerning the TIOLY does as of himself; for if he believes SUPPER, tell us what is the truth." that good is from himself, he claims to The angels replied, " The truth is, that himself tha.t which belongs to God; and the man who looks to the Lord, and if he believes that evil is from himself, performs actual repentance, by that he attributes to himself that which be- most holy medium is conjoined to the longs to the devil." Concerning BAP- Lord, and introduced into heaven." TTSM they said, " That it is a spiritual But some of the company said, " This washing, whlich is reformation and re- is a mystery." And the angels replied 414 Concerning Reformation and Regeneration. " t is a mystery, but still such that it society are in them, that is, if othei may be understood. The bread and good and truth, they are not received; wine do not effect this, nor is there ally wherefore they depart thence, and go thing holy from them; but mater al in the ways that are open from one bread and spiritual bread correspond society to another in heaven, and this to each other, and material wine and until they find a society altogether spiritual wine; and spiritual bread is agreeable to their affections, and there the holy of love, and spiritual wine is their habitation is made for ever; for the holy of faith, both from the Lord, there they are among their own, as and both the Lord. Hence the con- among relations and friends, whom, junction of the Lord with man, and of because they are in similar affection, man'with the Lord, not with bread and they love from the heart; and there wine, but with the love and faith of the they are in the full enjoyment of their man who has performed actual repent- life, and in the highest delight of their ance; and conjunction with the Lord heart from peace of soul; for there is in is also an introduction into heaven." the heat and light of heaven an inAnd after the angels had taught them effable delight, which is communicated. something concerning correspondence, Thus it is with those who become some of the company said, "Now, for angels. But those who are in evils and the first time, we can also understand falses, are by permission allowed to this." And when they said this, lo, ascend into heaven; but when they a flame with light descending from enter, they begin to draw their breath, heaven consociated them with the an- and to respire with difficulty; and gels, and they loved each other. presently their sight is obscured, and 60rJ2. SECOND RELATION. All who their understanding is darkened, and have been prepared for heaven, which their thought ceases, and death seems is done in the world of spirits, which is to stare them in the face, and thus they in the middle between heaven and hell, stand like stocks; and then the heart after the time has elapsed, long and begins to beat,'the breast to be straitsigh for heaven; and presently their ened, and the mind to be seized with eyes are opened, and they see a way anguish, and to be tortured more and which leads to some society in heaven; more, and in that state they twist this way they enter and ascend; and themselves about like snakes brought in the ascent there is a gate and a near the fire; wherefore they roll keeper there; he opens the gate, and themselves away, and cast themselves tlhus they enter. Then an examiner down over a precipice, which then ap n!;eets them, who says to them, from the pears, nor do they rest till they are in governor, that they may enter farther hell with their like, where they can and inquire whether there are any breathe, and where their heart vibrates houses any where which they recog- freely. Afterwards they hate heaven, nize as theirs, for there is a new house and reject the Word, and in heart for every novitiate angel; and if they blaspheme the Lord, believing that find one, they tell of it and stay there; their pains and torments in heaven but if they do not find any, they return were from Him. From these few and say that they did not see any. things it may be seen, what is the conAnd then examination is made by some dition of those who despise the truths wise one, whether the light which is in which are of faith, which yet make the them agrees with the light which is in light in which the angels of heaven are, the society, and especially whether the and who despise the goods which are heat does; for the light of heaven in of love and charity, which yet make its essence is divine truth, and the heat the heat of life, in which the angels of of heaven in its essence is divine good, heaven are. Hence also it may be both proceeding from the Lord as the seen how much they err who believe sun there. If other light and other that every one can enjoy the blessed. heat than the light and heat of that ness of heaven, provided he be admitted Concerning Reformation and Regeneration. 415 into heaven; for there is a belief at they turned away their faces, and said this day, that to be received into heaven to their master, who was with them, is from mercy alone, and that reception " What is this monstrous thing? We into heaven, is like one's coming into saw men, and now, instead of them a house in the world, where there is a dead horses; and because we could not wedding, and then, at the same time, look at them, we turned away our faces. into the joy and gladness there. But Master, let us not stay in this place, they should know, that, in the spiritual but let us go awavy " and they went world, there is a communication of the away. And thenI the master instructed affections of lo e arid of the thoughts them in the way, what a dead horse thence, since man is then a spirit, and signifies, saying, "A horse signifies the the life of the spirit is the affection of understanding of truth from the Word. love and the thought thence; and that All the horses that you have seen sig homogeneous affection conjoins, and nified that; for when any one goes heterogeneous affection separates, and meditating from the Word, then his that what is heterogeneous tortures a meditation at a distance appears like a devil in heaven, and an angel in hell; horse, generous and lively, as he medtherefore they are separated just ac- itates spiritually; on the contrary, mean cording to the diversities, varieties and and dead, as he meditates materially." differences of the affections which are Then the boys asked, " What is it to of love. meditate spiritually and materially fiom 623. THIRD RELATION. Once it the Word?" And the master replied, was given me to see three hundred of "I will illustrate this by examples. the clergy and laity together, all learned Does not every one, while he is devoutly and erudite, because they knew how reading the Word, thinlk inwardly in to confirm faith alone even to justifica- himself about God, about the neighbor, tion, and some still farther; and because and about heaven? Every one nwho there was with them a belief that there is thinks about God only from person, and admission toheaven from favoronly,per- not from essence, thinks materially; mission was given them to ascend into ard also he who thinks about the ote society of heaven, which, however, neighbor only from the external form, waas not among the higher ones; and and not from quality, thinks materially; when they ascended, they seemed at a and he who thinks about heaven only distance like calves. And when they from place, and not from love and wisentered heaven, they were received by domn, from which heaven is heaven, he the angels civil ly; but when they began also thinks materially." But the boys to converse with them, they were seized said, " We have thought about God with tremor, afterwards with horror, fron person, about the neighbor from aned at last with torture as it were of form, that he is a man, and about death; and then they cast themselves heaven from place, that it is above us; down headlong, and in their descent did we, therefore, when we read the they seemed like dead horses. That Word, appear to any one like dead they appeared like calves in their as- horses?" The master said, " No; you cent, was because the natural affection are yet boys, and you cannot do otlherof seeing and knowing, leaping, often wise. But I have perceived in you an appears fiom correspondence like a affection of knowing and understandcalf; and that, in their descent, they ing; and because this is spiritual, ywou appeared like dead horses, was because have also thought spiritually, fo,:omne the understanding of truth appears fiom spiritual thoulght is concealed within corresolrndence like a horse, and no your material, of which you are yet understanding of the truth which is of ignorant. But I will return to the the church, like a dead horse. former things which I said; that he There were boys below, who saw who thinks materially while he reads them descending, and in their descent the Word, or meditates from the Word appearing like dead horses; and then appears at a distance like a dead horse 416 Concerning Reformatton and Regeneration. but he who thinks spiritually appears similar with all and every tlhing that 12 like a live horse; and that he thinks in the Word; wherefore he who cher materially concerning God, who thinks ishes a material idea concerning God, only from person, and not fi'om essence. and also concerning the neighbor, and For there are many attributes of the concerning heaven, cannot understand Divine Essence, as omnipotence, om- any thing there; the Word is to him niscience, omnipresence, eternity, love, a dead letter, and he himself' appears wisdom, mercy and grace, and others; at a distance, while he is reading it, or and there are attributes proceeding meditating from it, like a dead horse. from the Divine Essence, which are Those whom you saw descending from creation and preservation, redemption heaven, appearing before your eyes and salvation, illustration and instruc- like dead horses, were those, cwho had tion. Everyone who thinks concerning shut up the rational sighlt, as to theoGod from person, makes three Gods, logical things, or the spiritual things of saying, that one God is the Creator and the church with themselves and with Preserver, and another the Redeemer others, by the peculiar dogma,'that and Savior, and a third, the Illustrator the understanding is to be kept under and Instructer; but every one who obedience to their faith' not thinking thinks concerning God from essence, that the understanding, shut up by remakes one God, saying, God created ligion, is as blind as a mole, anid in it us, and the same has redeemed and has mere thick darkness, and such saves, and also illustrates and instructs thick darkness as rejects fiom itself us. Hence the reason why those who all spiritual light, stops the influx of it think concerning the trinity of God from the Lord and fiom heaven, and from person, andthus materially, cannot, puts before it an obstruction in the corfrom the ideas of their thought, which poreal sensual, far below the rational is material, do otherwise than make in the things of faith; that is, it puts three of one God; but still, contrary to it near the nose, and fixes it in its cartheir thought, they are obliged to say tilage, on account of which it cannot that there is a union of those three by afterwards even smell the odor of spiressence, because, as it were through a itual things; whence some have belatticed window, they also have thought come such, that, as soon as they perconcerning God from essence. Where- ceive the odor of spiritual things, they fore, my scholars, think from essence, fall into a swoon; by odor I mean perand from this concerning person; for ception. These are they who ma ke to think from person concerning es- God three; they say indeed friom essence, is to think materially also con- sence that God is one, but still, when cerning essence; but to think from es- they pray according to their faith, which sence concerning person, is to think is, that God the Father has mercy for spiritually also concerning person. the sake of the Son, and sends the The ancient Gentiles, because they Holy Ghost, they manifestly make three thought materially concerning God, Gods. They cannot do otherwise; for and thus also concerning the attributes they pray to one, that he would have of God, not only made three Gods, but mercy for the sake of another, and send many more, even to a hundred; for a third." And then their master taught of each attribute they made a God. them concerning the Lord, that Ile is You should know that the material the one God, in whom is a Divine does not enter into the spiritual, but Trinity. the spiritual into the material. The 624. FOURTH RELATION. In the case is similar with thinking concern- middle of the night, being awaked fiom ing the neighbor from his external sleep, I saw, at some height towards the form, and not from his quality; as also east, an angel holding in his right hand with thinking concerning heaven from a paper, which from the sun appetared place, and not from love and wisdom, in a bright whiteness, in the middle of froIn which heaven is. The case is which there was a writing from golden Concerning Reformatzon and Regeneratown. 417 letters; and I saw written, THE MAR- heaven, and all that are in the Winole RTAGE OF TIlE GOOD AND THE TRUE. world, are from creation nothing but a From the writing there issued a bright marriage of the good and the true; radiance, which went off into a broad since all and every thing, as wel those circle around the paper; that circle or which live and breathe, as those which'order appeared then as the light of do not live and breathe, were cre tted the morning appears in the time of from the marriage of the good and the spring. After this I saw ti,e angel, true, and into it; there is not any thilg with the paper in his hand, descnrding, created into truth alone, nor any thing and as he descended, the paper appear- into good alone; this or that alone is ed less and less lucid, and the writing, not any thing; but by marriage they which was THE MARRIAGE OF THE exist and become something, such as GooD AND THE TRUE, converted from is the marriage. In the Lord God a golden color into a silver, and then the Creator, there is Divine Good and into a copper, afterwards into an iron, Divine Truth in their substance itself; and finally into a ferruginous and rusty the esse of substance itself is the Dicolor; and at last the angel was seen vine Good, and the existere of substaiice to enter into a dark cloud, and through itself is the Divine Truth; and also the cloud upon the earth; and there they are in their union itself, for in that paper, although it was still held in Him they infinitely make one. Since the angel's hand, was not seen. This those two in God himself, the Creator, was in the world of spirits, into which are one, therefore also they are one in all men after death first come together. all and every thinlg created by Him; And then the angel spoke to me, say- by this also the Creator is conjoined, ing, " Ask those who come hither in an eternal covenant, like that of marwhether they see me, or any thing in riage, with all the things created by my hand." There came a multitude, Him. Further, the angel said, that the a company from the east, a company Sacred Scripture, which was dictated from the south, a company from the by the Lord, is, in general and in parwest, a company from the north; and I ticular, a marriage of' the good and the asked those who came from the east true' (see above, n. 248 to 2,53); and and south, who were such as in the because the church, which is forimed world were devoted to learning, whether by truths of doctrine, and religion, they saw any one with me, or any thing which is formed by goods of life accordin his hand. They all said that they ing to truths ofdoctrine, with Christians saw nothing at all. Then I asked are solely from the Sacred Scripture, it those who came from the west and the may be evident that the church also, north, who were such as had believed in general and in particular, is a in the words of the learned in the marriage of the good and the true." world. These said that they neither The same that was said above saw any tiling. But yet the last of concerning the marriage of the good these, who in the world had been in and the true, was said also concerning simple faith from charity, or in some the MARRIAGE OF CHARITY AND FAITH, truth from good, after the former had since good is of charity, and truth is ot gone away, said that they saw a man faith. After these things were said, with a paper, a man in a handsome the angel raised himself from the earth, dress, and a paper upon which letters and, passing through the cloud, ascended were written; and when they viewed into heaven; and then the paper, acit more closely, they said that they cording to the degrees of ascent, shone read, THE MARRIAGE OF TiE GOOD as before; and behold, then the circle, AND TiTE TRUE. And they spoke to which before appeared like the li:-ht the angel, requesting that he would of he morning, descended and dispelled tell what this meant. And he said, the cloud which brought darkness on'That all things that are in the whole the earth, and a bright sun-shine ensued 53 418 Concerning, Reformatzon and Regen ratiorl. 625 FIFTH RELATION. Once, when sti;cs, Rev. i. 5, 6, 7, 19), 11, 1i2, 13 I was meditating on the second coming xx;-. 13, also from Matt. xxiv. 30, 31.' oif the Lord, suddenly there appeared a I looked again into the eastern heaven, beam of light, powerfully striking upon and a light shone on the right side, my eyes; wherefore I looked up, and and it entered into the southern exlo, the whole heaven above me ap- panse, and I heard a sweet sound; anrd peared luminous, and from the east to I asked the angel, What of the Lord the west there was heard in a long are they glorifying there?" He said, series a GLORIFICATION; and an angel "By these words in the Revelation: stood by and said, " That glorification Isaw a nLw heaven and a new earth; and is a glorification of the Lord, on ac- Isaw the holy city, New Jerusalem, comcount of his coming, and it is made by ing down from God out of heaven, pro the angels of the eastern and western pared as a Bride for her HIusband. heaven." From the southern and And I heard a great voice out of heaven, northern heaven, nothing was heard but saying, Behold the tabernacle of God a soft murmur. And because the with ijen, and He will dwellwith them. angel heard all, he said to me, first, And the angel spoke with me and said, that those glorifications and celebrations Come, I will show thce THE BRIDE, THE of the Lord were made fiom the Word. LAMB'S WIFE. And he carried me And presently he said, "Now they are away in the spirit on to a great mollnglorifying and celebrating the Lord, tain, and showed me the holy city.Jeparticularly by these words, which are rusalem, Rev. xxi. 1, 2, 3, 9, 10. Also in the prophet Daniel: Thou sawest by these words: I Jesus am the brig]s, iron mixed with mniry clay, but they and morning Star; and the Spirit an,J shall not cohere. And in those days will the BRIDE say, CoM.IE. And lie saiU', the God of heaven set up a kingdom, I COME QUICKLY. Amen; even sO, which shall never be destroyed; it shall COMIE LORD JESUS, xxii. 16, 17, 20." break up and consume all those king- After these arnd many more, there'Was doms, but it shall standfJr ever, ii. 43, heard a general glorification fromn the 44." After this I heard, as it were, the east to the west of heaven, and also voice of singing; and farther in the from the south to the north: and I east I saw a coruscation of light asked the angel, "What now?" And brighter than the former; and I asked he said, "They are these words from the angel, "What are they glorifying the prophets: All flesh shall knRow that there?" He said, "By these words in I JEHOVAH AM THY SAvioR AND THY Daniel: I was seeing in the visions of REDEEMER, Isaiah xlix. 26. Thus the n:igcht, and behold the Son of iJan said.Jehovahl, the King of Israel, AND uwas comi7ng with the clouds of heaven; 1His REDEEMER, JEHOVAH OF 110STS, 1 and to Him was given dominion, and a AI1 THE FIRST AND THE LAST, AND kingdoml, and all people and nations BESIDE ME THERE IS NO GOD, xiiv. 6. shall worship Him. His dominion is It shall be said in that day, Lo, THIS the dominion of an age which shall not IS OUR GOD, whom we have expected to pass away, and his kingdom that which deliver us; Tills IS JEHOVAH, WlOMI WE shall not be destroyed, vii. 13, 14. HAVE EXPECTED, XXV. 9. The voice Moreover, they are celebrating the of one crying in the desert, Prepare ye Lord from these words in the Revela- a way for Jehovah. BEHoLD THE tion: To Jesus Christ be glory and LORD JEHOVIII COMETH IN TlE strength. Behold, He cometh with MIGHTY ONE. He will feed his flock clouds. He is the Alpha and the Ome- like a SHEPHERD, X1. 3, 5, 10, 11. A ga, the Beg'inning and the End, the Child is born to us, a Son is given to ilrst and the Last; who is, who was, us, whose name is TVonderful, Counanct who is to come, the Almighty. I sellor, God, Hero, TIIE FATHER OP Johin heard this from THE SON OF MAN, ETERNITY, TIlE PRINCE OF PEACE, ix out of the midst of the seven candle- 6. Behold the days will come, and i Concel nzng Reformation and Regeneratzon. 4 t9 thall raise unto David a righteous IN THAT DAY THERE SHALL BE ONE Ji. Branch, who shall reign a King; and HOVAH, ANtD HIS NAME ONE, Zech. xiv. this is his name, JEHOVAH OUR RIGIIT- 9." Having heard and understood these EJOUSNESS, Jer. xxiii. 5, 6; xxxiii. 15, things, my heart exulted, and I went 16. Jehovah of Hosts is his name, home with joy, and there I returned AND THY REDEEMER, THE HOLY ONE froml the state of tile spirit into the state OF ISRAEL, THE GOD OF THE WHOLE of the body, in which I wrote down FARTH, SHALL HE BE CALLED, Isaiah, these things which weie seen and liv. 5. IN THAT DAY JEHoVAH SHALL BE heard. OR A KING OVER THE WHOLE EARTH; 4'20 Concerninzg lnpltacwor CHAPTER XI. CONCERNING IMPUTATION. 626. I THAT THE FAITH OF THE would become like desolate cities, or PRESENT CHURCH, WHICH ALONE IS SAID like the rubbish of a temple; and faith TO JUSTIFY, AND IMPUTATION, MAKE itself, which stands in front, would not ONE. be any thing, and thus the whole That the faith of the present church, church would be a desert and a desowhich alone is said to justify, is impu- lation. Hence it is manifest on what tation, or that faith and imputation, in pillar the house of God at this day is the present church, make one, is be- founded; and if this were pulled away, cause one is of the other, or one enters the house would fall, like that in which into the other, mutually and recipro- the lords of the Philistines, together cally, and causes it to be; for if faith with three thousand of thle people, were is spoken of, and imputation is not sporting, who then died and were slain, added, faith is merely a sound; and if when Samson pulled away the two imputation is spoken of, and faith is not pillars of the house; Judges xvi. 20. added, it is also merely a sound; but This is said, because it was shown in if those two are spoken of conjointly, what precedes, and is to be shown in something articulate is produced, but as the appendix, that that faith is not yet without a meaning. Wherefore, that Christian, because it differs from the the understanding may perceive some- Word, and that the imputation of' that thing, athird must necessarily be added, faith is vain, because the merit of Christ which is, the merit of Christ; thence is not imputable. a sentence is made, which a man can 628. II. THAT THE IMPUTATION speak with some reason; for the faith WHICH IS OF TIlE PRESENT FAITH, IS (if the present church is, that God the TWO-FOL.D, ONE PART OF THE MERIIT OF 4'ather imputes the righteousness of CHRIST, AND THE OTHER OF SALVATION,is Son, and sends the Holy Ghost to THENCE. It is taught in the whole operate the effects of it. Christian church, that justification, and 627. These three, therefore —faith, thence salvation, are effected by God implutation, and the merit of Christ-in the Father by means of the imputation the present church, are one, and may of the merit of Christ his Son; and that be called a triune; for if one of those imputation is made from grace, IWHEN three were taken away, the present AND WHERE HE WILLS, thus arbitrarily; theology would become not any thing, and that those to whom the merit of for it depends on those three perceived Christ is imputed, are adopted into tae as one, just as a long chain depends on number of the sons of God: and because a fixed hook; so that if either faith, or the leaders of the church have not Imputation, or the merit of Christ, were moved on a step beyond that imputataken away, all that is said concerning tion, or elevated their minds above it, justification, concerning the remission from having decreed that the election of sins, concerning vivification, renova- of God is merely arbitrary, they have tion, regeneration, sanctification, and fallen into enormous and fanatical concerning the gospel, concerning free errors, and al length into the detestable agency, concerning charity and good one concerning predestination, and works, yet, concerning eternal life, also into this abominable one, that God 1'oncernin4, nmputatzon.2 2 does not attend to the deeds of a man's all power from any free agency iIn Jife, but only to the faith inscribed on spiritual, things, and does not leave him the interiors of his mind; wherefore, even so much that lie can shake otT fire unless the error concerning imputation from his clothes, keep his bossy frtcm sht.uld be abolished, atheism would harm, or extinguish his house, when j11 in ade the whole of Christendom, and fire, by water, ane rescue his family; then the king of the abyss would reign when yet the Word, fion.. beginning to over them, whose name in Hebrew is end, teaches that every one should shun lbarldon, but in Greek he hath the evils. because they are of the devil and wname AlApollyon, Rev. ix. 11. By frrn the devil, and do goods, because Abaddlon and Apollyon is signified a th y are of God and from God, and testroyer of the church by falses; and that lie is to do them from himself, the by the abyss is signified where those Lord operating. But the imputation falses are; see the APOCALYPSE RE- at this day proscribes the power for so VEALED, n. 421, 440, 442. Whence doing, as destructive to faith and thence it is manifest, that that false principle, to salvation, for this reason, lest someand the falses thence following in an thing of man should enter the imputaextended series, are the things over tion, and thus the merit of Christ; from which that destroyer reigns; for, as which being established, this satanical wvas said above, the whole theological tenet has flowed forth, that man is ab. system at this day depends on that im- solutely destitute of power in spiritu; I putation, as a long chain on a fixed things, which is like saying, "Walk hook, and as man with all his members on," although you have no feet, nct on the head: and because that impu- even one; " Wash yourself," and yost tation every where reigns, it is as Isaiah both your hands are cut off; or, " Do says; The Lord will cut oJffrom Israel good, but sleep; " or, " Feed yourself," head and tail; he that is honored is the but without a tongue. It is also like head, and the teacher of falsehood the having a will given which is not a will. tail, ix. 14, 15. Cannot one say, "I cannot, any more 629. It is said, that the imputation than the statue of Lot's wife; nor any taught by the present faith, is twofold, more than Dagon, the god of the Phibut not so twofold as God and mercy listines, when the ark of God was iiitowards all, but as God and mercy troduced into his temple; I am afraid towards some; or not as a parent and that I should fare as he did when his his love towards all his offspring, but head was broken off, and the palms of as a parent and his love towards one or his hands thrown upon the threshold, another of his offspring; or not as the 1 Sam. v. 4; nor more than Beelzebub, divine law and its command to all, but the god of Ekron, who, from the sigas the divine law and its command to a nification of his name, can only drive few. Wherefore one doubleness is away flies." That such impotence in extended and undivided, and the other spiritual things is believed at this day, is restricted and divided, and this is may be seen from what was collected doubleness, but that is unity; for it is above concerning FREE AGENCY, n. taught that the imputation of the merit 464. of Christ is from an arbitrary election 631. As to what concerns the firstl and that to these there is imputation part of that twofold imputation con of salvation, thus that some are adopted cerning the salvation of man, which is, and the rest rejected; which would be the imputation of the merit of Christ as if God should elevate some into arbitrarily, and thence the imputation Abi aham's bosom, and deliver some to of salvation, the doctors differ: some the devil as food, when yet, the truth teach that that imputation is absolute is, the Lord rejects and delivers up no from free power, and is made to those one, but man himself. whose external or internal form is well 630. It is added, that the imputa- pleasing; or that the imputation is tio, at this day takes away from man made from foreknowledge to those in 422 Concerning Imputatwn. whom grace is infused and that faith were called together, that they mijg.-t can be applied; but still those two from the Sacred Scriptures refute and opinions aim at one mark, and are like condemn the heresy of Arius, a pres-!he two eyes, which have for their byter of Alexandria, who denied the object one stone, or like the two ears, divinity of Jesus Christ. This was which have for their object one song. done in the year of Christ 325. Thlat At first sight it appears as if they went those called together concluded that away from each other, but still in the there were from eternity three divine end they unite and play L. gether: for persons, the Father, the Son, and the since on both sides entile impotency in Holy Ghost, may be very evident from spiritual things is tau(i',, and every the two creeds, called the Nicene and Thing of man is excludci from faith, it Athanasian. In the Nicene it is read, follows that the grace:eceptive of faith, I believe in one God, the Fatter Al. infused arbitrarily or of foreknowledge, mighty, Maker of heaven and earth; is a similar election: for if that grace, and in one Lord, Jesus Christ, thc Son which is called preventing grace, were of God, the Only-begotten of the Fcauniversal, man's application, from some ther, born before all ages, God of God, power of his own, must be added, of the same substance with the Fat/hcr, which yet is rejected as a leprosy. who came down from hieaven, and became Thence it is, that no one knows incarnate by the Holy Ghost front the whether that faith has been given to virgin Mary; and in the Holy Ghost, nim of grace, any more than a stock or the Lord and Giver of life, who pro. a stone, such as he was when it was ceedsfrom the Father and the Son, wh7o, infused; for there is no sign testifying together with the Father and the Son, it, when charity, piety, the desire of a is worshipped and gloriJfed. In the new life, and the free faculty of doing Athanasian Creed are these words: good as well as evil, are denied to The Catholic faith is this, That we man: the signs which are mentioned worship one God in trinity, and the as testifying that faith in man, are all trinity in unity, neither confotunding ludicrous, and not different from the the persons, nor dividing the substance auguries of the ancients from the flying But whereas we are compelled by the of birds, or the prognostications of as- Christian verit?y to confess each person tiologers from the stars, or of players sing ly to be God and Lord, so we are'rom dice. Things of this kind, and forbiddenn by thle Catholic religion to hose still more ludicrous, follow fiomr say three Gods or three Lords: that is, the imputed righteousness of the Lord, it is lawful to confess three Gods and which, together with the faith which is three Lords, but not to say it; and called that righteousness, is infused this is not lawful because religion forinto a man who is elected. bids, butthatisbecause tletruth dictates 632. III. THAT THE FATTHI WHICH it. This Athanasian Creed was writIs IMPUTATIVE OF TilE MERIT AND ten, soon after the council of Nice was RIGHTEOUSNESS OF CHRIST THE RE- held, by one or more of those who had DEEMER, FIRST AROSE FROM THE DE- been present at the council, and also CREES OF THE NICENE SYNOD CON- it was received as ecumenical or CathCERNING THREE DIVINE PERSONS FROM olic. Thence it is manifest, that it ETERNITY, WHICH FAITH, FROM THAT was then decreed, that three divine TIIE TO THE PRESENT, HAS BEEN persons from eternity are to be acknowlRECEIVED BY THE WHOLE CHRISTIAN edged; and, although each person singly WVORLD. by himself be God, that still they are As it respects the Nicene synod it- not to be called three Gods and Lords, self, the emperor Constantine the Great, but one. by the advice of Alexander, bishop of 633. That the faith of three divine Alexandria, held it in his palace at persons has been received from that Nice, a city of Bithynia; where all the time, and confirmed and preached by bishops in Asia, Africa and Europe all bishops, prelates, rulers of the church. Concerning Inputation. 423 and presbyters, even to the present When a faith in three Gods was introtime, is known in the Christian world: duced into the Christian churches, and because there has emanated thence which was done at the Nicene syynod, a mental persuasion of three Gods, no all the good of charity and all the truth other faith could be devised, than that of faith were exiled; for those two cai. which might be applied to those three never consist with the mental worship in their order; which is, that God the of three Gods, and at the same time Father is to be approached and implored with the oral worship of one God; for to impute the righteousness of his Son, the mind denies what the mouth speaks, or to show mercy on account of the and the mouth denies what the mind Son's passion of the cross, and to send thinks; thence it comes to pass, that the Holy Ghost to work the mediate there is neither a faith of three Gods, and ultimate effects of salvation. This nor a faith of one. Hence it is manifest, faith is a fetus born of those two creeds: that the Christian temple has, since that but when the swaddling clothes are time, not only been shattered, but also taken off, there comes to view not one, has fallen in ruins; and that, since that but three; at first joined together, as it time, the pit of the abyss has been were in an embrace, but presently sep- open, from which smoke as of a great arated; for they decree, that essence furnace has ascended, and the sun has joins them together, but the properties, been darkened, and the air, and from which are creation, redemption and which locusts came forth into the earth, operation, or imputation, imputed right- Rev. ix. 2, 3. See the explanation of eousness, and effectual application, those things in the APOCALYPSE REseparate them; which is the cause, VEALED. Yea, from that time the desthat although they have made up one olation foretold by Daniel began and God out of three, yet still out of three has increased, Matt. xxiv. 15; and to persons they have not made one, lest that faith, and the imputation of it, the the idea of three Gods should be oblit- eagles have been gathered together, erated: for while each person singly is verse 2S of the same chapter; by (abelieved to be God, as it is said in the gles there are meant leaders of the creed, if then consequently the three church, who are, as it were, lynx-eyed. persons should be made one, the whole If it is said, that the council, in which house, founded, as it were, upon three so many bishops and laurelled men sat, pillars, would fall down in a heap. decreed that, by their unanimous suf-'I'he reason why that synod introduced frages, what confidence is to be put in iree divine persons from eternity, was councils, when Roman Catholic coun. because they did not rightly search the cils have also, by their unanimous sufWord, and thence they did not find frages, decreed the vicarship of the pope, any other asylum against the Arians; the invocation of saints, the veneration but the reason why they brought to- of images and bones, the division of gether into one God those three per- the holy ewcharist, purgatory, ii.dulsons, each of whom is a God by himself, gences, &c.? What confidence is to be was because they were afraid of being put in councils, when that of Dort also, censured and reproached by every ra- by their unanimous suffrages, decreed tional religious man in the three parts a detestable predestination, and extolled of the world for a faith of three Gods. it as the palladium of religion. But, The reason that they taught a faith my reader, do not trust to councils, but applied to the three in order, was be- to the Holy Word, and go to the Lord, cause no other could flow from that and you will be enlightened; for He is principle: to this it may be added, that the Word, that is, the Divine Truith if one of those three were omitted, a itself there. third would not be sent, and thus all 635. Finally, this arcanum shall be the operation of divine grace would disclosed. In seven chapters in the come to nothing. Revelation the consummation of the 634. But the truth shall be declared: present church is jescribed, in like 424 Concerning Imputatzon. lnanlner as the devastation of Egypt is wherefore Egypt, before its churhll was described, and both by similar plagues, devastated, is compared to the garden each of which spiritually signifies some of Eden, and the garden of Jehovah, false, which promoted its devastation Gen. xiii. 10; Ezek. xxxi. 8; and also even to destruction; wherefore also it iscalled the corner-stone of the tribes, this church, which has at this day been the son of the wise, and of the kings of destroyed, is called Egypt, spiritually antiquity, Isaiah xix. 11, 13. More uncerstood, Rev. xi. 8. The plagues may be seen concerning Egypt in its in Egypt were these: That the waters primeval state, and in its devastated were turned into blood, whence every state, in the APOCALYPSE REVEALED, n. 9sli died, and the river stank, Exod. 503. vii. In like manner it is said in Rev. 636. IV. THAT THE FAITH IMPUTAviii. 8; xvi. 3. By blood is signified TIVE OF THE MERIT OF CHRIST WAS divine truth falsified; see the APOCA- NOT KNOWN IN THE APOSTOLIC CHURCH, LYPSE REVEALEDD n. 379, 404, 681, WHICH PRECEDED, AND IS NO WIHERE 687, 688; and by the fishes which then MEANT IN THE WORD. died, the truths in the natural man also The church which preceded the dead, n. 290, 405. In the land of Nicene synod, was called the Apostolic Egypt frogs were produced, Exod. viii. church; that this was large, and propaSomething concerning frogs also is said gated into the three parts of the world, in Rev. xvi. 13. By frogs are signi- Asia, Afiica and Europe, is evident not fled reasonings from the desire of falsi- only froni Constantine the Great, and h is fying truths. See APoc. REV. n. 702. monarchy over not only many kingdonls In Egypt noxious ulcers camne upon of Europe, afterwards divided, but also man and beast, Exod. ix. In like over the nearer ones out of Europe, in manner, in Rev. xvi. 2. By ulcers are that he was a Christian, and a zealot signified interior evils and falses de- for religion; wherefore, as was said structive of the good and truth in the above, he called together the bishops church. See APOC. REV. n. 678. In from Asia, Africa and Europe to his Egypt there was hail mingled with fire, palace at Nice, a city of Bithynia, that Exod. ix. In like manner in Rev. viii. he might cast the scandals of Arius 7; xvi. 21. fIail signifies the infernal out of his empire. This was done false. See APoc. REV. n. 399, 714. from the divine providence of the Lord, Upon Egypt was sent the locust, Exod. since, if the divinity of the Lord is x. In like manner in Rev. ix. 1 to 11. denied, the Christian church dies, and Locusts signify falses in the outermost becomes like a sepulchre adorned with things. See APoc. REV. n. 424, 430. this epitaph, " Here lies." The church Upon Egypt a grievous darkness was which was before this time was called brought, Exod. x. In like manner in Apostolic, and the eminent writers of Rev. viii. 12. Darkness signifies falses that church were called fathers, and arising either firom ignorance, or from true Christians at their side, brethren. falses of religion, or from evils of life. That this church did not acknowledge See APoc. REV. n. 110, 413, 695. three divine persons, and thence neitiler That at length the Egyptians perished a Son of God from eternity, but only in the Red sea, Exod. xiv.; but in the the Son of God born in time, is evident Revelation, the dragon and the false fiomr the creed which from their church prophet, in the lake of fire and brim- was called Apostolic, where these words stone, xix. 20; xx. 10. Both the Red are read: I believe in God thle Eathesea and that lake signify hell. The Alnighty, Creator of heaven and reason why similar things are said con- earth; and in Jesus Christ, his only cerning Egypt, and concerning the Son our Lord, who was conceived by church, whose consummation and end the Holy Ghost, born of the virgin are described in the Revelation, is be- MVary. I believe in the HIoly Ghost: cause by Egypt is meant a church, the holy Catholic church; the co1mmuwhich in its beginning was excellent; nion oJ saints. Whlence it is manlifest Concerning Imputation. 425 that they did not acknowledge any the fig-tree; bytheirnakedness is meant other Son of God than that conceived the innocence in which they were be. by the Holy Spirit, and born of the virgin fore; and by leaves of the fig-tree, the Mary, and not at all any Son of God truths of the natural man, which were born from eternity. This creed, like successively falsified. That primitive the two others, has been acknowledged church may be compared also to the as the genuine Catholic, by the whole dawning of the day and the morning, Christian church to the present day. froin which the day proceeded to the 637. That in that primeval time, all tenth hour; but then a thick cloud inin that Christian world acknowledged tervened, underwhich theday proceeded that the Lord Jesus Christ was God, to the evening, and after this into the to whom is given all power in heaven night, in which the moon arose, for and in earth, and power over all flesh, some, from the light of which some saw according to his own words, Matt. xxviii. something from the Word; and the rest IS; John xvii. 2; and that they be- went on into the thnick darkness of lieved in Himn according to his com- night, so far, that they saw nothing of mand from God the Father, John iii. divinity in the Lord's humanity; al 15, 16, 36; vi. 40; xi. 25, 26. The though Paul says, that in Jesus Christ same is also very manifest firom the con- all the fJblness of the Godhead dwelleth vocation of all the bishops by the em- bodily, Coloss. ii. 9; and John, that peror Constantine the Great, for the T1'he Son of God sent into the world is purpose of convicting and condemning, the true God and eternal life, 1 Johnr from the Sacred Scriptures, Arius and v. 20. The primitive or Apostolic his followers, who denied the divinity of church never could have conceived thilt the Lord the Savior, born of the virgin a church could succeed, which wouid Mary. This, indeed, was done; but worship several Gods with the heart, they, in order to avoid a wolf, fell upon and one with the mouth, which would a lion; or, as it is said in the proverb, separate charity from faith, the remisWishing, to avoid Charybdis, he fell sion of sins from repentance and the upon Scylla; by feigning a Son of desire of a new life, and which would God from eternity, who descended and introduce a total impotence in spiritual assumed the Human, believing that things; and least of all that any Arius thus they should vindicate and restore should lift up his head, and when he divinity to the Lord; not knowing that had died should rise again and rule seGod himself, the Creator of the uni- cretly even to the end. verse, descended, that He might become 639. That no faith imputative of the Redeemer, and( thus Creator anew, ac- merit of Christ was meant' in the cording to these manifest declarations Word, is clearly manifest from this, In the Old Testament: Isaiah xxv. 9; that that faith was not known in the xl. 3, 5, 10, 11; xliii. 24; xliv. 6, 24; church before the Nicene synod introxlvii. 4; xlviii. 17; xlix. 7,26; Ix. 16; duced three divine persons from eternity; lxiii. 16; Jer. 1. 34; Hos. xiii. 4; and when this faith was introduced, Psatlm xix. 15: to these add John and had pervaded the whole Christian ix. 15. world, all other faith was rejected into 63S. That Apostolic church, be- darkness; wherefore, whoever then cause it worshipped the Lord God reads the Word, and sees faith, imputa. Jesus Christ, and at the same time God tion and the merit of Christ; falls of the Father in Him, may be likened to himself into that which he had believed the garden of God; and Arius, who then the only thing; like one who sees the arose, to the serpent sent from hell; and writing of one page, and stops there. the Nicene council, to Adam's wife, who and does not turn it over and see any presented the fruit to her husband and thing else; or like one who persuades persuaded; after the eating of which, himself that this is true, although it is they appeared to themselves naked, and false, and confirms it alone; then lie covered their nakedness with leaves of sees the false as true, and the true as 54 126 Concerning Imputation. false; he would afterwards press his also was a certain creation of the teeth together, and hiss w-ith his mouth angelic heaven anewv, and also of the at every one who opposes it, and would church. That the church at this day say, "You are not intelligent." His attributes that merit of the Lord the mind is wholly in it, covered over with Redeemer to those who by grace ob. a hard shell, which rejects as heterodox tained faith, is manifest from their every thing that is not consonant to his dogmas, among which this is the prinorthodoxy so called; for his memory is cipal; for it is said by the dignitaQ..3 like a tablet on which only this ruling of this church, and by their dependan%, theological tenet is written; if any as well in the Roman Catholic church, thing else enters, it has no place where as in the churches of the Reformed, it could be inserted; wherefore it casts that by the imputation of the merit of it out, as the mouth does froth. For Christ, those who have obtained faith example, say to a confirmed naturalist, are not only reputed just and holy, but who either believes that nature created that they are so; and that their sins herself, or that God existed after na- are not sins in the sight of God, because ture, or that nature and God are one, they are remitted, and they themselves that it is altogether contrary; would he are justified, that is, reconciled, renewnot look upon you either as deluded by ed, regenerated, sanctified and enrolled the fables of presbyters, or as simple, in heaven. That the, universal Chris. or as dull, or as a dunce? The case tian church at this day teaches those is similar with all things that persua- same things, is manifestly evident from sion and confirmation fix, which at the council of Trent, the Augustan last appear like painted tapestry fastened and Augsburg confessions, and from with many nails to a wall glued together the commentaries attached to them, of decayed little stones. and also received. From the thlings 640. V. THAT THE IMPUTATION OF above said and transferred into that TIHE MIERIT AND RIGHTEOUSNESS OF faith, what else flows, than that the CHRIST IS IMPOSSIBLE. possession of that faith is that merit That it may be known that the im- and that righteousness of the Lord? putation of the merit and righteousness consequently that the possessor of it is of Jesus Christ is impossible, it is Christ in another person? Forit is said necessary to know what his merit and that Christ himself is righteousness, righteousness are. The merit of our and that that faith is righteousnless, and Lord the Savior is redemption, and that imputation, by which also is meant what this was, may be seen above in ascription and application, causes dhem its chapter, n. 114 to 133; which is not only to be reputed just and holy, there described to have been a subju- but to be so. Add only TRANSCRIPTION gation of the hells, the establishment to imputation, application and ascripof order in the heavens, and afterwards tion, and you will bte a vicarious pope. the institution of a church; and thus 641. Since, therefore, the merit and that redemption was a work purely righteousness of the Lord are purely divine. It was also shown there, that divine, and since things purely divine by redemption the Lord took to himself are such that, if they were applied and the power of regenerating and saving ascribed, man would die in an instant, the men who believe in Him and do and, like a fire-brand thrown into the his commandments, and that without naked sun, would be so consumed that that redemption no flesh could have scarcely any spark would remain of been saved. Since, now, redemption him; therefore the Iord with his Di. was a work purely divine, and of the vine approaches to angels and to men Lord alone, and that is his merit, it by light tempered and moderated acfollows that this cannot be applied, cording to the faculty and quality of ascribed and imputed to any man, each, thus by what is adequate and ace any more than the creation and pres- commodated; in like manner He ap. ervation of the universe. Redemption proaches by heat. In the spiritual Uoncerning Inmutation. 421 world there is a sun, in the midst of that sitteth up0on the throne, and from which is the Lord; from that sun He the anger of the Lamb, vi. 15; it is floris in by light and heat into the said, the anger of the Lanmb, because whole spiritual world, and into all who the terror and torment appear so to them, are there; all the ligTht and all the heat when the Lord approaches. This a-gain there are thlence. The Lord from that may be evidently concluded from this, sun fiows in with the same light and that if any wicked person is introduced the same heat also into the souls and into heaven, where charity and faith in mirds of men; that heat in its essence the Lord reign, his eyes are seized with is his divine love, and that light in its darkness, his mind with dizziness and essence is his divine wisdom; this light insanity, his body with pain and torand that heat the Lord adapts to the ment, and he be,,ornes as it were lifeless. faculty and quality of the recipient an- What then, if the Lord himself with gel and man, which is done by means his divine merit, which is redemption, of spiritual auras or atmospheres which and with his divine righteousness, should convey and transfer them: the Divine enter man? The apostle John himselt itself, immediately encompassing the could not sustain the presence of the Lord, makes that sun. This sun is dis- Lord; for it is read, that wh1n he saw tant fromn the angels, as the sun of the the Son of lMan in the midst of the natural world is from men, in order seven candlesticks, he fell at his feet that it may not touch them with its as dead, Rev. i. 17. naked rays, and thus immediately; for 642. It is said in the decrees of the thus they would be consumed like a fire- councils, and in the articles of the conbrand thrown into the naked sun, as was fessions to which the Reformed swear, said. Hence it may be evident, that that God, by the merit of Christ beinig the merit and righteousness of the Lord, infused, justifies the wicked; wlhen vet because they are purely divine, cannot the good of any angel cannot even be possibly be introduced by imputation communicated, still less conjoined, tc into any angel or man; yea, if any drop a wicked man, without being rejected of it, without being thus moderated, as and rebounding, like an elastic ball was said, should touch them, they would thrown against the wall, or absorbed, instantly be tortured like those laboring like a diamond sent into a bog; yea, srith death, struggling with their feet, if any thing truly good were thrust in, staring with their eyes, and they would it would be as if a pearl were tied to a easpire. This was made known in the swine's snout. For who loes not know, Israelitish church by this, that no one that clemency cannot be injected into could see God and live. The sun of unmercifulness, innocence into revenge, the spiritual wvorld, such as it is since love into hatred, concor(l into discord; Jehovah God assumed the Human, and which would be like mixing towether added to it redemption and new right- heaven and hell. A man not born eousness, is also described by these again is, as to his spirit, like a panther, words in Isaiah: The light of the sun or like an owl, and may be likened to a shall be seven-fold, as the light of seven brier and a nettle; but a man born days, in the day when Jehovah shall again is like a sheep, or like a dove, bind up the breach of his people, xxx. and may be likened to an olive-tree or 26; in which chapter, from the begin- avine. Think, I pray, if you pleast, ning to the end, the coming of the Lord how can a man-panther hea converted is treated of. It is also described, into a man-sheep, or an owl into a what the case would be if the Lord dove, or a brier into an olive-tree, or a should descend and approach to any nettle into a vine, by any imputation wicked man, by these words in the Rev- ascription, or application of divine elation: They hid themselves in the righteousness, which would rather concaves and in the rocks of the mountains, demn thtn justify him. In order that and said to the mountains an.d to the the conversion may be effected, munst rocks, Hde us frt m the face of Him not the savageness of the panther and 428 C(oncerning lmpumatio-. the owl, and the noxiousniess of the then Ile will sit upon the fkl on0e of ha brier and the nettle be taker. away, and glory. And lHe will say tc the she'ep oin that which is truly human and harmless his right hand, Come, ye blessed, ana De implanted in their place? HIow this is possess, as an inheritance, l'he kingdom done, the LIord also teaches in John xv. prepared for you from thl. foundation I to 7. of the world. For I was hungry, ana 643. VI. THAT THERE IS IMPUTA- ye gave Ale to eat; It was thirsty, ana TION, BUT OF GOOD AND OF EVIL, AND ye gave Ale to drink; Iwas a strang'or, AT TIlE SAME TIME OF FAITH. and ye took HMe in; I was naked, cand That it is the imputation of good and ye clothed.ie,; Iwas sick, andye visitevil which is meant in the Word, when ed Ale; I was in prison, and ye came it is named, is evident fiom innumera- to Mlie. But to the goats on his left bie passages there, which indeed have hand, because they did not do goods, been, iIn part, adduced before; but that He said, Depart from Ale, ye curscd, every one may be certain, that there is into everlasting fre prepared for the no other imputation, some things here devil and his angels, Matt. xxv. 33, also shall be adduced from the Word; and following verses. Hence every which are, Thie Son of 3an is about one, with open eyes, may see that there to come, and then Hle will render to is an imputation of good and of' evil. every one according to his deeds, Matt. That there is also an imputation of xvi. 27. Those who have done goods faith, is because charity, which is D' shall conic forth to the resurrection of good, and faith, which is of truth, a, e life, but those who have done evils to the together in good works; and that uii resurrection of jullgment, John v. 29. less they are together, the works are. A book was opened, which is the book not good, may be seen above, n. 3'73 of life, and they were all judged ac- to 377; wherefore James says, l'a.s cordingf to their works, Rev. xx. 12, not Abraham our father jflstificd.b u 13. Behold, I come quickly, and nmy works when he offered his son Iupon t/)e reward is with MJe, that I may give to altar? Seest thou not that faith ctnooper every one according to his work, xxii. atedl with works, and by the works thle 12. 1 will visit according to his ways. faith was known to be perfect? A na I will reward him according to his the Scripture wasfiuflllcd, which sraitl works, IHosea iv. 9; Zech. i. 6; Abraham. believed God, and it wals iv,,Jer. xxv. 14; xxxii.. 19. God, in the puted to him for righteousness, Ja;i.es day of his anger and just judgment, ii. 21, 22, 23. twill render to every one according to (644. The cause that the leaders oi his wuorks, Rom. ii. 5, 6. TJVe all the Christian churches, and thence must appear before the judgment seat of their subalterns, by imputation in ihe Christ, that every one may receive the Word, have understood an imputation things which he hath done in the body, of the faith on which the righlteousaccordin~g to what he hath done, whether ness and merit of Christ are inscribed, good or evil, 2 Cor. v. 10. There and thus ascribed to man, is because, was no other law of imputation at the for fourteen centuries, that is, since the I)eginning of the church, nor is there time of the N;:ene synod, they have to be any other at the end of it. That not been w;l'ing to know of any other there was no other at the beginning of faith; wherefore that alone was fixed the church, i3 manifest from Adam and in their memory, and thence in their his wife; that because they did evil, mind, as if it were organized; which in eating from the tree of the knowl- from that time borrowed alight such as edge of good and evil, they were con- there is from fire in the time of night. demned, Gen. ii. and iii.; and that from which light that faith was seen there is to be no other at the end of as the very theological truth, on which the church, is manifest from these words all the rest depend in a connected se. of the Lord: WVhen the Son of Mactn ries, which would fall to pieces, if that shall come in the glory of his Father, head, or that pillar, were moved away Concerning lmputatzon. 42~ h'lcrefore; if they had thought of any neither have seen nor can see a sign other faith than that imputative faith, of any of them. when they read the Word, that light, 646. That good which is charity, together with every thing of their theol- and evil which is iniquity, are imputed ogy, would have been extinguished, after death, has been made evident te and darkness would have arisen, by me by all my experience concerning which the whole Christian church would the condition of those who pass fron have vanished; wherefore that was left this world into the other. Every one as a stump of roots in the earth, when after he has been there some days, is the tree was cut down and destroyed, examined as to what he is, thus as t~ until seven times should pass over it, what he was in the former world as to Dan. iv. 20. Who among the con- religion; which being done, the examifirmed leaders of the church at this ners report this to heaven, and then he lay, when that faith is attacked, does is transferred to those who are lilie him, tot stop his ears as with cotton, on thus to his own; thus imputation is.earing any thing against it? But, my effected. That there is an imputation reader, open your ears and read the of good to all who are in heaven, and Word, and you will clearly perceive an imputation of evil to all who are in another faith and another imputation, hell, was manifest to me from the arthan what you had before persuaded rangenment of both by the Lord. All yourself to believe. heaven is arranged into societies accord645. It is wonderful, that although ing to all the varieties of the love,if the Word, from the beginning to the good, and all hell according to all the end, is fall of testimonies and confir- varieties of the love of evil. In iike mations, that to every one his good or manner the church on earth is arrangre'l evil is imputed, still the dogmatical by the Lord, for this correspolds to teachers of the Christian religion have heaven; its religion is good. Morestopped up their ears as with wax, and over, ask any nern you pleases, who ae anointed their eyes as with eye-salve, endued with religion, and at the s.nle so that they have not heard or seen, time with reason, wvhether they be of this nor do they hear or see, any other im- or of the two other parts of the world, putation, than that of their faith above who they believe will go to heaven,and( mentioned: and yet that faith may be who to hell, and they will answer unan rightly compared with the disease of imously, that those who do good will tiie eye which is called GUTTA SERENA, go to heaven, and those who do evil to yea, it ought to be named so, which is hell. Besides, who does not know, an absolute blindness of the eye arising that every true man loves a man, a frorn an obstruction of the optic nerve, company of men, a state, and a kingD and yet the eye appears as if it saw dom, from their good; yea, not only perfectly. In like manner, those who men, but also beasts, and even inanare in that faith go as with open eyes, irnate things, as houses, possessions, and appear to others as if they saw all fields, gardens, trees, woods, and lands, things, when yet they see nothing; yea,metals and stones, from their goodsince man knovs nothing about that' ness and use; good and use are ons. raith when it enters, for he is then like Why should not the Lord love man ft stock; neither does he know after- and the church from good? wards whether it is in him, nor does 647. VII. THAT THE FAITH AND he know whether there is any thing in IMPUTATION OF TI[E NEW CuIIrRCH it; and afterwards they also, as with CANNOT BE TOGETHER WITH TIlE F AITH clear eyes, see that faith begetting and AND IMPUTATION OF THE FORMER bringing forth the noble offspring of CHURCH; AND THAT IF TIEY ARE justification, ltamely, the remission of TOGETHER, SUCH A COLLISION A N) CONsins, vivification, renovation, regenera- FLICT ENSUE, rlHAT EVERY TILING OF tin and sanctification, when yet they THE CHURCH WITH MAN PEPISIIES. 430t) Concerntng Imputation. Tlhe reason why the faith and impu- ed, repentance, remission of sins, renl tation of the New Church cannot be ovation, regeneration, sanctification together with the faith and imputation and salvation follow it of themselves, of the former or still subsisting church,. without any thing of mnian being mixed is because they do not agree in one or conjoined with theln; but the faith third, nor even in one tenth; for the of the New Church teaches repentance, faith of the former church teaches that reformation, regeneration, and thus there existed from eternity three divine remission of sins, with man's coiSperapersons, each of whom, singly or by tion. The faith of the former church hilmself, was God, also as niany Crea- teaches the imputation of Christ's tors; but the faith of the New Church merit, which the faith given embraces; is, that there was from eternity only but the faith of the New Church one Divine Person, thus one God, and teaches an imputation of good and of that beside Him there is no other God. evil, and at the same time of faith; and Wherefore the faith of the former that this imputation is according to the church taught a Divine Trinity divided Sacred Scripture, but that contrary to into three persons, but the faith of the it. The former church teaches the New Church teaches a Divine Trinity giving of faith in which is the merit of united in one person. The faith of Christ, when man is like a stock and the former church was in a God who a stone, and also it teaches a total imis invisible, inaccessible, and incapable potence in spiritual things; but the of conjunction; the idea of whomn was New Church teaches altogether another like that of spirit, which is like that of faith, which is not in the merit of ether or wind: but the faith of the Christ, but in Jesus Chirist himself as New Church is in a God who is visible, God, Redeemer and Savior, and free accessible, and capable of conjunction, agency both for applying one's self to in whom, as the soul in the body, is the reception and for cooperating. The God invisible, inaccessible, and incapa- former church adjoins charity to its ble of conjunction; the idea of whom faith, as an appendage, but not as is that of a man, because the one God, saving, and thus it makes religion; but who was from eternity, became AMan in the New Church conjoins faith in the time. The faith of the former church Lord and charity towards the neighbor, attributes all power to an invisible God, as two inseparable things, and thus It and denies it to the visible God; for it makes religion: besides many other teaches that God the Father im- discordances. putes faith, and by it gives eternal life; 648. From this brief review of their and that the visible only intercedes; discordances or disagreements, it is and that both, or, according to the manifest that the faith and imputation Greek church, God the Father, gives of the New Church cannot possibly be to the hIoly Ghost (who is the third in together with the faith and imputation order, a God by himself) all power of of the former or still subsisting church. working the effects of that faith: but And because there is such a discord the faith of the New Church attributes and disagreement between the faith and to the visible God, in whom is the in- imputation of the two churches, there visible, all power of imputing and also is a complete heterogeneity; wherefore,'-f working the effects of salvation. if they were together in the mind of a Tle faith of the former church is pri- man, such a collision and conflict matrily in God the Creator, and not at would ensue, that every thing of the the sarme time in Him as Redeemer church would perish, and man, in spirand Savior; but the faith of the New itual things, would fall either into a Church is in one God, who at the delirium or into a swoon, whence he same time is Creator, Redeemer and would not know whatthe church is, Savior. The faith of the former church and whether there be any church is, that when faith is given and inlput- Would he then know any thing about Concernzing lmputatton. 431 God, any thing about faith, and any divine things of the ooid, which are thing about charity? The faith of the redemption and righteousness, which former church, because it excludes may be adored and not applied; fbr it every thing of light from reason, may man should impute and apply them to be'ikened to an ow!; but the faith of himself, he would be consumed, as if the Nevw Church mnay be likened to a he were cast into the naked sun. from dve, which flies in the day time, and the light and heat of which, however, sees from the light of heaven; where- he sees, and, as to the body, lives. That fore their ccnjLnction in one mind the merit of the Lord is redemption, would be like the conjunction of an and that his redemption and his rightovwl and a dove in one nest, where the eousness are two divine things, which owl would lay her eggs and the dove cannot be conjoined to man, was shown hers, and, after sitting, the young ones above. Let every one, therefbre, bewould be hatched, and then the owl ware of transcribing the imputation of would tear the dove's young ones in the former church into the imputation pieces, and give them to her own young of the New, since tragical things would ones for food; for the owl is a voracious thence arise, which might hinder his bird. Because the faith of the former salvation. church is described in Rev. xii. by the 6590. VIII. THAT THE LORD IMPiUTES dragon, and the faith of the New GooD TO EVERY MAN, AND THAT HELL Church by the woman encompassed IMPUTES EVIL TO EVERY MAN. with the sun, upon whose head was a That the Lord imputes good to man crown of twelve stats, it may be con- and not any evil, and that the devil, b, cluded from the comparison what which is meant hell, imputes evil to would be the state of a man's mind, if man, and not any good, is new in the they should be together in one house; church; the reason that it is new, i, namely, that the dragon would stand beca'use it is read in the Word many by the woman about to bring forth, times, that God is angry, that He with the intention of devouring her avenges, hates, condemns, punishes, child; and that after she flew away into casts into hell, tempts; which all are of the desert, he would pursue her, and evil,andthence evils. Butthatthesense cast water as a flood upon her, that of the letter of the Word is composed she might be swallowed up. of such things as are called appearances 6.19. The like would happen, if any and correspondences, in order that one should embrace the faith of the there may be a conjunction of the ex New Church, and retain the faith of the ternal church with its internal, thus of former church concerning the imputa- the world with heaven, was shown in tion of the Lord's merit and righteous- the chapter concerning the SACRED ness; for from this, as their root, all SCRIPTURE; and there also, that when the. dogmas of the former church, as such things in the Word are read, the shoots, have sprung up. If this should appearances of truth themselves, while be the case, it would be comparatively they are passing froim man to heaven, as if one should rescue himself from are turned into genuine truths, which five horns of the dragon, and entangle are, that the Lord never is angry, never himself in his remaining five; or as if avenges, hates, condemns, punishles, one should escape from.a wolf, and fall casts into hell, tempts; consequently, uplon a tiger; or as if one, comnin out that He does evil to no man. This of a pit where there was no water, change and turning I have often ob. sho:ild fall into a pit where there was served in the spiritual world. waler, and be drowned. For thus he 651. Reason itself assents to this, would easily return into all things of that the Lord cannot do evil to any the former faith; and what these are, man, and consequently cannot impute has been explained above: and then it to him; for He is Love itself, Mercy nt) this damnable error, that he might itself, thus Good itself, and these are impute and apply to himself the very of his Divine Essence: wherefore to 4352 Concerning lm.vutati!,:.' attuilbute evil, or any thing of evil, to iii. 18. If any one lear my words the Lord, would be contrary to his Di- and yet believe not, 1 judge him neot; vine Essence, and thus contradictory; for I came not to judge the world, but and this would be as inexpressibly so save the world. Hc that de.iseth wicked, as it is to conjoin the Lord Me, and receiveth not -ny words, ]hath and the devil, or heaven and hell, when one that judgeth him;'tee 1FVord which yet between them there is a great gulf I have spoken shall judge him at the fixed, so that those who would pass last day, xii, 47, 48. Jesus said, I from this to that, or fromn that to this, judge no one, viii. 15. By judgmentl cannot, Luke xvi. 26. Not even an here and elsewhere in the Word, is angel of heaven can do evil to any one, meant judgment to hell, which is conbecause the essence of good from the demnation; but resurrection to life, Lord is in him; and, on the other and not judgment,:s predicated of salhand, a spirit of hell cannot but do evil vation, John v. 24, 29, iii. 18. By the to another, because the nature of evil Ford which will judge, is meant the from the devil is in him; the essence truth, and it is a truth that all evil is or naturc which any one has appropri- from hell, and thus that evil and hell ated to hlrnself in the world, cannot be are one; wherefore, when an evil perchanged after death. Think, I pray, son is elevated by the Lord towards what the Lord would be, if He looked heaven, then his evil draws him down, upon the evil from anger, and upon the and because he loves evil, he follows of good from clemency (the evil are myri- his own accord. It is also a truth in ads of myriads, and the good are myri- the Word, that good is heaven; whereads of myriads in number). If He fore when a good person is elevated by saved these from grace, and condemned the Lord towards heaven, he ascends those from vengeance; or looked upon as of his own accord, and is introduced; these and those with an eye so different, these are said to be written in the book gentle and severe, or mild and stern, of life, Dan. xii. 1; Rev. xii. 8, 12, what then would be the character of 23; xvii. 8; xxi. 6. There is actually tile Lord God? Who that is instructed a sphere elevating all to heaven, \which by preaching in temples does not know, continually proceeds from the Lord, and that all good which is in itself good is fills all the spiritual world and all the from God; and, on the other hand, that natural world; and it is like a strongr all evil which is in itself evil, is from current in the ocean which secretly tle devil? If, therefore, any man should draws the ship. All those who believe r,.ceive both good and evil, good from in the Lord, and live according to his the Lord, and evil from the devil, both commandments, enter that sphere or of them in the will, would he not be- current, and are elevated; but those come neither cold nor hot, but luke- whllo do not believe, are not willing to warm, which would be spewed out, enter, but remove themselves to the according to the words of the Lord in sides, and there are carried away by a Rev. iii. 15, 16. stream which leads to hell. 652. That the Lord imputes good 653. \Who does not know that a to every man, and not evil to any one, lamb cannot act otherwise than as a consequently that He does not judge lamb, and a sheep not otherwise than any one to hell, but elevates all, so far as a sheep; and, on the other hand, that as man follows, to heaven, is evident a wolf cannot act otherwise than as a from these his words: Jesus said, wolf, and a tiger than as a tiger? If l/Vhen I am liffted up from the earth, I those beasts were mixed together, would will draw all to myself, John xii. 32. not the wolf devour the lamb, and the God sent not his Son into the world to tiger the sheep? Wherefore there are;u lge the world, but that the 0world shepherds for guards. Who does not might he saved by Him. He that be- know that a fountain of sweet watei lieveth in Him is not judged; but he cannot send orth fronm its vein bitter that believeth not, is already judged, waters; and that a good tree cannot Concern'nmg,npultation. 4,6__ produce bad fruit; and that a vine can- not living, is not Chiarity. That Faith not prick like a thorn, the flower of a and Charity apply and conjoin them. lily gall like a brier, and a hyacinth selves to each other reciprocally. That sting like a thistle; and the reverse? the Lord, Charity and Faith make one, Wherefore those noxious plants are like life, will and understanding; but'iJ rooted up out of fields, vineyards and they are divided, each perishes, like a gardens, and, being collected into heaps, pearl reduced to powder. they are cast into the fire. The like is 655. From the things adduced, it done with the evil who flow into the may be seen, that faith in the one and spiritual world, according to the words true God causes good to be good also of the Lord, Matt. xiii. 30' John in the internal form; and, on the other xv. 6. The Lord also said to the Jews, hand, that faith in a false god causes 0 ofspring of vipers, how can ye speak good to be good only in the external good things, when ye are evil? A good form, which is not good in itself; as mnan, firom the good treasure of his heart, the faith of the Gentiles formerly in sends forth good things; and an evil Jupiter, Juno and Apollo; of the Phiman, ji'om the evil treasure, sends fJ;rth listines in Dagon; and of others in Baal evil things, Matt. xii. 34, 35. and Baal-peor; and of Balaam the ma654. IX. THAT FAITH, WITH WHAT- gician in his god; and of the Egyptians SOEVER IT CONJOINS ITSELF, MAKES A in many. It is altogether different SENTENCE: IF TRUE FAITH CONJOINS with faith in the Lord, who is the true ITSELF WITH GOOD, A SENTENCE IS God and eternal Life, according to MADE FOR ETERNAL LIFE; BUT IF John, I Epist. v. 20; and in whom all FAITH CONJOINS ITSELF WITII ETIL, the fulness of the Godhead dwiellcth A SENTENCE IS MADE FOR ETERNAL bodily, according to Paul, Coloss. ii. 9. DEATH. What is faith in God but the sight of The works of charity which are Him, and thence His presence, and at done by a Christian, and those which the same time a confidence that He. are done by a heathen, in the external helps? And what is true faith but. form appear similar; for one as well that, and at the same time a confidence as the other does the goods of civility that all good is from HIim, and makes and morality to a companion, which one's good to be saving? Wherefore are in some degree similar to the goods if this faith conjoin itself with good, of love towards the neighbor; yea, he a sentence is made for eternal life: can give to the poor, help the needy, altogether otherwise if it do not conand hear sermons in temples; but who join itself with good, and especially if can thence judge, whether those ex- it conjoin itself with evil. ternal goods are similar in the internal 656. What the conjunction of charity form, or whether the natural are also and faith is, with those who believe in spiritual? Concerning this, it can be three gods, and yet say that they believe concluded only from faith, for faith in one, was shown above, namely, that qualifies them; for faith causes God to charity conjoins itself with faith only be in them, and conjoins them with in the external natural man; the reason Itself in the internal man; thence nat- is, because his mind is in the idea oi ural goods become inwardly spiritual. three gods, and his mouth in the conThat it is so, may be more clearly seen fession of one God; wherefore if the from what was said in the chapter con- mind at that moment should infuse cerning FAITH, where the following itself into the confession of the mouth things are demonstrated: That Faith it would expunge the enunciation of is not living before it is conjoined to one God, and would open the lips and& Charity. That Charity is made spirit- force out its three gods! ual by Faith, and Faith by (harity. 657. That evil and faith in the one. That Faith without Charity,.ecauseit and true God cannot be together, every is not spiritual, is not Faith; and that one may see from reason, for evil is Charity without Faith, because it is against God, and faith is for God; and 55 434 Concernzng Inputatwon. evil Is of the will, and faith is of the produces this; the will by this delight thought, and the will flows into the enters the understanding, and produces understanding and causes it to think, consent. 3. The will, therefore, is the but not conversely; the understanding esse or the essence of the life of man, only teaches what is to be willed and but the understanding is the existere to be done. Wherefore the good or the existence thence; and because whlich such a man does, is in itself essence is not any thing unless it be evil; it is like a shining bone, the mar- in a certain form, so the will is not any row of which is rotten; it is like an thing unless it be in the understanding; actor upon the stage, who personates wherefore the will forms itself' in the a grandee; and it is like the handsome understanding, and thus comes forth face of an antiquated harlot; and it is into the light. 4. Love in the will is like a butterfly, flying with silver wings, the end, and in the understanding it which lays little eggs on the leaves of a seeks and finds causes by which it may good tree, from which all its fiuit per- promote itself to the effect; and ishes; it is like fragrant smoke from a because the end is the purpose, and poisonous herb; yea, it is like a moral this intends, purpose also is of the will, robber and a pious sycophant. Where- and through the intention it enters the fore the good of such a man, which in understanding and causes it to consider itself is evil, is in a chamber within and revolve the means, and to conclude but his faith. walking in the porch and such as tend to effects. 5. All the reasoning, is a mere chimera, a spectre proprium of man is in the will, and and a bubble. Hence the truth of the this is evil from his first nativity, and proposition is manifest, that faith makes becomes good by a second; the first sentence concerning the good and the nativity is from parents, but the other evil which is conjoined to it. is from the Lord. From these few 658. X. THAT THOUGHT IS IMPUTED things it may be seen, that there is one TO NO ONE, BUT WILL. property of the will, and another of the Every man of erudition knows that understanding, and that from creation there are two faculties or parts of the they are joined together, like esse and mind, the will and the understanding; existere; consequently that man is man but few know how to distinguish them primarily from the will, and secondarily accurately, and to survey their proper- from the understanding. Thence it *ties separately, and afterwards to con- is that will is imputed to man, but not join them. Those who cannot do this, thought; consequently evil and good, cannot get for themselves any other because these, as was said, reside in the than a very obscure notion concerning will, and thence in the thought of the -the mind; wherefore, unless the prop- understanding. erties of each by itself be first de- 659. The reason that no evil is imscribed, this will not be comprehended, puted to man, which he thinks, is 7'That thought is imputed to no one, but because man is so created that he can wiill. The properties of both, in a sum. understand and thence think good or mary, are these: 1. That love itself, and evil, good from the Lord and evil from the things which are of love, reside in hell; for he is in the midst, and in the the will; and that science, intelligence faculty of choosing one or the other, and wisdom reside in the understand- from free agency in spiritual things, ing; and that the will inspires its love which has been treated of in its chapinto these, and produces favor and ter; and because he is. in the faculty assent: thence it is,.n.at as the love is, of choosing from freedom, he can wil: and the intelligence thence, such is the and not will, and what he wills is reman. 2. From this it also follows, that ceived by the will and appropriated, a1I good, and also all evil, is of the will; but what he does not Awill is not refor whatever proceeds from the love, is ceived and thus is not appropriated called good, although it be evil; for All the evils to which a man inclines delight, which makes the life of love, from nativity, a e inscribed on the will Concerning Imputation. 435 of his natural man; those, as far as truth reigns and not good. Who he takes from them, flow into the judges of a king by his guards, horses thoughts; in like manner goods with and chariots, and not from the royalty truths from above flow into them from which they know to be in him? Roythe Lord, and there they are poised alty consists of the love and prudence like weights in the scales of a balance: of governing. Who, in a triumph, if then a man adopt evils, they are does not look at the conqueror, and received by the old will, and add them- from him to the pomp, and not from selves to those; but if he adopt goods the pomp to the conqueror; consequentwith truths, there is formed by the ly from the essential to the formal, and Lord a new will and a new under- not from the formal to the essential? standing above the old, and there the Will is the essential, and thought is Lord successively implants goods by the formal, and no one can impute to the means of truths, and by them He sub- formal except what it derives from the jugates the evils which are below, and essential, consequently to the latter, removes them, and disposes all things and not to the former. in order. Hence also it is manifest, that the thought is'a purificatory and excretory of the evils inherited from 661. To the above I shall add parents; wherefore if the evils which these RELATIONS. FIRST. In a higher man thinks were imputed, reforma- northern quarter, near to the east in tion and regeneration could not be the spiritual world, there are places of effected. instruction for boys, some for youths, 660. Since good is of the will, and and some for men, and some for old truth is of the understanding, and men. All who have died infants are many things in the world correspond sent to these places, and are educated to good, as fruits and uses, and impu- in heaven; and also all are sent thither, tation itself to estimation and price, it who newly come from the world, and follows, that the things which are here desire knowledges concerning heaven said concerning imputation may be and hell. That tract is near the east, compared with all created things; for, that all may be instructed by influx as was shown before, here and there, from the Lord; for the Lord is east, all things in the universe refer them- because tIe is in the sun there, which selves to good and truth, and, on the from Him is pure love. Thence the contrary, to what is evil and false. A heat from that sun in its essence is love, comparison, therefore, may be made and the light from it in its essence is with the church, in that it is estimated wisdom; these are inspired into them from charity and faith, and not from by the Lord from that sun, and they the rituals which are adjoined. A are inspired according to reception, comparison may be made also with a and the reception is according to the minister of the church, in that he is love of becoming wise. After the times estimated from his will and love, and of instruction, those are sent forth at the same time from his understand- thence, who have become intelligent, ing in spiritual things, and not from his and they are called disciples of the affability and dress. There is also a Lord; they are sent forth thence first comparison given with worship, and to the west, and, those who do not con. with the temple in which it is performed: tinue there, to the south, and some worship itself is performed in the will through the south to the east, anal are and in the understanding, as in its introduced into societies, where their temple; and the temple is called holy, mansions will be. Once, when I was not from itself, but from the Divine meditating about heaven and hell, [ which is there taught. And also a began to desire universal knowledge comparison is given with a government, concerning the state of both, knowing wh.ch is loved when good reigns and that he who knows the universals can at the same time truth, but not when afterwards comprehend the particulars, 436 Concerning lmaputatton. because these are in those, as the parts against the other; for a fair and beau are in a whole. In this desire I looked tiful face appears more conspicuous towards that tract, in the northern when an ugly and deformed face is quarter near to the east, where the opposed to it. When I was canvassplaces of instruction were, and, by a ing the love of ruling from the love oK way then opened to me, I went thither, self, it was given me to perceive thal and entered into a college where the this love was supremely infernal, and young men were; and I went there to thence with those who are in the deep. the head teachers, who were instruct- est hell; and that the love of ruling ing, and asked them whether they from the love of uses was supremely knew the universals concerning heaven heavenly, and thence with those who and hell. And they replied "That are in the highest heaven. That the they knew something, not much; but if love of ruling from the love of self is we look towards the east to the Lord, supremely infernal, is because to rule we shall be illustrated and shall know. " from the love of self is from proprium. And they did so, and said, " The uni- and the proprium of man from nativity versals of hell are three, but these are is evil itself, and evil itself is diamet. diametrically opposite to the universals rically opposed to the Lord; wherefore, of heaven. The universals of hell are the more men advance into that evil, these three loves-the love of ruling the more they deny God and the holy from the love of self, the love of pos- things of the church, and adore themsessing the goods of others from the selves and nature. Let those who are love of the world, and scortatory love. in that evil only explore it in themThe universals of heaven opposite to selves, and they will see. This love those, are these three loves-the love also is such, that, so far as the reins of ruling from the love of use, the love are given to it, which is the case when of possessing the goods of the world no impossibility stands in the way, it from the love of doing uses by them, rushes on from one degree to another, and truly conjugial love." When they and even to the highest; and there it had said these things, after wishing is not terminated, but if a higher dethem peace, I departed and returned gree is not given, it grieves and groans. home. When I was at home, it was This love with statesmen ascends so said to me from heaven, " Survey far, that they wish to be kings, and emthose three universals above and below, perors, and, if possible, to rule over all and afterwards we shall see them on things of the world, and to be called your hand; it was said on the hand, kings of kings, and emperors of embecause every thing that a man surveys perors; but the same love with clergywith the understanding, appears to the men ascends so far, that they wish to be angels as if inscribed on the hands. gods, and, as far as possible, to rule over Wherefore it is said in the Revelation, all things of heaven, and to be called that they received a mark upon the gods. That these and those in heart forehead and upon the hand, xiii. 16; do not acknowledge any God, will be xiv. 9; xx. 4. seen in what follows. But, on the After this I surveyed thefirstuniver- other hand, those who wish to rule sal love of hell, which was the love of from the love of uses, do not wish to ruling from the love of self; and after- rule from themselves, but from the Lord, wards the universal love of heaven since the love of uses is from the Lord, corresponding to it, which was the love and is the Lord himself; these look of ruling from the love of uses; for it upon dignities only as means for doing was not lawful for me to survey one uses, which they place far above diglove without the other, because the un- nities, but the former place dignities derstanding does not perceive one love far above uses. without the other, for they are opposite: When I was meditating on these wherefore, that both may be perceived, things, it was said to me by an angel they must be set in opposition one from the Lord, "Now, now, you will see Concerning Imputation. 437 andI from sight be confirmed, what that account of denying supereminence, infernal love is." And then on a sud- sink down; for it is lawful for us to den the earth opened itself on the left glory, but not to do evil to any one. hand, and I saw a devil ascending from I asked again, " Do you know what is hell, who had on his head a square cap the condition of those who sink down?" pressed down over the forehead even He said, " They sink down into a ce, to the eyes; his face full of pimples as tain prison, where they are called viler of a burning fever; his eyes fierce, his than the vile, or the most vile, and breast swelling into a rhombus; from where they labor." Then I said to his mouth he belched forth smoke like that devil, " Beware, then, lest you also a furnace; his loins were completely sink down." ignited; instead of feet he had long After this the earth again opened ankles without flesh, and from his body itself, but to the right; and I saw another there was exhaled a foul and stinking devil rising up, upon whose head there heat. On seeing him I was terrified, was, as it were, a mitre encompassed and cried to him, " Do not come with folds as of a snake, the head of here; tell whence you are." And he which rose up from the top; his face replied, with a hoarse voice, "I am was leprous from the forehead to the from the lower regions, and there in a chin, and also both of his hands; his society with two hundred, which is the loins were naked and black as soot, most supereminent of all societies. through which appeared a dusky fire There we all are emperors of emperors, as of a fire hearth; and the ankles of kings of kings, dukes of dukes, and his feet were like two vipers. The princes of princes; no one there is former devil, seeing this, cast himself barely an emperor, nor barely a king, upon his knees and adored him. I a duke and a prince. We sit there asked, "Why so?" He said, "He is upon thrones of thrones, and thence the god of heaven and earth, and he is send forth mandates into all the world omnipotent." And then I asked him, and beyond." Then I said to him, " What do you say to this? " He "Do you not see that you are insane answered, " What shall Isay? I have from the fantasy of supereminence?" all power over heaven and hell; the And he answered, "How can you talk lot of all souls is in my hand." And so! because we absolutely seem to our- I again asked, "How can he who is selves, and also are acknowledged by emperor of emperors, submit himself our companions, as such." On hear- thus, and you receive adoration?" He ing this, I did not wish to say again, answered, " He is still my slave. What " You are insane," because he was in- is an emperor in the sight of God? In sane from fantasy. And it was given my hand is the thunderbolt of excomme to know that that devil, when he munication." And then I said to himn, lived in the world, was only the stew- " How can you be so insane? You ard of a certain house; and that then were in the world only a priest; and he was so elated in spirit, that he de- because you labored under the fantasy spised all the human race in comparison that you had the keys, and thence the with himself, and indulged the fantasy power of binding and loosinig, you that he was of more dignity than a worked up your spirit to this degree of king, and even than an emperor; in madness, that you now believe that you consequence of which pride, he had are God himself'" At this being indig. denied God, and accounted all the hely nant, lie swore that he was, " and that things of the church as of no impor- the Lord had rot any power in heaven, tance for him, but as something for because He has transferred it all to us. the stupid common people. At length We have only to give command, and I asked him, " How long do you two heaven and hell obey with reverence. hundred there, thus glory among your- If we send any one to hell, the devils selves? " He said, " For ever; but immediately receive him, and so do the.hat these of us who torture others on angels him whunl we send to heaven' 138 Concerntng lmputatwon. I asked furthei, "How many are there the Lord; I am the prince of a society of you in your society?" He said, and the other the nigh-priest there.' -' Tlhree hundred, and we all there are And the prince said that he was the gods, but I am the god of gods." After servant of his society, because he this the earth opened under the feet of served it in doing uses; and the other both, and they sunk down deep into said that he was the minister of the their hells; and it was given me to see, church there, because in serving them that, under their hells, there were work- he ministered holy things for the uses houses, into which those would fall of their souls; and that both are in who do harm to others; for to every perpetual joys from the eternal happione in hell is left his fantasy, and also ness which was in them firom the Lord; his glorying in it, but it is not lawful to and that every thing in that society was do evil to another. The reason that splendid and magnificent; splendid they are such there, is because man from gold and precious stones, and then is in his spirit, and the spirit, after magnificent from palaces and paradises. it is separated from the body, comes " The reason is, because our love of into the full liberty of acting according ruling is not from the love of self, but to its affections and the thoughts thence. from the love of uses; and because the Afterwards it was given to look into love of uses is fiom the Lord, therefore their hells; and the hell where the all good uses in the heavens are splenemperors of emperors and kings of did and refulgent; and because we all kings were, was full of all uncleanness, in our society are in this love, therefore and they seemed like various wild the atmosphere there appears gilded, beasts with fierce-looking eyes: and also from the light there, which partakes of in the other hell, where were the gods the flammeous of the sun, and the flamand the god of gods; and in this there meous of the sun corresponds to that appeared direful birds of night, which love." When they had said this, there are called ochimn and j'im, flying around appeared also to me a similar sphere them; the images of their fantasy thus around them, and an aromatic odor appeared to me. Hence it was maui- was perceived from it, which also 1 fest what political self-love is, and what mentioned to them; and I requested ecclesiastical self-love is; that this is, that they would add something more to that they wish to be gods, but that, that what had been said respecting the love they wish to be emperors; and that of use. And they continued by saying, they thus wish, and also aspire after "The dignities in which we are, we what they wish for, so far as the reins sought for, indeed, but for no other end are given to those loves. than that we might be able more fully After these sad and horrible things to do uses and to extend them more had been seen by me, I looked around widely. And also we are surrounded and saw two angels not far from me with honor, and we receive it, not for stanaing and talking together: one the sake of ourselves, but for the good was clad In a woollen robe, shining from of the society; for our brethren and a bright purple, and a tunic of shining companions, who are of the common fine linen under it: the other in similar people there, scarcely know but that garments of scarlet, with a mitre in the honors of our dignities are in us, which some carbuncles were inserted and thence that the uses which we do on the right side. I went up to them are from us: but we feel otherwise; we and gave the salutation of peace; and feel that the honors of our dignities are wiPh reverence I asked, " Why are you out of us, and that they are like the here below? " They answered, "We garments with which we are clothed; have let ourselves down from heaven to but that the uses which we perform are this place, at the command of the Lord, from the love of them within us fron to speak with you concerning the happy the Lord, and this love receives its lot of those who wish to rule from the blessedness from communication with'ove of uses. We are worshippers of others by uses. And me know by ex Concernmng Jmputaliln. 4139 perlence, that as far as we do uses from tain grove, and there walked about in the love of them, so far that love in- meditation on those who are in the creases, and with the love wisdom, lust, and thence in the fantasy, c(f pos. from which the communication is sessing the things which are of the made; but that as far as we retain the world; and then, at some distance uses In ourselves, and do not comnmuni- from me, I saw two angels talking cate them, so far the blessedness per- together, and by turns looking at Ime; ishes; and then the use becomes like wherefore I went up nearer. As I food retained in the stomach, which, not approached, they spoke to me and being diffused, does not nourish the said, " We perceive in ourselves that body and its parts, but remains undi- you are meditating on what we are gested, by which sickness of the stomach speaking, or that we are speaking what is occasioned. In a word, the whole you are meditating, which is from the heaven is a continent of uses from first reciprocal communication of affections." to last: what is use but actual love of I asked, therefore, what they were talkthe neighbor? and what holds the ing about. They said, "About fantasy, heavens together but this love?" about lust, and about intelligence; and Having heard this, I asked, "How can now about those who delight themselves any one know whether he does uses with the vision and imagination of posfrom the love of self, or from the love sessing all the things in the world." of uses? Every man, whether good or And then I requested that they would bad, does uses, and he does them from express their mind respecting those some love. Let it be supposed that in three-respecting lust, fantasy and inthe world there is a society composed telligence. And, commencing their of mere devils, and a society composed discourse, they said, " That every one of mere angels; and I am of opinion is inwardly in lust from nativity, but that the devils in their society, from the outwvardly in intelligence fi'om educafire of self-love and from the splendor tion; and that no one is in intelligence, of their own glory, would do as many still less in wisdom, inwardly, thus as uses as the angeis in theirs: who then to the spirit, but from the Lord; for can know from what love and from every one is withheld from the lust of what origin the uses are?" To this evil, and held in intelligence, according the two angels replied, "The devils as he looks to the Lord, and is at the do uses for the sake of themselves, and same time in conjunction with Him. for the sake of fame, that they may be Without this, man is nioth;ug but lust; promoted to honors or may gain riches; but still, in externals, or as to the body, but the angels do uses, not for the sake he is in intelligence from education; of those things, but for the sake of for man lusts for honors and riches, or uses from the love of them. Man can- eminence and opulence, and these two not distinguish those uses, but the Lord things he does not obtain, unless lie distinguishes them. Every one who appears moral and spiritual, thus intelbelieves in the Lord, and shuns evils ligent and wise; and to appear thus lie as sins, does uses from the Lord; but learns from infancy, which is the every one who does not believe in the reason that, as soon as he comes Lord, nor shun evils as sins, does uses among men, or into company, lie infrom himself and for the sake of him- verts his spirit, and removes it from lust, self This is the distinction between and acts.and speaks from the principles the uses done by devils and the uses of decency and honor, which he has done bty angels." The two angels,'learned froom his irfancy, and retains in after saying these words, departed, and the menmory of his body; and lie takes at a distance they seemed to be carried the greatest precaution that nothinrg in a fiery chariot, like Elijah, and may come forth from the madness of taken up into their hea,"on. the lust in which his spirit is. Thence 662. ANOTHER RELATION. After a every man, who is not inwardly led }by certain space of time, I entered a cer- the Lord, is a dissembler, a sycophant 440 Concerning Imputatzon. and a hypocrite, and thus an apparent the world, that it is destructive ot love man, and yet not a man; of whom it towards the neighbor. may be said, that his shell or body is After this there came upon the two wise, blut his kernel or spirit is insane; angels, and also upon me, a desire of and that his external is that of a man, seeing those who are in the visionary and his internal that of a wild beast. lust or fantasy of possessing all wealth, Such with the hinder part of the head from the love of the world; and we look upwards, and with the forehead perceived that that desire was inspired, look downwards; thus they walk as if in order that they might be known. oppressed with heaviness, the head Their abodes were under the ground of hanging with the face towards the our feet, but above hell wherefore we ground. When they put off the body, looked at each other and said, "Let and become spirits, and are then man- us go." And an opening was seen, umitted, they become each the madness and a ladder there; by this we deof his own lust; for those who are in scended. And it was said that they the love of self, desire to rule over the must be approached from the east, lest universe, yea, to extend the limits of it, we should enter into the cloud of their in order to enlarge their dominion; they fantasy, and be beclouded as to the nowhere see an end. Those who are in understanding, and then, at the same the love of the world, desire to possess time, as to the sight. And behold, a every thing in it, and they are sorrow- house was seen, built of reeds, thus full ful and envious, if any treasures are of chinks, standing in the cloud which, concealed by any; wherefore, lest such like smoke, continually issued through should become merely lusts, and thus the chinks of the walls on three sides not men, it is given them, in the spiritual We entered; and there were seen fifty world, to think from the loss of fame, here, and fifty there, sitting upon and thus of honor and gain, as also benches; and, being turned from the from the fear of the law and its penalty; east and south, they were looking toand it is also given to apply the mind wards the west and north. Before each to some study or work, by which they one there was a table, and upon the are kept in externals, and thus in a table purses filled full, and around the state of intelligence, however delirious purses a plenty of gold coin. And we and insane they may be inwardly." asked, "Are those the riches of all After this I asked, whether all those in the world?" They said, " Not of who are in lust, are also in its fantasy. all in the world, but of all in the kingThey replied, "That those are in the dom." The sound of their voice was fantasy of their lust, who think inwardly like hissing, and they appeared with in themselves, and indulge their imagi- round faces, which glittered like the nation too much in talking with them- shell of a cockle, and the pupil of the selves; for they almost separate their eye, in a green plane, as it were sparspirit firom its connection with the body, kled, which was from the light of fanand fiom vision overwhelm the under- tasy. We stood in the midst of them standinlg, and foolishly entertain them- and said, " Do you be.ieve that you selves as with the possession of the possess all the riches in the kingdonl?" universe. Into this delirium the man And they replied, "We do." Then is let after death, who has abstracted we asked, "Which of you?'" They his spirit from the body, and has not said, "Every one." And we asked been willing to recede from the delight " How, every one? there are many of of the delirium, by thinking any thing you." They said, "Every one of us from religion concerning evils and knows that all his is mine; it is not falses, and least of all any thing con- lawfil for any one to think, still less to ernmino the unbridled love of self, that say, Mine is not thine; but it is lawful it is destructive of love to the lord, to think and to say, Tline is nline" and concerning the unbridled love of The coin on the tables appeared as ol Concerning Imputation. 44-1 pure gold, even in our sight; but when mer tree, thus believing that hie Lhould we let in light from the east, they were be, or should become, like God, there. little grains of gold, which, by their com- fore he was driven out of the garden mon united fantasy, they had thus mag- and condemned. While the angels nified. They said that every one that were in this discourse, there came twG came in must bring with him some gold. priests, together with a man who in tlhe which they cut into little pieces ana world. had been an ambassador of a these into little grains, and, by the u.an- kingdon, and I related to them what imous power of fantasy, they enlarge I had heard from the angels concernthem into coins of larger size. And ing intelligence and wisdom; on hearthen we said, "Weie you not born inog which, those threec began to dispute men of reason'? Whence have you about each of them, and also about this visionary infatuation?" They prudence, whether they are from God said, " We know that it is an imagina- or from man. The dispute was warm; ry vanity; but because it delights the tle three believed alike, that they are interiors of our minds, we come in here from man, because sensation itself and and are delighted as with the possession thence perception confirm it; but the of all things. But we stay here only a priests, who then were in theological few hours, after which we go out, and zeal, insisted that nothing of intellithen a sound mind returns to us; but gence and wisdom and thus nothing of still our visionary recreation comes prudence was from man, and this they upon us again, and causes us to come confirmed from these things in the in and to go out by turns; thus we are Word; A man cannot take any thin7ag, by turns wise and insane. We know unless it be given to him front heaven, also that a hard lot awaits those who, John iii. 27; and from these, Jesus oy artifice, defraud others of their goods." said to the disciples, I'i7thout Jle ye canWe asked, " What lot?" They said, not do any thing, xv. 5. But then, be"They are swallowed up and thrust cause it was perceived by the angels, naked into some infernal prison, where that, although the priests spoke thus, they are obliged to labor for clothes and still in heart they believed the same as for food, and afterwards for some little the ambassador, therefore the angels pieces of money, which they collect, said to them, " Put off your garments, and in which they place the joy of their and put on the garments of ministers heart; but if they do evil to their com- of state, and believe that you are such." panions, they must give a part of their And they did so; and then they thought money for a fine. from their interior selves, and spoke 663. THIRD RELATIOI. Once I was from the arguments which they inwardly in. the midst of angels and heard their cherished, which were, that all intellidiscourse; their discourse was concern- gence and wisdom dwell in man, and ing intelligence and wisdom, that man that they are his; saying, " Who has loes not feel or perceive otherwise than ever yet felt, that they flowed in from that they both are in himself, and thus God?" And they looked each other in that whatever he wills and thinks is the face, and confirmed each other. from himself; when yet not a particle It is something peculiar in the spiritual, of them is from man, but only the that a spirit thinks himself to be such, faculty of receiving them. Among as the garment upon him is: the rea. the many things which they mentioned, son is, because the understanding there was also this, that the tree of the clothes every one there. At that moknowledge of good and evil in the gar- ment there appeared a tree near them, den of Eden signified the faith, that and it was said to them, " It is the tree intelligence and wisdom were from of the knowledge of good and evil; man; and that the tree of life signified beware that you do not eat from it," that intelligence and wisdom were fiom But still, being infatuated with their God; and because Adam, by the per- own intelligence, they burned with the suasion of the serpent, ate of the for- desire of eating from it; and they said 56 442 Concerning Imputation. one to another, " Why not? Is not the Lord himself not only of inability to fruit good? " And they went up and save, but also of injustice?' ate. When the ambassador observed 665. After this a voice was heard th;s, they went together and became out of heaven, from the angels who cordial friends; and, holding each other were immediately above us, saying, by the hand, they went together the "Come up hither, and we will ask one way of their own intelligence, which of you, who is still in the natural world Xcd towards hell; but still I saw them as to the body, what they know there returning thence, because they were about CONSCIENCE." And we went not yet prepared. up; and after entering, some wise ones 664. FOURTH RELATION. Once I came to meet us, and they asked me, looked into the spiritual world to the "What do they know in your world right, and observed some of THE ELECT about conscience?" And I replied, conversing together; and I went up to "Let us go down, if you please, and them, and said, "I saw you at a dis- call together, both from the laity tance, and around you a sphere of heav- and from the clergy, a number of those enly light, from which I knew that you who are believed to be wise; and we were of those who in the Word are will stand directly under you and quescalled the elect; wherefore I came up tion them, and thus you will hear with f)r the sake of hearing on what heaven- your ears what they will answer." iy subject you are conversing." And And it was done so; and one of the,they replied, "Why do you call us the elect took a trumpet, and sounded it elect? " I answered, " Because in towards the south, the north, the east the world, where I am in the body, they and the west; and then, after an hour's know no otherwise than that by the time, there came so many that they elect in the Word are meant those who almost filled up the space of a furlong. are elected by God, before they were And the angels fiom above arranged born or after they were born, and pre- them all into four companies, one of destinated to heaven; and thatto them which consisted of politicians, another alone faith is given, as the badge of of scholars, the third of physicians, election, and that the rest are repro- and the fourth of clergymen; to whom, bated and left to themselves, that they being thlus arranged, we said, " Parmay go whatever way they please to don us, that you have been called hell; when yet I know, that no elec- together; the reason is, because the tion is made before nativity nor after it, angels who are directly above us have but that all are elected and predesti- an ardent desire to know what you nated, because all are called, to heaven; thought, in the world in which you were and that the Lord, after death, elects before, concerning conscience, and those who have lived well and believed thence what you still think concerning aright, and elects them after they have it, since you still retain the former ideas Deen explored. That it is so, has been concerning such things; for it has been given me to know from much experi- related to the angels, that the knowledge ence; and because I saw you encircled concerning conscience is among the as to your heads with a sphere of heav- knowledges that have been lost in the enly light, I perceived that you were of world." After this we began; ana the elect, who are being prepared for first we turned ourselves to the coniheaven." To this they replied, " You pany which consisted of politicians, relate things not heard before. Who and requested that theywould say from does not know, that there is not any the heart, if they pleased, what they man born, who is not called to heaven; had thought, and thence what they still and that out of them, after death, those thought, concerning CONSCIENCE. Tc are elected, who had believed in the this they replied one after another: Lord, and lived according to his com- whose answers, being collected into mandmnents; and that to acknowledge one, were, " That they knew no other any other election, is to accuse the than that conscience was to know in Concerning Imputation. 443 one's self thus to be conscious, what is, with some, sadness, sorrow and he has intended, thought, done and anxiety, infesting not only the gastric spoken." But we said to them, " We regions of the body, but also the habidid not ask about the etymology of the tations of the mind; for we believe that word conscience, but about conscience." the two brains are those habitations, And they replied, "What else is con- and, because these consist of connected science, but a pain arising from the fibres, that there is some acrid humor, fearful anticipation of the losses of which twitches, bites and gnaws the honororofwealth, and alsoof reputation fibres there, and thus so compresses on account of those two? But that pain the sphere of the thoughts of the mind, is removed by feasts, and by cups of that it cannot be diffused into any noble wine, and by talk about the sports agreeable recreations from varieties; of Venus and her boy." To this we thence it conmes to pass, that man said, " You are jesting; tell us, if you attends only to one thing, by which the please, whether any of you has ever tensibility and elasticity of those fibres felt any anxiety from any other source." are destroyed, whence their obnixity They replied, "Why from any other and stiffness, from which arises an irsource? is not the whole world like a regular motion of the animal spirits, theatre, upon which every one acts his which is called by physicians ataxy, part, as comedians do upon theirs? and also a defect in their functions, We have eluded and circumvented a which is called lipothymy. In a word, multitude, each one by his own lust; the mind then sits as if it were beset these by mockeries, these by flatteries, with hostile troops, nor can it turn these by knaveries, these by pretended itself hither and thither any more than friendship, these by feigned sincerity, a wheel fastened with nails, or than a and these by other politic artifice and ship fixed on quicksands. Such straitintrigue. We have thence no pain nesses of the mind, and thence of the of mind, but on the contrary cheerful- breast, arise in those with whom the ness and gladness, which we silently reigning love suffers loss; for if this is and yet fully exhale from an expanded opposed, the fibres of the brain contract breast. We have heard, indeed, from themselves, and that contraction presome of our sodality, that anxiety and vents the mind fiom expatiating freely, straitness, as it were, of the heart and and enjoying delights in various forms: breast, and thence, as it were, a con- these persons, when they are in this traction of the mind, have at times crisis, are seized, each according to his come upon them; but when they asked temperament, with various kinds of the apothecaries about these things, fantasy, madness and deliriumn, and they were instructed that they were some with brain-sick scruples in relifrom a melancholy humor arising from gious matters, which they call stings of things undigested in the stomach, or conscience." After this we turned from a disordered state of the spleen; ourselves to the third company, which but with respect to some of these, we consisted of physicians, among whom have heard of their being restored to there were also surgeons and apothecatheir former cheerfulness by drugs." ries; and we said, "You perhaps know After we had heard this, we turned what conscience is, whether it is a ourselves to the company which con- troublesome pain which seizes both the sisted of scholars, among whom there head and the parenchyma of the heart, were also several skilled in natural and thence the epigastric and hypogasphilosophy; and, addressing them, we tric regions situated below, or somesaid, "You, who have studied the thing else." And they replied, " Consciences, and are thence believed to be science is nothing but such pain; we oracles of wisdom, tell, if you please, know the origins of it better than others, what conscience is." And they re- for they are contingent diseases, which plied, " Why, what a proposition this infest the organic parts of the body, arid is! We have heard, indeed, that there also the organic parts of the head, con -144 Concerning lnputatzon. -equently also Lhe mind, for this sits in fusions and emulsions, and some by the organs of the brain, like a spider in condiments and by anodynes." When, the centre of the threads of her web, therefore, we still heard the like things through which she runs back and forth fromn them, we turned ourselves away in like manner. These diseases we from them, and towards the clergymen, call organic diseases, and those of them and said, " You know what conscience which at times return, chronic diseases. is; tell, therefore, and instruct these But such pain as is described to us by who are present." And they replied, sick people,as the pain of conscience, "What conscience is, we know and is nothing else than a hypochondriac we do not know. We believed that disease, which primarily deprives the it was the CONTRITION which precedes spleen, and secondarily the pancreas election, that is, the moment when man and rnesentery, of their proper func- is gifted with faith, by which a new tions; thence are deri;ed diseases of heart and a new spirit is made for him the stomach, among which is cacochy- and he is regenerated; but we perceived my; for a compression s made about that that contrition happened to few; the orifice of the stomach, which is to some only dread and thence anxiety called cardialgy; from these are derived on account of hell-fire, and scarcely to humors impregnated with black, yellow any on account of sins and thence the or green bile, by which the smallest just anger of God; but those we blood-vessels, which are called capil- confessors healed by the gospel, that lary, are obstructed, whence cachexy, Christ, by the passion of the cross, took atrophy and symphesis, and likewise away condemnation, and thus extina spurious peripneumony from sluggish guished hell-fire, and opened heaven tc phlegm, and an ichorous and corrosive those who are blessed with faith, on lymph in the whole mass of the blood. which is inscribed the imputation of The same things also flow from the the merit of the Son of God. Besides, falling of purulent matter into the there are conscientious persons of vablood and its serum, from opened rious religions, both true and fanatical, empyemas, abscesses, and imposthumes who make for themselves scruples in in the body; which blood, when it rises things of salvation, not only those which through the carotids into the head, frets, are essential, but also those which are corrodes and consumes the medullaries, formal, and even in those which are corticals and Ineninges of the brain, indifferent. Wherefore, as we said and thus excites pains, which are called above, we know that conscience is; the pains of conscience." On hearing but what it is, or what true conscience. these things, we said to them, "You which must be altogether spiritual, is, speak in the language of Hippocrates we do not know." and Galen. Those things are Greek 666. All these things, which were said to us; we do not understand them. by the four companies, the angels who We did not ask about these diseases, were above them heard; and they said but about conscience, which is of the one to another, "We perceive that no mind alone." And they said, "The one in Christendom knows what condiseases of the mind and the diseases science is; wherefore we will send down of the head are the same; and these one from us who may instruct." And ascend from the body, for they cohere then immediately there stood in the like two stories of one house, between midst of them an angel in white raiwhich there are stairs for ascending ment, about whose head there appeared and descending; wherefore we know a lucid girdle in which were small stars; hat the state of the mind depends in- and, addressing the four companies, he separably on the state of the body. said, "We heard in heaven that you But those heavinesses or headaches, brought forth your sentiments in orwhich we took you to mean by con- der concerning CoNsCIENcE, and that science, we have cured, some by plas- all supposed that it is a certain pain ol ters and cupping-glasses, some by in- mind, which infests the head with heavi Concerrzng Imputation. 445 ness and thence the body, or the body for they do and speak according to that and thence the head; but conscience, which they understand and believe to viewed in itself, is not any pain, but it be true and good. Hence it follows, is a spiritual willingness to do accord- that a more perfect conscience may be ing to the things which are of religion given with those who are in the truths and faith. Thence it is, that those who of faith more than others, and who are enjoy conscience are in the tranquillity of in a clearer perception than others, than peace and in internal blessedness, when with those who are less illustrated, and they do according to conscience, and in in oLscuie perception. The spiritual a certain intranquillity when they do life itself of man is in a true conscience, contrary to it. But the pain of mind for there his faith is conjoined to chari which you believed to be conscience ty; wherefore to do from conscience is not conscience, but it is temptation, is to them to do from their spiritual which is a combat of the spirit and the life, and to do contrary to conscience, flesh; and this, when it is spiritual, is to them to do contrary to their spirit. derives its source from conscience, but ual life. Besides, who does not know, if it is only natural, it derives its origin fiom common discourse, what confrom the diseases which the physicians science is? As, when it is said of any just recounted. But what conscience one,'He has a conscience,' is it not is may be illustrated by examples. A then also understood, he is a just man? priest, who has a spiritual willingness And, on the other hand, when it is said to teach truths for the end that his of any one,'He has no conscience,' flock may be saved, he has conscience is it not then also understood, he is an but he who does so for any other rea- unjust man?" When the angel had son as an end, has no conscience. A said these things, he was suddenly ta. judge, who looks only at justice, and ken up into his heaven; and the four does it with judgment, he has con- companies came together into one, and science; but he who primarily looks after they had conversed together some at reward, friendship and favor, has no time about the things which the angel conscience. Again, every man who had spoken, behold, they were again has the goods of another in his posses- divided into four companies, but into sion, without the other's knowledge, other ones than before; into one, where and thus can gain them without fear of were those who comprehended the words the law, and of the loss of honor and of the angel, and assented to them; fame, if still he returns them to the into another, where were those who did other, because they are not his own, not comprehend, but still favored; into he has conscience, for he does what is a third, where were those who did not just for the sake of what is just. Sup- wish to comprehend, saying, " What pose also there be one, who can come have we to do with conscience?" into to an office, but he knows that another, a fourth, where velte those who mocked, who also seeks it, would be more useful saying, "What is conscience but a to society; if he gives place to the puff?" And I saw them withdrawing other for the good of society, he has a from each other, and then the two forgood conscience; and so in other cases. mer companies going off to the right, All those who have conscience, speak and the two latter comparnes to the left, from the heart whatever they speak, and these descending, but.hose ascend. and do from the heart whatever they ing. do; for they have not a divided mind, 446 Concerning BaptiLm CHAPTER XII. CONCERNING BAPTISM. 667. THAT WITHOUT KNOWLEDGE reasons; when yet those two sacraments, CONCERNING ThE SPIRITUAL SENSE OF viewed in the spiritual sense, are the TIHE WORD, NO ONE CAN KNOW WHAT most holy things of worship: that they THE TWO SACRAMENTS, BAPTISM AND are such, will be evident from what THE HOLY SUPPER, INVOLVE AND EF- follows, where their uses will be exFECT. plained. But because the uses of these That there is a spiritual sense in all sacraments can never come into the and every part of the Word, and that mind of any one, unless the spiritual this sense has been hitherto unknown, sense disclose and unfold them, it -oland that it is at this day opened for the lows that, without that sense, no one can sake of the New Church which is to know but that they are ceremonies, be instituted by the Lord, was shown in which are holy because they were inthe chapter concerning the SACRED stituted by command. SCRIPTURE. What that sense is, may 668. That baptism was commanded, be seen not only there, but also in the is manifestly evident from the baptism chapter concerning the DECALOGUE, of John in the Jordan, to which ail which was also explained according to Judea and Jerusalem came, Matt. iii. that sense. Unless that sense had 5, 6; Mark i. 4, 5; and also that the been opened, who would think any Lord himself our Savior was baptized by thing else concerning the two sacra- John, Matt. iii. 13 to 17; and moreover ments, baptism and the holy supper, that He commanded the disciples, that than according to the natural sense, they should baptize all nations, xxviii. which is the sense of the letter? And 19. Who does not see, if he is will. thence any one might say or mutter to ing to see, that there is something divine himself, "What is baptism but the in that institution, which has hitherto pouring of water upon the head of an been concealed, because the spiritual infant? and what is this to salvation?" sense of the Word was not before reAnd also, "What is the holy supper vealed? And this is'now revealed, but the taking of br3ad and wine? and because the Christian church, such as it what is this to salvation? And besides, is in itself, is now first commencing; where is there any thing holy in them, the former church was Christian only except from this, that they have been in name, but not in essence and re received and enjoined from the eccle- ality. siastical order as holy and divine, and 669. The two sacraments, baptism that in themselves they are nothing and the holy supper, are, in the Chrismore than ceremonies, concerning tian church, like two jewels on the scepwhich the churches say, that when the tre of a king; but if their uses are not Word of God comes to those elements, known, they are like two figures of they become sacraments?" I appeal to ebony on a staff. Those two sacrathe laity and also to the clergy, whether ments in the Christian church may also they have perceived in spirit and heart be compared with two rubies or carany thing else concerning those sacra- buncles in the robe of an emperor; but ments and that they have worshipped if their uses be unknown, they are like them as divine for various causes and two carnelians or crystals in any gown. (oncernzng Baptism. 447 Without the user of those two sacra- CATION FROM EVILS AND FALSLS, AND mnents,revealed by means of the spirit- THUS P,LGENERATION. ual sense, mere conjectures would be That washings were enjoine, upon spread concerning them, such as a-e the sons of Israel, is known fior-^ t, e with those who divine from the stars, statutes made by Moses, as that A'uron yea, such as were with those fbomerly should,wash himself before he put or. who presaged from the flying of birds the garments of the ministry, Le'~ or from the entrails of beasts. The uses xvi. 4, 24; and before he came to the of those two sacraments may be com- altar to ir iiister, Exod. xxx. 18 to 21' pared to a temple, which, from'ts an- xl. 30, 31; in like manner the Levites, tiquity, has sunk down into the earth, Num. viii. 6, 7; and also others who and lies covered with ruins even to its became unclean by sins; and that they roof, over which the young and the are said to be sanctified by washings, Ex. old walk and ride in coaches and on xix. 14; xl. 12; Lev. viii. 6: wherehorses, not knowing that any such tem- fore, that they might wash themselves ple is under their feet and concealed, in a brazen sea and many lavers were which are altars of gold, walls within placed near the temple, 1 Kings vii. of silver, and decorations of precious 23 to 39: yea, that they washed vessels stone; which cannot be dug up and and utensils, as tables, benches, beds, brought forth into the light,except by dishes and cups, Lev. xi. 32; xiv. 8, means of the spiritual sense, which is 9; xv. 5 to 12; xvii. 15, 16; Mark at this day disclosed for the New Church, vii. 4. But washings and many such on account of its use in the worship of like things were commanded and enthe Lord. Those sacraments also may joined upon the sons of Israel, because be compared to a double temple, one of the church instituted with them was which is below and the other above; a representative church, and. this was and in the lower of which the gospel such, that it prefigured the Christian concerning the new advent of the church which was about to come. Lord Is preached, and also concerning Wherefore, when the Lord came into regeneration and thence salvation by the world, He abrogated the representaHim. From this'temple, around the tives, which all were external, and in. altar, there is an ascent into the upper stituted a church, of which all things temple, in which the holy supper is cel- should be internal; thus the Lord put ebrated, and thence a passage into away the figures, and revealed the effi. heaven, where the Lord receives them. gies themselves; as one removes a veil They may be compared to the taberna- or opens a door, and causes the things cle, in which, behind the entrance, ap- within not only to be seen, but also to peared the table upon which the bread be approached. Of all those things the of faces was arranged in order; and Lord retained only two, which should also the golden altar for incense, and in contain, in one complex, all things of the the midst the candlestick with the lamps internal church; which two things are lighted, by which all those things come baptism instead of washings, and the into view; and at length, for those who holy supper instead of the lamb, which suffer themselves to be illuminated, the was sacrificed every day, and fully at veil is opened to the holy of holies, the feast of the passover. where, in the place of the ark, in which 671. That the washings above menthe decalogue had been, the Word is tioned figured and shadowed forth, that laid tup, over which was the propitia- is,represented, spiritual washings, which tory with cherubs of gold. These are are purifications from evils and falses, representations of those two sacraments is manifestly evident from these: ~i7ien with their uses. the Lord shall have twashed away the 670. II. THAT BY THE WASHING filth of the daughters of Zion, and the WHICH IS CALLED BAPTISM, IS MEANT blood, by the spirit of judgment, ana SPIRITUAL WASHING, WHICH IS PURIFI- by the spirit of cleansing, Isaiah iv 4 448 Concerntng Baptism. Though thou wash thyself with nitrc, spirit of man and makes this equally and apply to thyself much soap, still clean? For every villain, robber or thy iniquity will retain spots, Jer. ii. murderer can wash himself even to 22; Job ix. 30, 31. Wash me from neatness: is the disposition of the vil. my iniquity, and I shall be whiter than lain, the robber and tp.e murderer thus snow, Psalm li. 2,7. Wash thy heart wiped away? Does not the intern-! from wickedness, 0 Jerusalem, that thou flow into the external, and work the grayest be saved, Jer. iv. 1.4. Wash effects of its will and understanding. yourselves, make yourselves clean; re- but not the external into the internal? move the wickedness of your works from for this is contrary to nature, becausmy eyes; cease to do evil, Isaiah i. 16. contrary to order; but that is according That the washing of the spirit of man to nature, because according to order was meant by the washing of his body, 673. IIence it follows, that washings, and that the internal things of the and baptisms also, unless the internal church were represented by external of man be purified from evils and falses; things, such as were in the Israelitish effect nothing more than the platter,' church, manifestly appears from these and plates cleansed by the Jews; and, words of the Lord: The Pharisees as it also follows there, than the sCpul. and scribes, seeing that his disciples ate chres, which outwardly appear beautifuld bread with unwashed hands, found but within are full of the bones of the fault; (for the Pharisees and all the dead, and of all uncleanness, Matt. Jews, unless they wash their hands up xxiii. 25 to 28; which is still more to the wrist, eat not; beside many manifest from this, that the hells are other things which they have received full of satans from men as well baptized to hold, as the washing of cups, and as not baptized. But what good earthen and brazen vessels, and beds;) baptism effects, will be seen in what to whom and to the multitude the Lord follows. Wherefore, without its uses said, Hear Ale, all of you, and under- and fruits, it conduces no more to salstand; there is nothing out of a man, vation, than the triple cap on the pope's which, entering into him, can make him head, and the sign of the cross on his unclean; but the things which go out of shoes, to his pontifical'supereminence; him make him unclean, Mark vii. 1, 2, nor more than the purple robe about a 3, 4, 14, 15; Matt. xv. 2, 11, 17, 18, cardinal to his dignity, or the cloak 19, 20. And in other places; as, Wo to about a bishop to the true discharge of you, scribes and Pharisees, because you his ministry; nor more than the throne, make the outside of the cup and of the crown, sceptre and robe of a king, to platter clean, but the insides are full his regal power; nor more than the cap of rapine and excess. Blind Pharisee, of silk upon the head of a laurelled first make the inside of the cup and of doctor to his intelligence; nor more the platter clean, that the outside may than the standards before troops of be made clean also, Matt. xxiii. 25, horsemen to their bravery in war. 26. From these it is evident, that by Yea, it may further be said, that it does the washing which is called baptism, not purify man any more than the spiritual washing is meant, which is washing of a sheep and a lamb before purification from evils and falses. shearing; for the natural man, separate 672. What man of sound reason firom the spiritual man, is merely an ani. cannot see, that the washing of the mal; yea, as was before shown, he is face, of the hands and feet, and of all more of a wild beast. than the wild the limbs, yea, of the whole body in a beast of the forest. Wherefore, if you bath, effects nothing else than that the are washed with the water of rain, with dirt is washed off, so that, in the sight the water of dew, with the waters of of men, in the human form they may the most excellent fountains, or, as the appear clean? And who cannot under- prophets say, if you are cleansed with stand that no washing enters into the nitre, hyssop or soap every day, still concc:elng- Bcaptism.. 449 you are not purified from iniquities, uses of baptism, which will be, treated except by means of regeneration, con- of ill what follows. cerning which we have treated in the 675. That circumcision was instb chapters concerning Repentance and tuted for a sign that the men of the concernilng r ef tbrination and Regen- Israelitish church were of the posterity erationl. of Abraham, Isaac and Jacob, is evi. 6i'4. III. THAT BAPTISMi WAS IN- dent from these words: God said to STITUTED IN THE ROOMI OF CIRCUAI- Abraham, lhis is the covenant with CISION; BECAUSE BY ThIE CIRCUMCISION Jle, which ye shall observe betweenl iIe OF TIIE FORESKIN, WAS REPRESENTED anld you, and thy seed after thee; cirTHE CIRCUMICISION OF' TllE HI-IART, IN cunecise every male amlong you, and ye ORDER THAT AN INT'rENAL CHURCH shall circumcise the flesh oj' your foreMIGIIT SUCCEED TiIE EXTERNAL skin, that it may be for a sign of the CHURCH, WHICHI IN ALL AND EVERY covenant between JMe and you, Gen.'rIING FIGURED FORTH TIlE INTERNAL xvii. 10, 11; which covenant, or its CHURCH. sign, was afterwards confirmed by It is known in the Christian world, Moses, Lev. xii. 1, 2, 3. And because that there is an internal and an exter- that church was distinguished firon the nal man, and that the external is the rest by that sign, therefore, before the same with the natural man, and the sons of Israel passed over the Jordan, internal the same with the spiritual it was commanded that they should be man, because his spirit is in it; and, circumcised again, Josh. v. The rea because the church consists of men, that son was, because the land of' Canaar., thlere is given an internal church and represented the church, and the river an external churt h; and, if the succes- Jordan introduction into it. And sions of churches from ancient times to moreover, that they might rememnbi the present, be traced, it will be seen that sign in the land of Canaan itself, that the former churches were external this was commanded: WL/en ye shafl churches, that is, that their worship have come into the land, and shall have consisted in external things, which planted every trec for Jbod, ye shall represented the internal things of the circumcise the foreskin of its fiuit; Christian church, which was founded three years it shall be to you uncircumby the Lord when he was in the world, cised, it shall not be eaten, Lev. xix. and now is first being built up by Him. 23. That circumcision represented, The primary thing which distinguished and thence signified, the rejection of the Israelitish church from the rest in the lusts of the flesh, and thus purificathe Asiatic world, and afterwards from tion from evils, the same as baptism, is the Christian, was circumcision; and evident from the passages in the Word because, as has been said, all the things where it is said, that they should cirof the Israelitish church, which were ex- cumcise the heart, as in these: Moses ternal, figured forth all the things of said, Circumcise the foreskin of your the Christian church, which are inter- heart; harden not your neck, Deut. nal, Therefore the primary sign of that x. 16. Jehovah God will circumcise thy church was inwardly similar to the sign heart, and the heart of thy seed, that of the Christian church; for circumn- thou mayest love Jehovah thy God cision signified the rejection of the lusts from thy vwhole heart, and from thy of the flesh, and thus purification from whole soul, that thou mayest live, xxx. evils; baptism also signifies the like. 6. And in Jeremiah: Circumcise yourWhence it is manifest, that baptism selves to Jehovah, that He may remove was commanded in the room of circum- the foreskins of your heart, ye men of cision, in order both that the Christian Judah and inhabitants of Jerusalem, church might be distinguished from lest my anger go forth like fire, on acthe Jewish church, and that the inter- count of the wickedness of your work.,, ial church might thus be better iv. 4. And in Paul: In Jesus Christ known; and this is known from the neither circumcision availeth any thing,.57 450 Concerning Baptlsm. nor unlcircumcision, but faith working So it is with one who is circun.clsed by charity; and a new creature, Gal. and baptized, unless he circumcise or v. 6; vi. 15. From these now it is wash his heart. alanife-t, that baptism was instituted in 677. IV. ThAT THE FIRST USE OF the place of circumcision, because, by BAPrTISM Is NTRODUCTION INTO THE the circumcision of the flesh, the cir- CHRISTIAN CHURCH, AND AT THE SAMIE cumcision of the heart was represented, TIME INSERTION AMONG CHRISTIANS IN which also signifies purification from THE SPIRITUAL WORLD. evils; foevivils of every kind arise fiom That baptism is an introduction into the flesh, and the foreskin signifies its the Christian church, is evident from filthy loves. Since circumcision and many things, as from these: (1.) That the washing of baptism signify the same baptism was instituted in the place of thing, therefore it is said in Jeremiah, circumcision, and that as circumcision Circumcise yourselves to Jehovah, that was a sign that they were of the IsraHe may remove the foreskins of your elitish church, so baptism is a sign that heart, iv. 4; and a little after, O Je- they are of the Christian church, as rusalem, wash thy heart from wicked- was shown in the preceding article; ness, that thou mayest be saved, verse and a sign does nothing else than that 14. What the circumcision and wash- they may be known, like swaddling ing of the heart are, the Lord teaches clothes of diverse colors put on the inin Matt. xv. 1S, 19. fants of two mothers, that they may be 676. There were many among the distinguished firom each other, and may sons of Israel, and there are at this day not be changed. (2.) That it is only a many among the Jews, who believe sign of introduction into the church, is themselves to have been elected in pref- manifestly evident fiom the baptizing erence to all others, because they have of infants, who are partakers of no been circumcised; and among Chris- reason at all, and are not as yet more tians, because they have been baptized; fit for receiving any thing of faith, than when yet both circumcision and bap- young shoots in any tree. (3.) That tismn were given only for a sign and for not only infants are baptized, but also a memorial, that they should be puri- all foreign proselytes who are converted fled froml evils, and thus become elect. to the Christian religion, both small What is an external without an internal and great, and this before they have ui ith man, but like a temple without been instructed, merely from the conwvrship, which is not for any use, un- fession that they wish to embrace ChrisI[ss it may serve for a stable? And tianity, into which they are inaugurated f.:rther, what is an external without an by baptism; which also the apostles inlternal, but like a field of mere straw did, according to the words of the Lord, and stalks without any corn? or like that they should make disciples of' ali a vineyard of mere branches and leaves nations, and baptize them, Matt. xxviii. without any grapes? or like a fig-tree 19. (4.) That John b)aptized all that without its fruit, which the Lord came to him from Judca and.Jerrusalem, cursed?' Matt. xxi. 19; or like the in the Jordan, iii. 6; Mark i. 9. The'lamps in the hands of the foolish virgins reason why he baptized in the Jordan without oil'? Matt. xxv. 3; yea, what, was, because the entrance into the but like a habitation in a mausoleum, land of Canaan was through that river; where dead bodies are under the feet, and by the land of Canaan was signibones ab:out the walls, and nocturnal fled the church, because it was there; spectres flying under the roof? or and thence, by the Jordan, introduction like a coach drawn by leopards, upon into it. That that land signified the which a wolf sits as coachman, and an church, and the Jordan introduction ideot rides in it? For the external into it, may be seen in the APOCALYPSE man is not the man, but only the figure REVE.ALED, n. 285. But this is done of a man; for the internal, which is, on earth; but in the heavens, infants to be wise from God, makes the man. are introduced by baptism into the Concernzng Baptzsm. 4 51 Christian heaven, and angels are there which is the most universal of all, and assigned to them by the Lord, to take on which the general and particular care of them. Wherefore, as soon as ones depend in a continued series; and Infants are baptized, angels are ap- that the most universal one enters into pointed over them, by whom they are all, as the essence itself into forms; and kept in a state of receiving faith in the that thus, and thus only, they make one: Lord; and as they grow up, and come this oneness is what causes the preserto the exercise of their own right and vation of the whole, which otherwise their own reason, the guardian angels would fall to pieces, and not only releave them, and they associate to them- lapse inlto the first chaos, but into selves such spirits as make one with nothing. How would it be with man, their life and faith. Whence it is unless all and every thing in his body manifest, that baptism is an insertion were most distinctly arranged, and the among Christians also in the spiritual whole of them depended on one heart world. and lungs? What else but a confiused 678. That not only infants, but also something? Could the stomach then all, are inserted by baptism among Chris- exercise its functions, the liver and pan tians in the spiritual world, is because creas theirs, the mesentery and mesopeople and nations in that world are colon theirs, the kidneys and intestines distinguished according to their reli- theirs? It is from the order in them gions; Christians are in the middle, and among them, that all and each of Mahometans around them, idolaters of them appear before man as one. Withvarious kinds behind them, and Jews out distinct order in the mind or spirit at the sides. Moreover, all of the same of man, and unless the whole of it de. religion are arranged into societies in pended on the will and understanding, heaven according to the affections of what could it be, but a confused and love to God and towards the neighbor; indigested something? Without that in hell into congregations according to order, would a man be able to think and the affections opposite to those two loves, will any more than his picture on a thus according to the lusts of evil. In tablet, or his statue In the house? What the spiritual world, by which we mean would man be without the most orderly both heaven and hell, all things are influx from heaven, and the reception of most distinctly arranged, in the whole it? And what would this influx be, and in every part, or in general and in without one most universal, on which every particular. On the distinct ar- the government of the whole and of all rangement there, the preservation of its parts depends, thus unless it were the whole universe depends, and this from God, and unless in Him and from distinction cannot be effected, unless, Him all things existed, lived and moved? every one, after he is born, be known by These things may be illustrated to the some siogn, indicating to what religious natural man by innumerable things, as assembly he belongs; for without the by these: What would an empire or Christian sign, which is baptism, some kingdom be without order, but a gang Mahometan spirit, or some one of the of robbers, many of whom being gathidolaters, might apply himself to Chris- ered together would slay thousands, and tian infants newly born, and also to at length a few, these many? What children, and infuse into them an in- would a state be without order? yea, clination for his religion, and thus draw what would a house be without order? away their mind and alienate them And what would a kingdom, state, or from Christianity, which would be to house be, unless some one in each distort and destroy spiritual order. should act as supreme? 679. Every one, who traces effects to 6S0. Besides, what is order without causes, may know that the consistence distinction? and whatis distinction withof all things depends on order; and out indications? and what are indica. that there are manifold orders, general tions without signs, by which the qualand particular; and that there is one, ities are known? For without a knowl 452 Concerning Blaptzsm. edge of the qualities, order is not who engages himself to some master known as order. The signs or signa- and receives a livery as his badge, anct tures in empires and in kingdoms are runs away and in his livery serves antitles of dignities and rights of admin- other; or like a standard-bearer who istration annexed to them; thence are goes off with the standard, and cuts it subordinations, by means of which all in pieces, and throws the pieces of it are arranged together as into one: in either into the air, or under the soldiers' this manner a king exercises, according feet, that they may be trampled upon to order, his regal power distributed In a word, the name that one is a Chrisamong many, whence a kingdom be- tian, that is, that he is of Christ, and comes a kingdom. The case is similar not to acknowledge Him and follow in very many other things, as in armies: Him, that is, to live according to his what valor would they have, unless they commandments, is as empty as a were distinguished in an orderly man- shadow, as smoke, and as a blackened ner into phalanxes, these into cohorts, picture; for the Lord says, TI/1y cali and these into companies; and subordi- ye lIe Lord, and do not the things nate leaders were appointed over each, that I say? Luke vi. 46, and the and one over all, who is supreme? following. igany will say to l]e itn thai And what would those arrangements day, Lord, Lord; but then I shall cont-e, without the signs, which are called fess to them, I know you not, Matt. vii. standards, to show in what station every 22, 23. one is to be? By such means all act 682. By the name of the Lord Jests in battles as one, and without them they Christ, nothing else is meant in tle would rush against the enemy, like Word, than an acknowledgment of Hilly troops of dogs, with open mouths, howl- and a life according to his commani. ing and empty fury; and then all with- ments. The reason why His name out strength would be cut to pieces by signifies those things, you may see in the enemy arranged in the proper order the explanation of the second comof battle; for what can the divided do mandment of the decalogue, Thlou shalt against the united? By these things not take tlhe name oj God in vain is illustrated this first use of baptism, Nothing else is meant,)y the name of which is a sign in the spiritual world, the Lord in these passages: Jesus that he is of Christians, where every said, Ye will be hated by all nations on one is inserted among societies and account of my name, Matt. x. 22; xxiv. congregations there, according to the 9, 10. WVhere two or three are gath quality of the Christianity in him or ered together in my name, there am 1 out of him. in the midst of them, xviii. 20. A s 681. V. THE SECOND USE OF BAP- many as received hlim, to themn ITe TISM IS THAT fHIE CHRISTIAN MAY gave power that they might be sons qf KNOW AND ACKNOWLEDGE THE LORD God, believing in his name, John i. L2. JESUS CHRIST, THE REDEEMER AND MIany believed in his name, ii. 23. HI-e SAVIOR, AND FOLLOW HIM. that believeth not is already judged, This other use of baptism, which is, because he hath not believed in the naime that one may know the Lord, the Re- of the only begotten Son of God, iii. deemer and Savior Jesus Christ, in- 17, 1S. Believing, they shall have separably follows the first, which is, life in his name, xx. 31. On account that there may be introduction into the of my name thou hast labored and hast Christian church, and insertion among not fainted, Rev. ii. 3; and elsewhere Christians in the spiritual world; and Who cannot see, that by the name of what is that first use without this other, the Lord, in those passages, is not meant but only a name? It is like a subject the name only, but the acknowledgwho attaches himself to a king, and yet ment of Him, that He is the Redeemer disobeys his laws or those of his coun- and Savior. and at the same time try, and attaches himself to a foreign obedience, and at length faith in IHim? king, and serves him; or like a servant for at baDtism an infant receives the Coce rnig B^ptism. 4 53 sign of the cross upon the forehead and of God, but as the son of Joseph, but breast, which is a sign of' inauguration rebels and regicides? And what are into the acknowledgment and worship their speeches, but blasphemies aguaist of the Lord. By nanie also is meant the HIoly Spirit, which cannot be forthe quality of any person; the reason given in this world nor in the future? is, because, in the spiritual world, every These, like dogs with open mouths, bite one is named according to his quality; the Word, and tear it to pieces with their wherefore by the name that one is a teeth. With these, who are opposed to Christian, is meant his quxlity, that he Christ and his worship, all the tables are has faith in Christ, and charity towards fill of the vomit of eating, Isaiah xxviii. the neighbor, fiom Christ. This is 8; xlviii. 26; when yet the Lord Jesus meant by name in the Revelation. The Christ is the Son of the Most High Son of Man said, I have a few names God, Luke i. 32, 35; the Only-begotin Sardis, that have not defiled their ten, John i. 18; iii. 16; the true God garments, adal thley shall walk with JIe and eternal Life, 1 John v. 20, 21; in white, because th:ey are 7worthy, Rev. in whom all the fulness of the Godhead iii. 4. By walking with the Son of dwelleth bodily, Coloss. ii. 9; and that Man in white, is signified to follow the He is not the son of Joseph, Matt. i. Lord, and to live according to the truths 25; besides in thousands of other of his Word. The like is meant by places. name in John: Jesus said, Tile sheep 684. VI. THAT THE TIIIRD USE OF heat ary voice, and I call my own sheep BAPTISM, WHICH IS THE FINAL USE, IS, by name, and lead them out. Igo be- TIIAT MAN MAY BE REGENERATED, fore them, and the sheep follow lie, be- This use is the very use for the sake cause they know my? voice; but a stran- of which baptism was instituted, thus ger they do not follow, because' they the final use; the reason is, because knzow not the voice of strangers, x. 3, he who is truly a Christian, knows and 4, 5. By name is by the quality, in acknowledges the Lord the Redeemer that they are Christians; and to follow Jesus Christ, who, because IIe is the Him is to hear his voice, that is, to Redeemer, is also the Regenerator. obey his commands. This name all That redemption and regeneration receive at baptism, for it is in the sign. make one, may be seen in the chapter 6S-3. What is a name without the concerning Reformation and Regenthing, but a something vain, and a eration, art. iii. And also a Christian F.ound, such as rebounds from the trees possesses the Word, in which the means (of a forest, or from arched roofs, which of regeneration are fully described; and is called an echo? or like the almost the means there are faith in the Lord, inanimate sound from persons dream- and charity towards the neighbor. ing? or like the sound of the wind of This is the same with what is said conthe sea, or of a machine, in which there cerning the Lord, that lie baptizeth is nothing of use? Yea, what is the with the Holy Spirit and fire, Matt. iii. name of being a king, a duke, a consul, 11; Mark i. 9 to 11; Luke iii. 16; a bishop, an abbot, a monk, without John i. 33. By the Holy Spirit is the office which adheres to the name, meant the divine truth of faith, and by but vanity? Thus what is the name fire the divine good of love or charity, of beingr a Christian, xwhen yet the man both proceeding from the Lord. That lives like a barbarian, and contrary to the divine truth of faith is meant by the precepts of Christ, but like looking the Holy Spirit, may be seen in the at the sign. of Satan instead of the sign chapter concerning the HOLY S1PIRIT: of Christ, whose name, nevertheless, and that the divine good of love is was interwoven in golden threads at meant by fire, may be seen in the baptism? What are those, who, after APOCALYPSF REVEALED, n. 46S, 395; Lhey have received the signature of and by means of these two, all regene. Christ, laugh at his worship, scoff at his ration is effected by the Lord. The name, and profess himn not as the Son reason that the Lord himself was bap. 454 Concerning Baptism. tized by John, (Matt. iii. 13 to 17; works, and whether he receives faith Mark i. 9; Luke iii. 21, 22,) was not to which, instead of the infant, it is only that He might institute baptism for answered by the sponsors, " Yes." the future, and go before as an example, Renunciation of the devil, that is, of but also because He glorified his HIu- the evils which are from hell, and fait?. man, and made it Divine, as He regen- in the Lord, perfect regeneration. erates man. and makes him spiritual. 686. It is said in the Word, that the 685. From what has been said before Lord God our Redeemer baptizes with and now, it may be seen, that the three the Holy Spirit and fire: that by this uses of baptism cohere as one; in like is meant, that the Lord regenerates manner as the first cause, the mediate man by the divine truth of faith, and cause, which is the efficient, and the by the divine good of love or charity, ultimate cause, which is the effect, and may be seen above in this article, n. the end itself for the sake of which the 6S4. Those who have been regeneratformer were. For the first use is, that ed by the Holy Spirit, that is, by the one may be named a Christian; the divine truth of faith, are in the heavsecond, following firom this, is, that he ens distinguished from those who have may know and acknowledge the Lord been regenerated by fire, that is, by the Redeemer, Regenerator and Sa- the divine good of love. Those who vior; and the third is, that he may be have been regenerated by the divine regenerated by Him, and when this is truth of faith, go in heaven in white done, he is redeemed and saved. Since garments of fine linen, and are called these three uses follow in order, and spiritual angels; but those who hae a join themselves together in the last, been regenerated by the divine good and thence, in the idea of the angels, of love, go in purple garments, and are cohere as one, therefore, when baptism called celestial angels. Those who g( is performed, read in the Word, and clothed in white garments, are meant named, the angels who are present do by these: They follow the Lambh, clothea not understand baptism, but regenera- iniinc linen white and clean, Rev. xix. tion; wherefore by these words of the 14. They shall walk with hle in white, Lord, TV/tosocver believcth and is bap- iii. 4; and also vii. 14. Th/e angecls at tizcd, shall be saved, but whosoever be- the Lord's sepulchre, seen in white and lieveth not shall be condelmned, Mark shininggarments, (Matt. xxviii. 3; Luke xvi. 16, this is understood by the angels xxiv. 4,) were of this kind; for fine in heaven, that he who acknowledges linen signifies the rig-htcousness of the the Lord and is regenerated is saved. saints, Rev. xix. S, where this is openly Thence also it is, that baptism is called said. That garments, in the Word, by Christian churches on earth TI-IE signify truths, and white and fine linen LAVER OF REGOENERATION. Let the garments, divine truths, may be seen Christian, therefore, know that whoso- in the Apoc. REVEALED, n. 379, where ever doth not believe in the Lord cannot that is shown. That those who have be regenerated, although he has been also been regenerated by the divine baptized; and that baptizing, without good of love are in purple garments, is faith in the Lord, does nothing at all, because purple is the color of love, may be seen above in this chapter, art. which it derives from the fire of the ii. n. 673. That baptism involves sun and its redness, by which is signipurification from evils, and thus regen- fled love: see the APOCALYPSE REeration, may be very well known to VEALED, n. 468, 725. Since garments every Christian; for when the priest, as signify truths, therefore he who was an infant is baptized, makes with his found among the guests not clothed fin-ger a sign of the cross on the fore- with wedding garments, was cast out head and on the breast, as a memorial and cast into outer darkness, AMatt. of the Lord, he afterwards turns him- xxii. 1.l, 12, 13. self to the sponsors, and asks whether 687. Besides, baptism, like regenerahe renounces the devil and all his tion, is represented, both in heaven and Concerning Bapatsm. 4 5. in the world, by mnany things. In heaven, wings. To which we may add things as has now been said, by white and still more trivial; it is represented by purple garments, and besides by the the desire of certain birds of itnmersinl marriage of the church with the Lord; themselves in waters for the sake of and also by the new heaven and new washing and cleansing themselves, earth, and the New Jerusalem descend- after which they return, like the nightining thence, concerning which, He that gales, to their songs. In a word, the sat upon the throne said, Behold I whole world, fronm the firsts to the lasts make all things new, Rev. xxi. 1 to 4, of it, is full of representations and types a; andl by the river of living water of regeneration. proceeding from the throne of God and 688. VII. THAT BY MEANS OF THE of the Lamb, xxii. 1, 2; and also by BAPTISM OF JOHN, A WAY Was PREthe five prudent virgins, who had lamps PARED, THAT JEHOVAH THE LORD and oil, and went in with the bride- MIGHT BE ABLE TO COME DOWN INTO groom to the wedding, Matt. xxv. 1, THE WORLD AND PERFORM REDEMP2, 10. One baptized, that is, regen- TION. erated, is meant by creature, Mark xvi. It is read in Malachi, Behold I send 15; Rom. viii. 19, 20, 21; and by a new my angel, who will prepare the way creature, 2 Cor. v. 17; Gal. vi. 15: for before Jle; and suddenly the Lord creature is said from to be created, by whom ye seek will come to his temple, which also is signified to be regenerat- even the Angel of the covenant. whoni ed: see the APOCIALYPSE REVEALED, ye desire. T;tVto will be able to bea7 n. 254. In the world, regeneration is the d(ay of his coming, and who wilI represented by various things, as by stand when He shall appear? iii. 1, A. the blossomings of all things of the And again; Behold I will send to you earth in the time of spring, and by Elijah the prophet, befbre the great their successive growth even to fiuctifi- and terrible day of Jehovah cometlh, cations; in like manner, by the growth lest I comle and smite the earth with a of every tree, shrub and flower, from curse, iv. 5, 6. And Zachariah the. the first month of heat even to the last father, prophesying concerning his son of it. It is represented also by the pro- John: Thou child shalt be called the gressive ripening of all fruits from the prophet of the M[ost Highf; thou shalt first stamen to fill maturity: it is go before the face of the Lord, to pre. represented then by morning and even- pare his ways, Luke i. 76. And the ing showers and by dews, at the coming Lord himself, concerning John: This of which the flowers open themselves, is he of whom it is written, Behold 1 and at the darkness of night they con- send my angel before my face, who will tract themselves; again, by the fra- prepare thy way before Thee, Luke vii. grances from gardens and fields, and 27. From these it is evident, that John also by the rainbow in the cloud, Gen. was that prophet who was sent to preix. 14 to 17; as also by the splendid pare the way for Jehovah God, that He colors of the morning before sunrise; might come down into the world, and and, in general, by the continual reno- perform redemption; and that he prevation of all things in bodies, by means pared that way by baptism, and then of the chyle, and by means of the ani- the annunciation of the coming of the mal spirit, and thence the blood, the Lord; and that without that preparapurification of which from useless things, tion, all there would have been smitten and renovation, and as it were regen- with a curse, and would have perished eration, is perpetual. If attention be 6S9. The reason why a ray wvas given to the vilest things in the earth, prepared by the baptism of John was, an image of regeneration is presented because, by means of that, as was in the wonderful transformation of silk- shown above, they were introduced worms and niany other worms into into the fufture church of the Lord, and nlyqnphs and butterflies, and in that of in heaven were inserted among those others, which in time are furnished with there, who expected and desired the 456 Concernling Baptism. Messiah, and thus were guarded by 690. As to what concerns tile bap angels, so that devils fioin hell might tism of John, it represented the cleans. not break forth and destroy tlhem. ingof the external man; but the bap. Wherefore it is said in Malachi,'Vho tism which is at this day with Chriswill be able to bear the day o' his corn- tians, represents the cleansing of the ng.i? and, Lest Jehovah come and smite internal man, which is regeneration the earth with a curse, iii. 2, and iv. 6. wherefore it is read, that John baptized in like manner in Isaiah; Behold the with water, but that the Lord baptizes day of Jehovah cometh, cruel, and of with the Holy Spirit and fire; and indignation, and of wrath, and of an- therefore the baptism of John is called ger. I will shake the heaven, and the the baptism of repentance, Matt. iii. 2. earth shall tremble out of its place, in Mark i. 4, and the following; Luke the day qf the wrath of his anger, xiii. iii. 3,16; Jolln i. 25, 26, 33; Acts 6, 9, 13; xxii. 5, 12. Likewise in i. 22; x. 37; xviii. 25. The Jews Jeremiah, that day is called a day of who were baptized were merely exterwasting, (f vengeance, and of destruc- nal men, and the external man cannot tion, iv. 9; vii. 32; xlvi. 10, 21; xlvii. become internal without faith in Christ. 4; xlix. 8, 26: in Ezekiel, a day That those who were baptized with the of anger, of cloud and thick darkness, baptism of John became internal men, xiii. 5; xxx. 2, 3, 9; xxxiv. 11, 12; when they received faith in Christ, and xxxviii. 14, 16, 18, 19: and also in then were baptized in the name of Amos, v. 13, 18, 20; viii. 3, 9, 13: in Jesus, may be seen in the Acts of the Joel, the great and terrible day of Apostles, xix. 3 to 6. Jehovah, and who will be able to bear 691. Moses said to Jehovah, S/hon it? ii. 1, 2, 1l; iii. 2, 4: and in me thy glory; to whom Jehovah said, Zephaniah; In that day there shall be Thou canst not see my face, because no the voice of a cry; the great day of man shall see Jife and live. And ft; Jehovah is near, this day a day of wrath, said, Behold there is a place where thou a dclay of trouble and distress, a dlay of shalt stand upon a rock, and I will put wasting and devastation. In the clday thee in a hole of the rock, and I will of Jehovah's wrath the whole earth shall cover thee with my hand, until 1 shall be devoured, and tie will niake a consum- have passed by; and when I shall have ni ation with all the inhabitants of the removed my hand, thou shalt see m3n efarth, i. 7 to 18: besides in other back parts, but niy face shall not be aces. From which it is manifest, that seen. Exod. xxxiii. lS to 23. The tnless a way had been prepared for reason why man cannot see God and Jehovah coming down into the world, live, is, because God is Love itse!l and by baptism, the effect of which in heav- Love itself or the Divine Love, in the en was, that the hells were closed, and spiritual world, appears before the anthe Jews preserved from total destruc- gels as a sun, distant from them as tion, [they must have perished]. Jeho- the sun of our world is distant from vah also said to Moses, In one moment, men. Wherefore, if God, who is in the if I should conime up into the midst of midst of that sun, should approach near thee, I should consunie the people, Exod. to the angels, they would perish, as xxxiii. 5. That it is so, is clearly man- men would if the sun of the world ifest from the words of John to the mul- should approach to them, for it is equally titudes coming out to be baptized by burning; for whlich reason there are him 0 generation of vipers, who perpetual temperatives, which modify hath warned y/ou to flee from the wrath and moderate the heat of that love, lest to cone? Matt. iii. 7; Luke iii. 7. it should flow in, as it is in itself, into That John also taught Christ and his heaven, for then the angels would be coming, when he baptized, may be seen consumed. And therefore, when the Luke iii.. 16; John i. 25, 26, 31, 32, Lord exhibits Himself more immediate33: iii. 26. Hence it is manifest how ly present in heaven, the wicked who Jolm preipared the way. are under heaven begin to lament, to be Concerning Baptism. 457 tortured, and to become inanimate; I saw in the way an angel in a violet. wherefore they flee away into caves and colored garment. He joined himself clefts of the mountains, crying, Fall to my side, and said, "I see that you upon us, and hide us fronm the face of have come from the school of wisdom, Him that sitteth upon the thr2one, Rev. and that you were delighted with the vi. 16; Isaiah ii. 19,21. The Lord things heard there; and because I himself does not descend, but an angel perceive that you are not fully in this with a sphere of love from the Lord world, because you are at the same around him. I have several timesseen time in the natural world, and are the wicked terrified by that descent, as therefore ignorant of our Olymrpiac gyinif they saw death itself before their nasiums, where the ancient sages meet eyes; some who precipitated themselves together, and learn of the new comers deeper and deeper into hell, and some from your world what changes of state driven to madness. Thence it was and successions wisdom has underthat the sons of Israel prepared them- gone and still undergoes; if'you please, selves for three days, before the descent I will conduct you to a place where of Jehovah the Lord upon mount Sinai; several of the ancient sages and their and that the mount was hedged around, sons, that is, their disciples, diwell." lest any one should approach and die, And he conducted me to the confines Exod. xix. It was similar with the between the north and east; and when, holiness of Jehovah the Lord in the from an elevated place, I looked forward decalogue, then promulgated and written thither, behold, there appeared a city, upon trwo tables with the finger of God, and on one side of it two hills, and the and afterwards laid up in the ark, over one next to the city lower than the which, in the tabernacle, the mercy-seat other; and he said to me, " That city was placed, and upon this the cherubs, is called Athenmum, the lower hill that no one might touch that holiness Parnassiurn, and the higher Ieliimmediately with the hand or eye; to conaeum. They are so called, because which neither could Aaron come but the ancient vise men in Greece, as Pyonce in a year, after he had expiated thagoras, Socrates, Aristippus, Xenohimself by sacrifices and incense. phon, with their disciples and scholars, Thence it was that the Ekronites and reside in the city and around it." Ard Jlethshemites to several thousands died, I inquired about Plato and Aristotle. only because they saw the ark with He said that they and their followers iheir eyes, 1 Sam. v. 11, 12; vi. 19: dwvelt in another region, because they alnd also Uzzah, because he touched it, taught rational things, which are of the 2 Sam. vi. 6, 7. From these few things understanding; but the former, moral it has been illustrated, with what a things, which are of life. lie said that curse and destruction the Jews would students were frequently sent away have been smitten, unless they had from the city Athenaeum to the learned been prepared, by means of the bap- of the Christians, that they might tell tism of John, for receiving the Messiah, what they think at this day concerning who was Jehovah God in the human God, concerning the creation of the form, and unless He had assumed the universe, concerning the immortality Human, and thus revealed Himself; and of the soul, concerning the state of that they were prepared by this, that in man relative to the state of beasts, and heaven they were enrolled and num- concerning other subjects which are of bered among those who, in heart, ex- interior wisdom. AIld he said tihat pected and desired the Messiah; whence the herald had announced a meeting angels were then sent and made their to-day, an indication that the emissaries guardians. had found new comers from the earth, from whom they have heard curious 69`2. To the above I shall add these things. And we saw many going out RELA rIONS. FIRST. When I was of the city and friom the vicinity, some going notne from the schoo of wisdom, having laurels upon their heads, some 58 45fi8 Concerning Bapttsm. holdinll palms in their hands, some fore, if beasts cot ld speak they NAvuu1ld with books under their arms, and some reason on any subject as ingeniously with pens under the hair of the left as men; a proof of which is, that they temple. We joined them, and went up think from reason and prudence as well together with them; and behold, upon as men. 5. That understanding is the hill an octagonal palace, which they only a modification of light from the called the Palladium; and we entered, sun, heat cooperating, by means of and behold there eight hexangular ether, so that it is only the activity of apartments, in each of which there was interior nature, and that this can be a library, and also a table, at which the exalted so that it may appear as wisdom laurelled ones sat down; and in the 6. That it is therefore vain to believe Palladium itself were seen seats carved that man lives after death, any mnore out of stone, upon which the rest seated than a beast; except that he may, perthemselves. And then a door was haps, for several days after his decease, opened to the left, through which two from an exhalation of' the life of the new comers from the earth were intro- body, appear as a thick cloud under duced, and after they had been saluted, the form of a ghost, before he is dissione of the laurelled ones asked them, pated into nature; scarcely otherwise "' WHAT NEWS FROM THE EARTH?" than as a twig, taken out of the ashes, And they said, " The news is, that they appears in the likeness of its own form. have found in the woods men like 7. Consequently that religion, whicl beasts, or beasts like men; but that teaches a life after death, was invented, from the face and body they know that that the simple may be held inwardly lhey were born men, and in the second in bondage by its laws, as they are or third year of their age lost or left in held outwardly by the laws of the state.' the woods. They said that they could To this they added, that the merely in. not express any thing of thought, nor genious reason thus, but not the intellilearn to articulate sound into any word; gent. And they asked, " How do the: that they did not know the food con- intelligent?" They said that they had venient for them, as beasts do, but that not heard, but that they thought so. they put wild fruits both clean and un- On hearing these things, all who sat clean into their mouth; beside many at the tables said, "Oh! what times other things; from which some of the now upon the earth! Alas! what learned with us conjectured, and some changes has wisdom undergone! Is it concluded, many things concerning the not turned into an infatuated ingenuity? state of men relative to the state of The sun is set, and it is under the beasts." On hearing this, some of the earth diametrically opposite to its meancient sages asked, "What do they ridian. From the case of those who conjecture and conclude from them? " were left and found in the woods, who And the two new comers answered, may not know that fnan uninstructed " Many things, which, however, may be is such? Is he not as he is instructed? referred to these: 1. That man, from Is he not born in ignorance more than his nature, and also from nativity, is the beasts? Must he not learn to walk more stupid, and thence inore vile, than and to speak? If he did not learn to any beast, and that he becomes so, if Xwalk, would he raise himself up on his he is not instructed. 2. That he can feet? If he did not learn to speak, be instructed, because he has learned would he utter any thing of thought? to sound articulately, and thence to Is not every man just as he is instrluctspeak; and that by this means he began ed, insane from falses, and wise fiom to utter thoughts, and this successively truths? And is not he who is insane more and more, until he could express from falses, in the full persuasion that the laws of society, many of which, he is wiser than one who is wise from however, are impressed upon beasts truths? Are there not idiots andl infrom nativity. 3. That beasts have sane persons, who are no more men rationality as well as men. 4 Where- than those found in the woods? Are Concerning Baptism. 459 not those who are deprived of memory the light of truth they saw truth, and by like these? From all these cases we means of truths perceived good friom have concluded, that man, without in- the delight of the love of it. But as struction, is not a man nor a beast, but the human race, in the following ages, a form which can receive into itself receded from the acknowledgment that that which makes a man; and thus that all the truth of wisdom, and thence he is not born a man, but that he be- the good of love with them, continually comes a man; and that man is born such flowed in from God, they ceased to be a form, that he may be an organ recep- habitations of God; and then also ceastive of life from God, in order that he ed communion with God, and consociamay be a subject into which God can tion with angels; for the interiors of put every good, and, by union with him- their mind were bent out of their self, make him happy for ever. We direction, which had been elevated upperceive, from your discourse, that wis- wards to God by God, into a direction doln at this day is so far extinguished more and more oblique outwards into or infatuated, that ththey know nothing the world, and thus to God by God at all concerning the state of the life of through the world; and at length turnmen relative to the state of the life of ed about into the opposite direction, beasts; thence it is, that they do not which is downwards to themselves. knoxv the state of the life of man after And because God cannot be looked at death. But those who could know this, by man interiorly inverted, and th is but are not willing to know it, and averted, men separated themnselv\:s thence deny it, as many of you Chris- from God and became forms of hell, tians do, we can liken to those found and thus of the devil. Hence it follows, in the woods; not that they became so that in the first ages they acknowledged, stupid fiom want of instruction, but in heart and soul, that they had all the that they have made themselves so stu- good of love, and thence the truth of pid by means of the fallacies of the wisdom, from God, and also that these senses, which are the darkness of were of God in them, and thus that they.truths." were mere receptacles of life from God, But then a certain one, standing in and thence called images of God, sons the middle of the Palladium, holding of God, and born of God; but that in in his hand a palm, said, " Unfold, I succeeding ages they did not acknowlpray, this mystery, how man, ere- edge that in heart and soul, but Iwith a ated a form of God, could be changed certain persuasive faith, and then with into the form of the devil. I know that an historical faith, and, at last, only the angels of heaven are forms of God, with the mouth; and to acknowledge and that the angels of hell are forms of such a thing only with the mouth, is not the devil; and the two are opposite to to acknowledge it, yea, it is to deny it each other, these insanities, and those in heart. Hence it may be seen, what wisdoms. Tell, therefore, how a man, sort of wisdom there is at this day on created a form of God, could pass from the earth with Christians; although day into such night as to be able to- from a written revelation they could be deny God and eternal life." To this inspired by God, yet they do not know the teachers answered in order, first the distinction between man and beast; the Pythagoreans, then the Socratics, and thence many believe, that if maln and afterwards the rest. But among lives after death, beasts will live also;or, them there was a certain Platonist: he because a beast does not live after death, spoke last, and his opinion prevailed, that man will not. Has not our spiritwhich was, " That the nien of the ual light, which enlightens the sight of Saturnian or the golden age knew and the mind, with them become thick acknowledged, that they were forms re- darkness'? And has not their natural ceptive of life fiom God, and that, there- light, which enlightens only the sight fore, wisdom was inscribed upon their of the body, become to them briglhtsouls and hearts; and thence, that from ness? " 460 Concertonng Baptzsm. After this, they all turned themselves consecrated to the nine virgins But toxwards the two new comers, and thank- by the winged horse Pegasus the ed them for coming and telling the ancients understood the understanding news) and requested that they would re- of truth, by which is wisdom; by the late to their brethren the things which hoofs of his feet they understood exthey had heard. And the new comers periments, by which is natural intellireplied, that they would confirm their fence; and by the nine virgins, they brethren in this truth, that, as far as they understood knowledges and sciences attribute all the good of charity and of every kind. These things are at truth of faith to the Lord, and not to this day called fables, but they were themselves, so far they are men, and so correspondences, from which the primlefar they become angels of heaven. val people spoke. The companions 693. SECOND RELATION. After said to the three new corners, "Do not some weeks, I heard a voice firom wonder; the guards have been inheaven, saying, "Behold, again a meet- structed to speak thus; and we undering in Parnassium; come hither, we stand, by drinking water from a fbounwill show the Nay." I went up, and tain,to be instructed concerning trutlhs, when I was near, I saw a certain one and, by means of truths, concerning upon Heliconamurn with a trumpet, goods, and thusto be wise." After this with which he announced and pro- they entered the Palladium, and wmith claimed the meeting. And I saw them them the three new corners from the going up from the city Athenwcum and world-the priest, the politician and the its confines, as before; and in the midst philosopher. And then the laurelled of them, three new comers from the ones whosat atthetables asked, "WH'IAT world. Those three were from the NEWS FROTM THE EARTH?" And they Christians; one was a priest, another answered, " This is new, that a cera politician, and the third a philosopher; tain man affirms that he speaks w ith these they entertained in the way with angels, and has his sight open into the various conversation, especially concern- spiritual world equally as he has it open ing the ancient wise men, whom they into the natural wvorld; and lie blings named. They asked if they should thence many new things, among which see them. They said that they should, are these: That man lives a man after and, if they wished, they might speak death, just as he did before in the world; to them, since they were affable. They that he sees, hears, speaks, as before in asked about Demosthenes, Diogenes,and the world; that he is clothed and adornEpicurus. They said, "Demosthenes ed as before in the world; that he hunis not here, but with Plato. Diogenes, gers and thirsts, eats and drinks, as with his scholars, resides under Heli- before in the world; that he enjoys conaeum, because he reputes the things conjugial delight as before in the world; of the world as of no account, and re- that he sleeps and awakes as before volves in his mind only heavenly things. in the world; that there are there Epicurus dwells to the west, on the lands and lakes, mountains and hills, boundary; nor does he comre in to us, plains and valleys, fountains and rivers, because we distinguish between good paradises and groves; and also that affections and evil affections, and say there are there palaces, and houses, and that good affections are in agreemient cities, and villages, as in the natural with wisdom, and evil affections are world; as alsothat there are writings and contrary to wisdom." When they had books, and that there are employments ascended the hill Parnassium, some and tradings, and also precious stones, guards there brought water from the gold and silver; in a word, that there are fountain there, in crystal cups, and all things and every thing that there is said it was water from the fountain, in the earth; and those in the heavens concerning which the ancients fabled are infinitely more perfect, with the th it it was broken through by the hoof difference only, that all the things that of the horse Pegasus, and afterwards are in the spiritual world are fromn a Concerntng Baptism. 461 spiritual origin, and thence spiritual, be- and fetters in prisons? If such were cause they are from the sun there, which the condition of men after death, would is pure love; and that all the things it not be better to be born an ass than that are in the natural world are from a a man? Is it not also contrary to rea. natural origin, and thence natural and son to believe, that the soul can be material, because they are from the sun reinvested with its body? Is not the there, which is pure fire; in a word, body eaten up by worms, mice and that man after death is perfectly man, fishes? And can abony skeleton, burnt yea, more perfectly man than before in up by the sun or reduced to dust, be the world; for before, in the world, he put into that new body? How will was in a material body, but in this he those cadaverous and stinking things is in a spiritual body." be collected and united to the souls? After these things were said, the But to such things, when they hear ancient wise men asked, "What do them, they do not answer any thing they think about those things upon from reason, but stick to their faith, earth?" The three said, " We know saying,'We keep reason under obedithat they are true, because we are here, ence to faith.' To the collecting of and have surveyed and explored them all from the sepulchres at the day of all; wherefore we will tell how they the last judgment they say,' This is talked and reasoned about them upon the work of omnipotence.' And when the earth." And then the PRIEST said, they name omnipotence and faith, rea.' Those who are of our order, at first, son is banished; and I can say, that when they heard those things, called then sound reason is as nothing, and ta thein visions, then fictions, afterwards some as a spectre; yea, they can saa that he may have seen spectres, and at to sound reason,' You are insane.' last they hesitated and said,' Believe Having heard these things, the wise if you will; we have hitherto taught men of Greece said, "Are not those that man is not to be in a body after paradoxes, as contradictions, dissipated death, before the day of the last judg- by themselves? And yet, at this day, ment.'" And they asked, " Are there they cannot be dissipated in the world not some intelligent ones among them, by sound reason. What more paradoxwho can demonstrate and convince ical can be believed, than that wh' h is them of the truth, that man lives a man told about the last judgment? that after death?" The priest said, " There then the universe is to be des )yed, are those who demonstrate, but they do and that then the stars of heaven are not convince. Those who demonstrate, to fall down upon the earth, which is say that it is contrary to sound reason smaller than the stars; and that then to believe that man does not live a man the bodies of men, whether carcasses before the day of the last judgment, or mummies eaten up by menl, or floatand that in the mean time he is a soul ing atoms, are to be reunited to their without a body. What is the soul, and souls? When we were in the world, where is it, in the mean time? Is it we believed in the immortality of the breath, or something of wind fly- souls of men, from the inductions which ing about in the air, or an entity hid in reason afforded us, and also we desigthe middle of the earth? Where is its nated places for the blessed, which loc:ation? (Pu) Are the souls of Adam we called the Elysian fields; and we and Eve, and of all after them now for believed them to be human effigies or six thousand years, or sixty centuries, shapes, but delicate because spiritual." flying about in the universe, or kept After these things were said, they turned shfut up in the centre of the earth, and themselves about to another new coiner, in expectation of the last judgment? who in the world had been a POLITIWhat is more anxious and miserable CTAN. He confessed that he had not than such expectation? May not their believed in a life after death, and that condition be compared with the condi- he had thought concerning the new tion of those who are bound with chains things which he heard about it, that 462 Concerning Baptism. they were fictions and inventions. weeping." After this meeting wa, Meditating upon it, I said, " How can over, they gave to the three new corners souls be bodies? Does not all of the from the earth the badges of their au. man lie dead in the sepulchre? Is not thority, which were little copperplates, the eye there? how can he see? Is upon which some hieroglyphics were not the ear there? how can he.iear? engraved, with which they departed. Whence has lhe a mouth with which he 694. THIRD RELATION. Sonme time may speak? If any thing of man lived after, I looked towards the city Athenaafter death, would it be any thing else urn, concerning which something was than like a spectre? flow can a spec- said in the foregoing Relation, and I tre eat and drink, and how can it enjoy heard thence an unusual cry; there conjugial delight? Whence has it was in it something of laughter, in this clothes, house, food, &c.? And spec- something of indignation, and in this tres, which are aeirial effigies, appear as something of sadness; but still that cry if they were, and yet they are not. was not thence discordant, but harmoThese and the like things I thought in nious, because one was not together the world, concerning the life of man with another, but one within anotlher. after death; but now, since I have seen In the spiritual world, a variety and all, and touched all with my hands, I mixture of affections are distinctly am convinced, by the senses themselves, perceived in sound. I asked at a disthat I am a man, as in the world, so tance, "What is the matter?" And that I know no other than that I live they said that a messenger had come just as I have lived, with the difference from the place where the new comers that I have nowsounder reason. I have from the Christian world first appear, several times been ashamed of my saying, " That he heard from three former thoughts." The PHILOSOPHER there, that in the world whence they related similar things respecting him- came, they had believed with the rest self; but yet with this difference, that there, that the blessed and happy alter he reckoned those new things which death would have entire rest from all he had heard concerning the life after labors; and because administrations, death, among the opinions and hypoth- offices and employments are labors, that eses which he had collected from the they would have rest from them. And arncients and the moderns. On hear- because those three have now been irrg these things, the sages were aston- brought hither by our emissary, and isled; and those who were of the are standing at the door and waiting, a? ocratic school said, that they perceived, cry was made; and after consultation ty the news from the earth, that the in- they determined that they should not teriors of human minds have been suc- be introduced into the Palladium in cessively closed up, and that now in the Parnassillm, as the former had been, world the faith of the false shines like but into a large auditory there, that the truth, and an infatuated ingenuity they might tell their news fiom the like wisdom, and that the light of wis- Christian world; and some deputies dom, since our times, has got down fiom have been sent to introduce them in the interiors of the brain into the due form." Because I was in the spirit, mouth, under the nose, where it appears and to spirits distances are according to the eyes as the splendor of the lip, to the states of their affections, and and the speech of the mouth thence,as because I then had the affection of wisdom. Having heard these things, seeing and hearing them, I seemed to one of the tyros there said, " And how myself present there, and saw them instupid are the minds of the inhabitants troduced, and heard them speak. The of the earth at this day! O that the older or wiser in the auditory sat at the disciples of Heraclitus and Democri- sides, and tne rest in;he middle; and tus, who laugh at every thing, and who before these there was an elevated weep at every thing, were present, and place: hither the three new comers, we should hear great laughter and great with the messenger, were conducted, in Concel12ng, Bajl;tsnm. 463 a formal manner, by the younger ones, superior and inferior, mechanical arts through tile middle of the auditory. and trades." The three new comers And after silence was made, they were when they heard that there were courts saluted by a certain elder there, and of justice, superior and inferior, in heav asked, "WHAT NEWS FROM1 THE en, said, " Why those? Are not all EARTH?" And they said, "There are in heaven inspired and led by God, many new things, but tell, I pray, con- and thence do they not know what is cerning what subject." And the elder just and right? What need, then, of answered, " WTHAT NEWS FROM THE judges?" And the elder a.nswered, EARTH CONCERNING OUR WORLD AND " In this world we are instructed, and CONCERNING HEAVEN?" And they we learn what is good and true, and answered, " When we had just come also what is just and equitable, in like into this world, we heard that there manner as in the natural world; and are there and in heaven administrations, these things we learn, not immediately offices, employments, tradings, studies, from God, but mediately through others; in all the departments of learning, and and every angel, as well as every man, wonderful pieces of workmanship; and thinks truth and does good as fiom vet we believed that after emigration himself, and this, according to the state or translation from the natural world of the angel, is mixed and not pure; into this spiritual world, we should come and also among the angels there are,nto an eternal rest from labors; and thl simple and the wise, and the wise vhat are employments but labors?" will judge, while the simple, from sim_'o this the elder said, " By eternal rest plicity and from ignorance, doubt confrom labors, did you understand eternal cerning what is just, or depart firom it. idleness, in which you would be con- But because you are as yet fresh in tinually sitting and lying down, drawing this world, if it be your good pleasure, in delights with your breast, and drink- follow me into our city, and we will ing in joys with your mouth?" To show you every thing." And they this the three new comers, smiling went out of the auditory, and some of pleasantly, said, that they supposed the elders also accoInpanied them; some such thing. And then it was and first they vwent into a large library, answered them, "What have joys and which was distinguished into smaller delights and the happiness thence, in collections according to the sciences. common with idleness? From idleness The three new comers, on seeing so t! e mind collapses and is not expanded, inany books, were astonished, and said, ar the man is deadened and not en- "Are there books, too, in this world? I: rened. Suppose some one sitting in Whence are the parchment and paper, perfect idleness, with his hands dan- whence the pens and ink?" To this gling, his eyes cast down or withdrawn, the elders replied, " We perceive that and suppose that he is surrounded with you believed in the former world, that an atmosphere of gladness; would not this world was empty, because spiritual; a lethargy seize both his head and and that you believed this, is, because body, and would not the vital expansion you cherished an idea of the spiritual of his face fall away; and at length, his abstracted from the material; and what fibres being relaxed, would he not totter is abstracted from the material appeared and totter till he should fall to the to you as nothing, thus as empty, whetn earth? What keeps the system of the yet there is here a plenty of all things. whole body in expansion and tension, All things here are SUBSTANTIAL, and but the intention of the mind? And not material, and material things derive whence the intention of the mind, but their origin from substantial things. from occupations and employments, We who are here are spiritual men, when they are engaged in from delight? because substantial and not material, Wherefore I will tell you some news thence it is, that all the things that are from heaven, that there are there ad- in the natural world are here in their ministrations, offices, courts of justice, perfection, even books and writings, and 464 Concwerniltg Baptism. many more things." The three new to use; the delight of' use carries him comers, when they heard things suR- along, as a favorable stream does a STANTIAL named, thlought that it was ship, and causes him to be in eternal so, both because they saw written peace and in the rest of peace; thus is books, and because they heard it said understood eternal rest from labors. that matter was originally from sub- That an angel is alive according to the stance. That they might be still exertion of the mind from use, appears more confirmed concerning this, they manifest from this, that every one has were brought to the abodes of the conjugial love with its vigor, potency scribes, who were transcribing copies and delights, according to the perform of what had been written by the wise ance of the genuine use in whichl ho men of the city; and they inspected is." After those three new coiners the writing, and wondered that it should were confirmed, that eternal rest was be so neat and handsome. After this not idleness, but the delight of some they were conducted to the museums, work which is for use, there came gymnasiums and colleges, and where some virgins with things embroideret their schools were, some of which they and spun, the works of their own called the schools of the Heliconides, hands, and presented these to them. some the schools of the Parnassides, And the virgins, when those novitiate some the schools of the Atheneides, spirits were departing, sung an ode, in and some the schools of the virgins of which they expressed, with angelic the fountain. They said that these melody, the affection of works of us, were so called, because virgins signify with its gratifications. the affections of sciences, and accord- 695. FOURTH RELATION. MIost ing to the affection of sciences, every people at this day, who believe in a life one has intelligence; the schools, so after death, also believe that in heaven called, were spiritual exercises and their thoughts will be only devotions, trials of skill. Afterwards they were and their words only prayers, and these led around in the city to the rulers, and those, together with the expressions administrators, and their subordinate of the face and the actions of the body, officers, and by these they were led to only glorifications of God, and thus the wonderful works which are done their houses only so many houses of by the workmen in a spiritual manner. worship, or temples, and thus that all After these things were seen, the elder will be priests of God. But I can spoke with them again concerning the assert, that there the holy things of the eternal rest from labors, into which the church do not occupy the minds and blessed and happy come after death; houses, more than in the world, when and he said, "Eternal rest is not idle- God is duly worshipped, although more ness, since from idleness there is a purely and interiorly; but that there languor, torpor, stupor, and sleepiness of the various things which are of civil the mind, and thence of the whole body, prudence, and the various things which and these are death and not life, and are of rational learning, are in their still less eternal life in which the angels excellence. One day I was raised up of heaven are. Wherefore eternal rest into heaven, and brought into a society is a rest that disperses those things, where were the sages who, in ancient and causes man to live; and this is times, excelled in learning, by study nothing else than such as elevates the and meditation upon such things as mind; it is therefore some study and were of reason, and at. the same time work by which the mind is excited, of use, and who are now in heaven, enlivened and delighted; and this is because they believed in God, and now done according to the use fiom which, in the Lord, and love the neighbor as in which, and for which one works. themselves. Afterwards I was introThence it is that the whole heaven is duced into an assembly of them, and vieived by the Lord as containing uses, there was asked whence I was. I and every angel is an angel according told them that with the body I was ia Concerning Baptism. 4t6) the natural world, but with the spirit sphere of nature, and in it ascend and in your spiritual world. On hearing descend, and raise themlselves into it, this, those angels were delighted; and like eagles in the air. Anld those wlho they asked, " What do they, in the stop in nature, are like the inhabitalllt world, where you are with the body, of some island in the sea, who do not knowv and understand about INFLUX?" know that there is any other country And then, after I had recollected what beyond them and they are like the I had learned about it from the dis- fishes in a river, which (do not linow courses and writings of the celebrated, that there is air above their waters. I answered, "That they did not yet Wherefore, when it is mentioned that know of any influx from the spiritual there is a world distinct from theirs, world into the natural world, but con- where angels and spirits dwell, and that cerning an influx from nature into the all the influx into nell, and also an things derived from nature, as concern- interior influx into trees, is thence, ing the influx of heat and light fromn they stand amazed, as if they heard the sun into animate bodies, as also into visionary stories about spectres, or idle trees and shrubs, whence these and tales from astrologers. Beside the phithose are enlivened; and also of cold losophers, our people in the world, where into the same, whence they become I am with the body, do not think and dead; and, moreover, concerning an speakl of any other influx than of the influx of light into the eyes, whence is influx of wine into cups, of the influx seeing, concerning an influx of sound of food and drink into the stomach, into the ears, whence is hearing, and and of taste into the tongue, and also concerning an influx of smell into the perhaps of the influx of air into the nostrils, whence is smelling, &c. Be- lungs, &c.; but if they hear any thing side these, the learned of this age about an influx of the spliritual world reason differently concerning the influx into the natural, they say,' Let it flow of the soul into the body, and of this in, if it does; what advantage is it, and into the soul; and respecting this they of what use is it to know it?' and they are divided into three parties, whether go away, and afterwards, when they the influx be of the soul into the body, speak about what they have heard conwhich they call occasional, from the cerning that influx, they play with it, occasion of things falling into the as some play with cockles between their senses of the body; or whether there fingers." be an influx of the body into the soul, Afterwards I spoke witlm those angels which they call physical, because ob- about the \wonderful things which exist jects fall into the senses, and from fiom the influx of the sl)iritual werld them into the soul; or whether there into the natural., as coucerning worms be a simultaneous and instantaneous when they become butterflies, and also;nflux into the body, and at the same concerning bees and drones, and the time into the soul, which they term wonderful things respecting silk-worms, preestablished harmony; but yet each and also respecting spiders; and that thinks concerning his influx, that it is the inhabitants of the earth ascribe within nature. Some believe that the those things to the light and heat of soul is a particle or drop of ether; some the sun, and thus to nature; and, what that it is a globule or spark of heat and I have often wondered at, by means of light; some that it is a certain some- these things they confirm themselves in thing concealing itself in the brain. favor of nature, and by confirmations But this and that, which to them is the in favor of nature, they bring upon soul, they call, indeed, spiritual; but their minds sleep and death, and beby spiritual, they understand the purer come atheists. After this I related natural, for they do not know any thing wonderful things respecting vegetables, about the spiritual world and about the that they all succeed in just order from influx of this into the natural world; a seed even to new seeds; just as if wherefore they remain within the the earth knew how to suit and accorne 59 466 Concerning Baptism. rnodate its elements to the prolific prin- there arose from below a spirit with a c,iple of the seed, and from this to draw torch in his right hand, and he vibrated tforth the germ and expand it into a it before their faces; thence they be. stalk; and from this to put forth came enemies, three against three, and branches and clothe them with leaves, looked at each other with a stern asand afterwards adorn them with flowers; pect; for the lust of disputing and and from the interiors of these to in- wrangling seized them. And then the itiate and produce fruits, and by them, Aristotelians, who also were schoolmen, for the sake of re-production, seeds as rose up, saying, " Who does not see anll offspring. But these things, because that objects flow in through the senses they have become familiar, customary into the soul, as one enters through the and common, by being continually ob- door into a room, and that the soul served, and constantly recurring, they thinks according to the influx? When do not look upon as wonderful, but as a lover sees a beautiful virgin or bride, mere effects of nature; and this they does not his eye sparkle, and carry the think solely because they do not know love of her to the soul? Does not a that there is any spiritual world, and miser, when he sees purses in which that this-operates from within, and ac- there is money, burn for them in every tuates all and each of the things that sense? and does he not infuse this exist and are formed in the world of burning thence into the soul, and excite nature, and upon its earth, and operates the desire of possessing them? When as the human mind does into the senses any proud man hears praises of himself and motions of the body; and that all from another, does he not prick up his the particular things of nature are as ears? and do not these convey them to it were coats, sheaths and coverings, the soul? Are not the senses of the which encompass spiritual things, and body like entries, through which alone proximately produce effects correspond- entrance is made to the soul? Who ing to the end of God the Creator. can conclude, from these and many 696(. FIFTIH RELATION. Once I similar things, otherwise than that in-prayed to the Lord that it might be flux is from nature, or physical? " To given me to speak with the disciples of these things the followers of Descartes, ARISTOTLE, and at the same time with holding their fingers under their fore*the disciples of DESCARTES, and with head, and now drawing them back, the disciples of LEIBNITZ; in order that replied by saying, " Alas! you speak. might learn the opinions of their tiom appearances. Do you not know, mind concerning the intercourse of the that it is not the eye that loves a vir