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wf''#''''^-"iW' ^ ^^^-'M^mi
YALE
UNIVERSITY LIBRARY

ON THE
NEW JERUSALEM, AND
ITS HEAVENLY DOCTRINE,
AS REVEALED FROM HEAVEN:

TO WHICH ARE PREFIXED

SOME OBSERVATIONS

CONCERNING
T^he New Eteaveii & the New Earth,

TRANSLATED FROM THE LATIN
OF
THE HON. EMANUEL SWEDENBORG}
Originally published in th^ Vear 1768.

THE FOURTH EDITION.

LONDON:
Piliited by J. aud E. Hodson, Cross.str«et, KitCon Garden ;
For the Society for Printing and Publishing the 'Writings of the
Hon. Emanuel Swedenborg, instituted in London in the Year 1810.
SOLD BY T. KELL'T, NO. 52, FATERNOSTEK-RO'W,
And may be bad by giving Orders to any of the Booksellers in
Town or Country.
isTT.
l^Price Four Shillings,]

Matt. vi. 33.

Seek ye first the Km^iom of GOD,
and all T!^W§s diall he. ^ded untQ
_^you.

ADVERTISEMEJ^T TO TIIE
FOURTH FDmOJ^.

A. HE present edition of this work having under*
gone 6o complete a rfevisal ^s t6 give it an a|}pear-
an6e very different fi-om that of the former ifn-
pt^ssions, the editors think it pto^^r to explain
the object for whieh the fevisal waft undertaken.
At tbe timt ^heh this Wdrk was Stst published in
Sflglish, ike fii^c^s6iiy of a stfict ^heteAcie to the
eriginal was aot generally fett ; stftd it is f^ell known
ttat the early translations ©f the Writirigs of Baroii
Swidenliorg, though they give the general sense of
ttie original with suflBtefent clearness, are yet, for
the most ^rt^ teo diffusa and parafilirgistical to
convey those particular, pi'edi^ej and correct ideas
ef the subjedt^ treated ^, i^^ich th^ir importance
reqaireSj and which are so evidently intended to be
*6hveyed by tfie siiiiple and perspieU'otis language,
and carefully appropriated terms, of tli»' etiHgMened
dMihoT. To btihg this translation as close as possi*
We to the origiodl Latin, has therefore been the
fiiject ofthe alter^ons that liave been made iii the
^e«cnt editi<>n : aiid th« aceompTishitient of this has
chiefly beeo^ttetnpfH by Retrenching exttbeittnces^
and pies^r'ti&g a greaiter uhifofniity in tire reitded^^
of peculiar expressions.
a2

ADTERTISEMEMT.
A cpnsiderable part of this work was first pull*
lished by the author, under a different arrangement|
in the Arcana Ccglestia, The editors o|' this edition
haye therefore been <;areful to discover and examine
the parallel passages in the translation of that work ;
and they are happy to be Able to state, that, where
the original in both works is entirely the same, they
have had little more to do than to transcribe the
version of the Arcana Coelestia, the fidelity of
which is such that tliey have seldom ventured to
deviate frpm it.
.|.Pne peculiarity in the following work it may bcj
necessary to explain. ,j It is well known to the
yeE).ders qf the writjngp in the original, that the
author uses a great number of adjectives in the
neuter gender as substantives; One of the most
pommon pf these is the neutral adjective Divittwnif
which in some of the translated works is rendered
Tpy the English svihstantive Divinity, and in others
by the adjective Divine, with the addition of the
expletive, substantives [.being or pfifiqiple]. The
former translation is not adopted iji the fpllowing
'work, because the editors conceived that had the
^uthpr intended to convey exactly the same idea as
is conveyed l)y the English .sul)stantive Z)jcj«iirjr,
he >yould have used the corresponding substantive
Divinitas, which in this work occurs but twice (at
n. ^89), where it is used simply to signify the Deity?
and on the oth^r hand they were apprehensiye that
the use pf expletive substantiyes might have 9, tep.n'
dency to introduce extrinsic ideas not inteiided to
be conveyed by the simple terra of tlje J^thor, an^
wh^ch it is desirable to avoid ^[^specting so sapred a
pubjectr In the following work, tberefpre, e;;cept
'¦• '¦¦ •¦'  9 ,. .: ' ¦ ',.'.;,

ADVERTISEMENT.
where the original translation has been inadvertently
iretained, Divinum is simply rendered the Divine ;
a latinism which has indeed an unusual sound to
English ears, but which is not altogether unprece
dented. Thus 'Writers on criticism and the arts use
many adjectives in a similar manner; as the sublime,
the beautiful, the picturesque, the pathetic, the
profound, and several others; an authority which
may be sufficient to evince that though the adjective
used absolutely is not common in our language, it is
- yet not altogether foreign to its genius. But whe
ther these reasons for the editor's practice may ap
pear satisfactory or not, no inconvenience can re
sult from it after this explanation.
The work is submitted, with great deference, to
the church and to the public. May the divine
blessing render it useful.

CONTENTS.

PAGE.
Of the New Heaven and the New Earth, and
what is understood hy, the New Jerusalem 1
Introduction to the Doctrine  13
Of Good and Truth  16
Of the Will and the Understanding  33
Uf the Internal and External Man  41
Of Love in general  66
Of the Loves of Self and of the World  70
Of Love towards our Neighbour, or of Charity 80
Of Faith  94
Of Piety  107
Of Conscience.  113
Of Liberty  120
Of Merit  127
Of Repentance and the Remission of Sins  131
Of Regeneration  141
Of Temptation  153
Of Baptism  166
Of the Sacred Supper  168
Of the Resurrection  178
Of Heaven and Hell ,  181
OftheChvrch  o  184
oif the Sacred Scripture, or the Word  192
Of Providence  812
Ofthe Lord  225
Of Ecclesiastical and Civil Government ....... S43

A .
TREATISE COKCEItNIMff
THE NEW JERUSALEM,
AND it's
HEATENLY DOCTRINE.

Op the Mfiw Heaven and New Earth,
AND WHAT IS MEANT BY THE NEW JE
RUSALEM.
1. J:T is written in the Reyektion, " I saw a
" flew heayen and a new earth; for the first
*" heaven and the first earth were passed away.
" And I saw the holy city. New Jerusalem,
'' corning down from God out of heaven, pre-
" pared as a bride adorned for her husband. The
" eitj had a wall great "and high, which had'
" twelve gates, and at the gates twelve angelk,
" and names written thereon, which are the
" names of the twelve tribes of the children of
" Israel. And the wall of the city had twelve
" foundations, and in them the names of the
'? twtelve apostles of the Lamb. And the city
" lieth four square, and the length is as large
" as the breadth. A*nd he measured the city with
" ^6 reed twelve thousand furlongs; and' the
** lengfft, and the breadth, amd the height of it
" were equal. And he measured the wall thereof,
B

2 . OF THE NEW JERUSALEM,
" an hundred. and forty and four dibits^ accord-
" ing to the measure of a man, that is, of an
" angel. And the wall. of, it was of jasper ; but
" the city itself was pure gold like unto clear
" glass," and the foundations of the wall of the
o '_ .^ _, ¦,.." ---'-'-A J
" city were of every precious stone. And
" the twelve gates were twelve pearls; and
" the street ofthe city was pure gold, as it were
" transparent glass. The giory ,!of?-God did
" lighten it, andlhe Lamlj is the light thereof.
" And the nations of them which are saved shall
" walk in the light of it, and the kings of the
" earth shall bring their glory and honour into
" it.", • Gb. xxi. yer. 1, % IS to 24. Therfe
words are Gommonly interpreted by mankind
according to their literal sense, from which it is
concluded that the visible heavens and earih miist
be dissolved, and a new heaven be created, and
that the holy city Jerusalcpi will descend'upoi*
the new earth,, answering; tq the measures above-
described. But the angels, understand these
things differently, that is to say, what, man un
derstands natu rail}, they understand spiritually;
and as the angels understand. them, such is their
true signification ; and. this is the interiial or spi
ritual sense of the Word. ¦ According to. this in
ternal or spiritual sense, in. which tl^e angels are,
by a new heaven and a pew earth is rae^int a new
church, both in the heayens and the earths,
which shall be spoken of more particularly, here-
aifter; , by the city of Jerusalem descending from
God out of heaven, is signified the heavenly doc*
trine of that church ; by the length, breadth,
and height thereof, which are. equal, are signi
fied all the goods and truths of that doctrine, in
the complex ; by the wall of the city are meant
2

ANA it's heavenly DOCTRINE. 3
the truths which defend and secure it; by the
measure of the wall, which is an hundred and
forty and four cubits, the measure of a man and
of an angel, all those defending truths in the com
plex, and their quality ; by the twelve gates of
pearls are meant all introductive truths ; which
are likewise signified by the twelve angels at the
gates ; by the foundations of the wall, which are
of every precious stone, are meant the knowledges
whereupon the heavenly doctrine is founded.
By the twelve tribes of Israel, and also by the
twelve apostles, are meant all things ofthe church
in general and in particular ; by gold like unto
clear glass, whereof the city and it's streets were
built> is signified the good of love, giving
brightness and .transparence to the doctrine
and it's truths; ¦ by the nations who are saved,
and the kings of the earth who bring gloryt and
honour into the city, are meant all the members
of the church, who are in goods and' truths ;
by God and the Lamb is meant the Lord, as
to the essential divine and the divine-human.
Such, is the spiritual sense of the Word of God,
whereunto- the natural sense, which is that of
the letter, seryeth as a hasis; nevertheless these
two senses, the spiritual and the natural, are
united and make one by correspondencies. Ifr
is not, however, the design of the present worfc
to prove, that such a spiritual meaning is involved
in the fore-mentioned passages, since it may be'
seen proved at large! in the Arcana Coeiestia,
under t*e JoUowiug places. That by earth,
when used, in the Word, is meant the church ;
particularly when, it is applied to signify
the land of Canaan, n. 662, 1066, 1067, 1262,
Ji4I3, 1607,. 2928, 3335i 4447, 4335,.5577, 8011,
. ¦• b2 9325^

4* OF fKE NSW JSmSSAtSM,
93^5, ®643, Because by earth, or land, in a
spiritual sense, is signified the nation inhabiting
therein, and it's Worship, n. 1262. That the peo
ple ofthe land signify all such as belong to the spi
ritual church, n. 292S. That a new heaven and
new earth signify something new in the heavens
and the earths, with respect to goods and truths,
and of consequence with respect to all things that
concern the universal ehurch, n. 1733, 1850, 2117,
gll8, 3355, 4535, 10373. What is meant bythe
first heaven and the first e^rth, which passesd
away, may be seen ip a small treatise pn the last
.^idigment, and thedestructiopof Babylon, through-F
out, but particularly from p. 65 to 72. That
by JercsajiEW is signified the church with re
gard to doctrine, n. 402, 8654, 9166. That by
fcities (writes) and cities (dxAtates) are signified
the doctrines which belong to the church an4
leligion, n. *Q@, 3430, 2712, 2948, 32 J 6, 4492,
4493. That by the wai.l of a city is signified
the defensive truth of doctrine, n. 6419. That
by the pates of a city are signified such troths a^
^re introductory to doctrine, and fbereliy t® the
^hmaeh, n. 2943, 4478, 44Q3, 4493; That by the
tiirelye 3'ribes of Isiiaei. were repFesp]:ited and
^ence signified all the truths and gaods of tbe
(^hurch, in general p.n4 in particular, thus al)
of faith and lQve,'n. 3858, 3§26, 4060^
Th^t the same is signified by the Lord's
TWBLYE APOSTSLEg^ n. 2129, 232.9^ 3354, 3488j,
3858, 6.307. That when it is said of the apostles,
thM they shall sit upon twelve tkrQnes, Md^aige
Ifye tmive tribes txf Israel, it is sonified ik@m»
hi^, that all men aye to be judged aooiHiFdttig tq
t^e goods and truths of the ehurch ; and of cdffr.
fequence hy t|ue Lord^ from w%qi|i |Mse truth* and

ANDJtTS HEAVENLY DOCTRINE. 5
goods proceed, n. 2129,6397. That by twelve
are signified all things in their complex, n. 577,
2089, 2129, ai30, 327:2, 3858, 3913. The
same is also signified by an hundred and forty-
four, inasmuch as that number is the product
of twelve multiplied by twelve, n, 7973. That
twelve thousand hath likewise the same 'significa
tion, n. 7^73. That all numbers in the Word sig
nify things, n. 482, 487, 647, 648, 755, 813, 1963,
J988;2075, 2252, 3252, 4264, 6175, 9488, 9659,
10217, 10253. That the products arising from num
bers multiplied into each other have the same sig
nification with the simple numbers so multiplied,
M. 529 1, 5335, 5708, 7973. That by measure is sig.
Bified the quality of a thing with respect to ti'utfe
and good, n. 3104,9603,10262. That by the
FOUNDATIONS of a Wall are signified the know
ledges of truth whereupon doctrinals are founded,
D. 9642. That by a quadrangular figure, or
PQUARe, is signified what is perfect, n. 9717,
9861. That by length is signified good and it'«
extension I and by breadth is signified truth and
it's extension, n. 1613,9487. That by precious
STONES are signified truths from good, n. 114, 9863,
9865. What is signified, both in general and par
ticular, by the precious stones in the urim and
thummim, may be seen,n. 3862, 9864,9866,9905,
9891, 9895. What is signified by the jasper
whereof the wall was built, may be seen, n. 9872,
That by the street of the city is signified the
truth of doctrine from good, n. 2336. That by
GpLD is signified the good of love, n. 113, 1551,
1552, 5658, 6914, 6917, 9510, 9874, 9881. That
]$y GLoiiyis .signified divine truth, such as it is in
heaven, with the intelligence and wisdom thence
derived, n. 4809, 6292, 592?, 8267, 84«7, 9429,
J0674. That by nations are signified those in

6 OF THE NEW JERUSALEM, '
in the church who are in good, and inan ab
stract sense the goods of the church, n. 1059,-
1159, 1258, 1260, JS88, 1416, 1849,4574, 7830,
92,55, 9256. That by KI^GS are signified those
in the church who are in truths, and in an abstract
sense the truths of the church, n. 1672, 2015,
2069, 4.f)75, 5044. That the rites and ceremonies
exercised at the coronations of kings, involve
such things as are of divine truth, but that the
knowledge thereof at this- day is lost,, n. 4581,
4966. ' .
2. Before -the New Jerusalem audit's doctrine,
are treated of, it may be expedient to give some ac
count of the new heaven and new earth. It was
shewn in a small Treatise concerning the Last
Judgment, and the Destruction of Babylon, what
is meant by the first heaven, and the first earth,
which passed away. Immediately after this eventy
that is, when the last judgment was finished, a nevv'.
heaven was created or formed by the Lord; which
heaven was composed of all such persons, as, since
the coming of the Lord until the present time,
have lived a life of faith and charity; inasmuch
as such persons alone are framed according to the
form of heaven. For the form of heaven, whereby
all consociations and communications. therein are
regulated, is the formof the divine truth, derived
from the divine good, as it prpceedeth from the
Lord; and man acquireth this form, .as to his
spirit, by a life which is according to the divine
truth. That the form, of heaven h thence derived,
may be seen in the Treatise concerning , Heaven
and Hell, n, 200 lo 212, and that all the angels are
forms of heaven, n. 51 to 58, and 73 to 77. Hence
it may be. clearly seen, of what persons the new
heaven is formed, and thereby what is it's qua-
(sll . . . iity.

AND it's HEAVENLY DOCTRINE. 7
Iity, -viz. that it is altogether unanimous. For he
that liveth a life of faith and charity loveth others
as himself, and by love conjoins himself with
them, and .Engages them in return to conjoin
themselves with him; for love is conjunction in
the .spiritual worid. Wherefore when all are
governed by the same principles of action, theu
frominany, yea, from innumerable individuals,
consociated according to the form of heaven,
unanimity exists, and they beJtome as one; for
there is then nothing which separates and divides,
but every thing conjoins and unites.
3. Inasmuch as this heaven was formed of all
such, persons, since' the coming of Lord until the
present time, itis plain that it is composed as
well of Christians, as of Gentiles, but chitefly of in
fants from all parts of the world, who have died
since the Lord's coming; for all thesse were re
ceived by the Lord, and educated in heaven, and
instructed by the angels, and then reserved, that
thev, together with the othersj might constitute a
new heaven ; whence, it may be concluded how
great that heaven is. ¦•> That all who die infants
are educated in heaven, and beciime angels, may be
seen in the Treatise concerning Heaven and Hell,
n. 329 to 345. Aud that heaven is formed as well
of Gentiles as of Christians, n. 318 to 328. »
4. Moreover, with respect.to;'this new heaven
it is to beiobserved, that it is distinct from the an
cient heavens which were formed before the com-'
ing of the Lord ; and yet there is such an orderly
connection established between them, that they
form together but one heaven. The reason why
this new heaven is distinct- froni the ancient Tiea-
vens is, because in the ancient churches there was
qo other ¦doctrine than the doctrine of love and
charity, and at that time they were unacquainted with

* OF THE NEW JEHUSAtEM.
with amy doclarines of faith separated from those
priociples. Hence also it is that the ancient hea
vens constitute superior expanses, whilst the
»ew heaven constituteth an expanse below them;
for the heavens are expanses one above another.
In the highest expanses are they who are called
eelestial angels, many of whom were of the most
ancient church ; they are called celestial angdl9,>
from ¦ celestial love, which is love towards the
Lord : in the expanses below them- are they wha'
are called spiritual angels, many of whom were of
the ancient church, and are called spiritual angels,
from spiritual love, which is charity towards the
neighbour : below these are the angels who are
in ^ good of faith, who are they that have lived a
life of faith ; to live a life of faith, is to live each
according to the doctrine of his particular church ;
and to live is to will and to^do: AH these heavens
Bowever make one by a mediate and immediate
i&flux from the Lord. But a more full idea con
cerning these heavens, may be obtained from what
is said of them in the Treatise concerning.lteave0
and Hell, and particularly in the artide which
treateth df the two kingdoms into which the bea^
vens in general are di^Wded, n. 20 to 28; and in
the article concerning the three heavens, n. 29 to
40; coneerniiig^''&ediate and immediate influx
in the extracts from the Arcana Coeiestia, after
D. 603 ; and concerning the ancient and most an
cient churches in a small Treatise on the Last
Judgment, and-the Destruction of Babyloir, n. 46.
5. So much concerning the new heaven : now
something sihall be said concerning the new earth.
By the new earth is understood a new cbnreb-
upon earth ; for when a former chureh eeaseth to
be, tbeii' a new one is estahlighed by the Lord^

AND ITS HEAVENLY DOCTRINE. 9
For it is provided by the Lord that there should
always be a church on earth; for by the church
there is a conjunction of the Lord with mankind,.
and of heaven with the world, there the. Lord is
known, and therein are divine trutjis; by. which,
man is conjoined to hiin. That a ;new church is
at this time establishingj maybe seen in the small
treatise concerning the lastjudgment, n. 74. That
a new church is signified by a new earth, is from
the spiritual sense of theWord ; forin that sense no
particular earth is understood by the Word earths
but the nation therein, and its divine worship,; this
being the spiritual thing whereof earth is repre--
sentative. Moreover by earth in the Word, without
the name of any particular country affixed,;is sig
nified the land of Canaan ; and in the land of Ca
naan the church had existed from the earliest ages^
which was the reason why all the places therein^
and in the adjacent countries, with the mountains
and rivers mentioned in the Word became repre
sentative and significative of such things as con
sist of the internals of the church which are what
are called it's spiritual things ; hence it is as was
observed, that by earth in Word, inasmuch as the
the land of Canaan is understood, is signified the
church, and in like manner by the new earth is
signfied the new church. It is therefore usual
in the church to speak of the heavenly Ca
naan, whereby heaven is understood. /That by
the land of Canaan in the spiritual sense .of the
Word, is understood the church, was shewn
in various places in the, Arcana Coslestia, of
which the following shall be adduced : That tJie
most aucient church which was before the flood,
and the ancient church, whi^h was after, the
flood, were in the land of Canaan, n. 567, 3686,
C 4447,

fb '<;» VBE KEW JERUSALEM, ! V
4447, 4454, 4516, 4S17, 5136,6616, 9327. That
tlien all placed tbereifl became representative of
such things as are in the kingdom of the Lord
and the church> n. ISOS, 3686, 4447, 5136. That
tiierefore Abraham was commanded to go thither,
to the intent that amongst his pbsterity, the child>'
ren of Israel, a representative church might be
established, and the Word ihi||^ht be written, whose
ultimate should Consist of representatives and
significativeS existing in that land, n. 3686, 4447,
6136, 6516. t'Heftfce it is that by earth and the
land of Canaan, when they occur in the Word,
is signified the church, a. 3038, 3481, 3705, 4447,
4317, 5757, imm.
6. What is understood by Jerusalem in the
Word, in its spiritual sense, shall also be briefly
declared. By Jerusaleilj is understood the church
with respect to do6irine, inasmuch as at Jeru
salem in the land of Canaan, and in no other
place, there was the temple, the altar, the sacri
fices, and of Consequence all divine worship.
Wherefore three festivals were likewise celebrated
Iherteeveryyear, to which everymale throughout the
.Vvhole earth Was commanded to^o. This then
is the reason why by Jerusalem in it's spiritual
Sense is signified the church with respect to wor
ship, or, what is the same thing, willi res.pe£l to
doeirine; for Worship is prescribed in do^irine
and is performed according to it. The reason
why it is said the holy city, new Jermalem, de-
sceitdfng fl-om God out Df heaven, is, because in the
spiritual sense ofthe Wordj by a city (cMtas) and
a city (urbs) is signified do6lrine, and by a holy
City the do6lriBe of divine truth, inasmuch as di*
vine truth is what is called holy in the Word;
It is called the New Jerusalem for the same reason
? tbat

AND IT'S' HEATENtY DOCTRINE. 1 1
that the earth is called new, because, as was ob^
served above, by earth is signified the church, and
by Jerusalem the church with respect to do^irioe;
that it is said, " discewimg from Cod out qf km*
vm," is because all divine truth, from whence
doSirine is derived, descendeth out of heaven
from the Lord. That by Jerusalem is not under-'
stood a city, although it was seen as a, cily, ap'-
pears manifestly from hence, that it is said that
it's heigth was as it's length and breath, 12000
furlongs, ver. 16; and Muit the measure of it'$
wall, which vias 144 cubits, was the measure of q
man, that is, of an angel, ver. 17 ; and that it wa*
said to be prepared as a bride before her husband,
ver. 2; and further, the angel said. Come hither,
I will shew thee the bride, the lamb's wife, and he
shewed me the holy city, that Jerusalem, ver. 9
It is the church, which in the Word is called the
bride and wife of the Lord, the bride before con
junction, and the wife after conjunfiiion, as may
be seen in the Arcana C(e'lestia, n.3103, 3105,
3164, 3165,3207, 7022, 9182.
7. As to what particularly concerns the follow
ing do6lrine, that also is from heaven, inasmuch
as it is from the spiritual sense of the Word,
which is the same with the do6lrine that is in
heaven. For there is a church in heaven, as
well as on earth ; where there are doctrines from
the Word, and temples in which preachings are
performed ; there being both ecclesiastical and
civil governments there. In short, there is no
difference between the things which are in heaven,
and the things which are on earth, except that all
things in the heavens are in a more perfect state;
inasmuch as all who dwell there are spiritual,
and what is spiritual immensely exceedeth in per-
c 2 fection"

12 op the NEW JERUSALEM,/
fection what is natural. That such things exist
in heaven may be seen in a work concerning hea
ven ahd hell throughout, particularly in the ar
ticle concerning governments in heaven, n. 213
to 220 : and also in the article of divine worship
in heaven, n." 221 to 227. Hence it may plainly
be seen what is meant by the holy city. New
Jerusalem, being seen to descend from God out of
heaven. But I proceed to the do6irine itself,
which is for the new church, and which is called
Heavenly Doctrine, because it was revealed to
me out of heaven; for to deliver this do6trine
was the design of this work.

INTROt

AND ITS HEAVENIiY DOCTRINE. 13

INTRODUCTION TO THE DOCTRINE.

8. A HAT the end of the church takes place
when there is no faith by reason that there is no
charity, was shewn in the little work concerning
the Last Judgment, and the Destruction of Ba
bylon, n. 33 to 39. Forasmuch now as the
churches throughout Christendom have distin
guished themselves solely by such things as re
late to faith, and yet no faith can exist where
there is no charity, therefore I would here premise
something concerning the doctrine of charity
amongst the ancients, before I proceed to deliver
the doctrine of the New Jerusalem. It is said
THE Churches in Christendom, and by them is
understood the reformed or evangelical churches,
but pot the Popish or Roman-Catholic ' church,
inasmuch as that is no part of the Christian church;
because wherever the church is, there the Lord
is worshipped, and the Word is read ; whereas,
amongst the Roman-Catholics, they worship
themselves instead of the Lord, forbid the Word
to be read by the people, and affirm the Pope's
decree to be equal, yea superior to it.
9. , The doctrine of .charity, which is the doc
trine of life, was the essential doctrine in the
ancient churches; concerning which churches the
reader may see more in the Arcana C(elesti4,
n. 1238, 2385 ; and that doctrine conjoined
all churches, and thereby formed one church
put of many. For. they acknoyviedged all thqse
'.'.•.¦''¦¦ tQ

14 OF THE MEW JERVSAtEM,
to be members of the church, who lived in the
good of charity ; and they called them brothers,
kowsoever they might differ in truths which at
this day are called matters of faith. In these
one instructed another ; which was amongst their
works of charity; nor were they indignant, if
one should not accede to another's opinion, know
ing that every one receiveth truth, in such pro
portion as he is in good. Forasmuch as the an
cient churches were of such a quality, therefore
they were interior men, and forasmuch as they
were interior men they were wiser; for they
who are in the good of love and charity, arc
•with respect to the internal man in heaven and
in an angelic society there, which is^ in similar
good ; whence there is an elevation of their
mind to interior things, and consequently they
are in wisdom; for wisdom cannot come else
where than from heaven, that is, through heaven
from the Lord ; and in heaven there is wisdom
because the inhabitants thereof are in good. Wis
dom is to see truth from the light of truth, and
the light of truth is the light which is in heaven.
But in process of time that ancient wisdom de
creased; for so far as mankind removed them
selves from the good of love to the Lord, and
of love towards the neighbour, which love is
called charity, so far also they removed them
selves from wisdom, because they so far re
moved themselves from heaven. Hence* it was
tbat man from internal became external, and
this successively ; and when man became exter
nal he also became worldly and corporeal, and
when he is such he little cares for things which
are of heaven, for then the delights of earthly
Iwes occupy bim entirely, and with them evils,
.which

AND it's heavenly DOCTRINE. 15
which are delightful to man from those loves j
and then the things which he hears concerning a
life after death, concerning heaven and hell,
in a Word concerning spiritual matters, are as it
were without him, and not within him, as never-
theless they ought to be. Hence it is that the
doctrine of charity, which was of such estimation
amongst the ancients, is at this day amongst the
things which are lost ; for who at this day knows
what charity is in a genuine sense, and what the
neighbour is in a genuine sense, when neverthe
less that doctrine not only teacheth this, but in-^
numerable things besides; of which not a thou
sandth part is known at this day. The whole
sacred scripture is nothing else thau the doctrine
of love and charity, which the Lord also teacheth,
saying, " Thou shalt love the Lord thy God from
" thy whole heart, and in thy whole soul, and
" in thy whole mind; this is the primary and
" great commandment ; the second is like unto
" it ; thou shalt love thy neighbour as thyself: —
" on these two commandments hang all the law
«' and the prophets," Matt. xxii. verse 37, 38, 39.
The law and the prophets are the Word, in all
and singular the parts thereof
10. In the following doctrine will be annexed
to each section extracts from the Arcana Cceles-
TiA, because in these the same things are more
fully explained.

OF

16 OF the new JERUSALEM, 'A

Of Good and Truth.
11. All things in the universe, which are ac
cording to divine order, have relation to good
and truth. There is nothing in heaven or on
earth which hath not relation to these two prin
ciples : the reason is, because both, as Well
good, as truth, proceedeth from the Divine,' from
whom are all things. '
12. Hence it -appears, that there is nothing
more necessary to man than to know what is good
and what is true, and how one regards the other,
and in what manner one is conjoined to the other.
But it is most necessary for the man of the church ;
for as all things of heaven have relation togobd and
truth, so also have all things of the church, inas
much as the good and truth of heaven are also
the good and truth of the ehurch. It is on this
account that good and truth are first treated of.
13. It is according to divine order that good
and truth should be conjoined, and not separated ;
thus that they should be one and not two : for
they proceed in conjunction from the Divine, and
they are in conjunction in heaven, and therefore
they should be in conjunction in the church.
The conjunction of good and truth is called in
heaven celestial marriage, for all therein are in
this marriage. Hence it is that, in the Word
heaven is compared to a marriage, and the Lord
is .called the bridegroom and husband, but heaven
the bride and the wife, in like manner the church.
That heaven and the church are so called, is, be
cause they who are therein receive divine good in
truths. 14. All

and it's heavenly doctrine. It
14. All the intelligence and wisdom which the
angels possess is from that marriage, and not any
from good separate from truth, nor from truth
separate from good : it is the same with the men
of the church.
15. Inasmuch as the conjunction of good and
truth beareth resemblance to a marriage, it is
plain that good loveth truth, and on the other
hand truth loveth good, and that one desires to
be conjoined with the other, Tbe man of the
church, who has not such a love and such a de
sire, is not in the celestial marriage, conse-'
quently the church as yet is not in him ; for the
conjunction of good and truth makes the church.
16. Goods are manifold; in general there is
spiritiml good and natural good, and both con
joined in genuine moral good : as goodis are ma^
nifold so also are truths, inasmuch as traths are
of good, and are the form of good.
- 17. As is the case with good and trtltb, so it
is in the opposite with evil aud the false ; for as
all things in the universe, which are according to
divine order, have relation to good and truth, so
all things which are contrary to divine order,
bave relation to evil and the false. And again,
as good loveth lo be conjoined to truth, and vice
versa, so evil loveth to be conjoined to the folse,
and vice versa.. And again, as all intelfigence
apd wisdom is^ born of the conjnnction of g06d
and truth, so is all insanity and folly of the coa-
junction of evit and the false. I'bis conjunction
oi evil and the false is called tbe ioferBal mar
riage. IS. Frcrtw the' circarastance of evil aud the
faJse being opposite to good and truth., it is plain
that truth cannot be conjoined fo evih nor good
D to

18 OF THE NEW JERUSALEM,
to the false of evil ; if truth be adjoined to evil,
it beCometh truth no longer, but the false, inas
much as it is falsified ; and if good be adjoined
to the false of evil it beCometh good no longer,
but evil, inasmuch as it is adulterated. Neverthe
less the false which is not pf evil may be conjoined
to good. 19, No one who is in evil and thence in the
false from confirmation and life> can know what
good and truth is, for he believes his own evil to
he good, and thence he believes his own false to
be truth; but every one who is in good and
thence in truth may know what evil and the false
is. The Jeason of this is, because all good, and
its truth, is in its essence, celestial, and what is
not celestial in its essence is still from a celestial
origin ; but evil and its false is in its essence in
fernal, and what is not infernal in its essence has
nevertheless its origin from thence; and every
thing celestial is in the light, but every thing in
fernal is in darkness.

EXTRACTS/mm the ARCANA COELESTIA.
20. J. HAT all and singular the things in the uni
verse have relation to good and truth, or io evil and
the fake ; those things which exist and are wrought
agreeably to divine/ order, io good and truth ; and
tnose which are opposite to divine order, to evil and
the false, n. 2451, 3166, 4390, 4409, 5232, 7256^
10122. Consequently every thing in man has refer
ence to the will and iindeistanding, inasmuch as his
understanding i s the recipient of truth, or of the
false ; and his will the recipient of good, or of evil,
m 10132. That at this day it is known by few what
truth

AND ITS HEAVENLY DOCTRINE. 10
truth in its genuine essence is, by reason that it is
little known what good is, when nevertheless all truth
IS froqi good, and all good is by truths, n. 2507,
3603, 4136, 9186, 9995.
That there are four kinds of men, 1. Those who
are in falses from evil; and those who are in falses
not from evil. 2. Those who are in truths without
good. 3. Those who are in truths, and by thera
look and tend to good., 4. Those who are in trutlis
from good ; but each of these shall be spoken of in
particular. ^1 . Of those who- are in fasles from evil, mid of
those wAa are in falses not from evil ; Consequently
of falses from evil, and of falses not from evil. That
there are innumerable kinds of the false, namely,
as many as there are evils ; oand that the origins of
evils, and thence of falses are many, n. 1188, 1212,
4729, 4822, 7574. That there is a false from evil, or
a false of evil ; and that there is an evil from the
false, or an evil of the false, and again a false thence
derived, and thus in succession, n. 1679,2243. 'That
from one false, especially if it is in the place of a
principle, there flow falses in a continual series, n.
1510, 1511, 4717, 4721. That there is a false from
the cupidities of the love of self and of the world ;
and that there is a false from the fallacies of the
senses, n. 1295, 4729. That there are falses of reli
gion ; and that there arc falses of ignorance, n. 4729,
8318, 9258. That there is a false in which is good,
and a false in which is no good,n. 2863, 9304, 10109,
10302. That there is what is falsified, n. 7318, 7319,
10648. That all evil has a false with it, n. 7577,
8094. That the false from the cupidities ofthe love
of self is the very false of evil ; and that the worst
kinds of falses are thence, n. 4729.
That evil is heavy, and has in itself a tendency to
fall into hell. But not so the false, unless derived
from evil, n. 8279, 8298. 'That good is changed into
evil, and truth into the fa.lse, when it descends from
heaven into hell, because into a crass and impure
atmosphere, n. 3607 That the falses of evil appear
as mists and foul waters over the hell n. 8217, 8138,
n2 8146.

3fl OF THE NEW JERUSALEM,
8146. That tbey who are in the hells speak falseS
from evil, n. 1695, 7351,, 7352, 7357, 7392v 7698.
That they who are in evil cannot but think what is
false, when they think from themselves, n. 7437.
More issaid aoncerniiig the evil of the false, n. 2408,
- 4818, 7272, 8266, 8279rand concerning the false of ,
evil, n. 6359, 7272, 9304, 1030gl. -to - ' '
That every false may be confirmed, and when
confirmed appears as truth, n. 5033, 6865, 8521
8780. That therefore every ithing should be ex-.
plored to see whether it is truth or not before it is
qonfirmedi n. 4741, 7012, 7680, 7950, 8521. That
care should be taken that the falses of religion be not;
confirmed, because a pejrsu^sidn.of what is fhlse arises
from thence, wkieh adheres to man after death, > n.
845, 8780. How pemicious the persuasion of the
false is, n. 794, 806, 5096, 768ii  i).: .
That good cannot flownin into truths,; so lon^ as
man .is in evil, n. 2434. That Igbods and truths are
so far removed from man as he is in ewilj and thereby
in falses, n. 34021 That great care is taken, by. the'
Lord lest truth be. conjoined to evil, and the false'
of evil to goodj n. 3110, 3116, 4416,.5gil7. That
profanation arises from such > mixture, n. 6348.
That truths exterminate falses, and falses truths, n.
5207. That truths cannat be fully received so long
as incredulity reigns, n. 3399.
Haw truths maybe falsified, from exaniLpilesi, n. 7338.
That the evil are perwit'teAto. falsify tmithsi^ with the
reason thereof, n.7332., That truths are falsified, by the
evil, by being applied, and thms turned aside, taevH,.
n, 8091, 814©. That truitk is sasldl to be falsified'
'when it is applied ta evil, which is puincipalffy donet
by fiaMacies and appearances iit ex'teBnab, n. 7334,
8602. That the evil are allowed to assauilt truth,
but not good, be&ause they can falsify truth by va-
riious intierpretatioi>s> and a>pplieat ions, h. 6677. That
tPB'tilJ fofeifieid from, evi 1^ is conltary to truth and)
gftodi, n. 8602, That truth falsified froiiu. evil stinks
gpievously in th« other life, n. 7'319. More is saM-^
poncerning- the falsifica<iofl of tyut^ at n, 7318, 7319,
1Q648. ^ That

AND it's HEAVENLY DOCTRINE. 21
That there are falses of religion which agree witfi
good, and others which disagree, n. 9259. That
falses of religion, if they do not disagree with gobd,
do not produce evil, except with those who are inevil,
n.8318. That falses of religion are not imputed to
those who are in good, but to those who are in evil^
n. 8051, 8149. That truths not genuine, and also
falses, rtiay be consociated with genuine truths with
those who are in good, but not with those who ard
inevil, n. 3470, 3471,4551, 4552,7344, 8149, 9298.
That falses and truths are consociated by appearances
from the literal sense of the Word, n. 7344. That
falses are made true by good, arid grow soft where
they are applied and turned to good, and evil is re
moved, n. 8149. That falses of religion with those
who are in good, are received by the Lord as truths,
n. 4736, 8149. Tbat good whose quality is from
the false of religion, is accepted by the Lord, if
there is ignorance, and therein innocence, and a
good end, n. 7887. That truths with man are ap
pearances of truth and good imbued with fallacies j
but that nevertheless the Lord adapts them to ge
nuine truths with the man who lives in good, n. 2053.
That falses in which is good, have place with those
who are without the church, and thewee in ignorance
of truth ; also with those who are within the church:
where are falses of doctrine, n. 2589 to260i, 2861,
2863,3263, 3778, 4189, 4190, 4197, 6700, 9296, That
falses in which is no good are more grievous with
those who are within the church, than with those
who are without the church, n, 7688. That truths
and goods are taken away from the evil in the other
life, and given to the good, agreeably to the words
of the Lord, " To him that hath shall be given tbat
" he may abound ; and from him who \ia,th not shall
*' be taken away that which he hath," n. 7770.
22. Of those who are in truths, and not in good ;
consequently of truths without good. That truths
without good are not in themselves truths because.
they have no life, for all the life of truths is from
good:, n. 3603. Thus that they are as a body wiihout
^' soul, n. 3180, 9454. That the kniq«wledges of tru^th and

22 OF THE NEW JERUSALEM,
and good which are only in the memory, and not in
the ilife, are believed by them to be truths, n. 5276.
That the truths are not appropriated to riian, nor
become his own, which he only knows and acknow
ledges from causes which proceed from the, love of
self and the world, n. 3402, 3824. But that those
are appropriated, which he acknowledges for the
sake of truth and good, n. 3849. Thatitriiths, with
out good are not accepted! by the Lord, n. 4368.;
neither do they save, n. 2261. .That they who are
in truths vvithoit't good, are not' of the churchy n.
3963. That neither Can they be regenerated, n.
10637. That the, Lord does .not flow-in into truths
except by good n. 10367. ,,
Of thes separation of truth from good, n. 15008'^
5009, 5022,. 5028. The quality of truth witho\rt
good, and its quality from good, n. 1949, 1950,
1964, 5951 ; from comparisons, n. 5830. i.That truth
without good is morose, n. 1949, 1950, 1951, 1964.
That in the spiritual world it appears hard, n.6359,
7068; and, pointed, n. 2799. That truth without
good is as the light of 'winter, in which all things
of the earth are torpid, and nothing is produced ;
but that truth from good is as the light of spring and
summer, in which all things flourish and are pro
duced, n. 2231, 3146, 3412, 3413. That such a
wintry light is turned into thick darkness when light
frpm heaven flows-in ; and that then they who arc in
those truths come into, blindness and stupidity, n.
3412, 3413.' 1
That they who separate truths from good arc in
darkness, and in ignorance of truth and in falses, n.
9186. That from falses they cast themselves into
evils, n. 3325, 8094. The errors and falses into
which they cast themselves, n. 4721, 4730, 4776,
4783, 4925, 7779, 8313, 8765, 9221. That the
Word is shut to them, n. 3773, 4783, 8780. That
they do not see and attend to all those things which
the Lord spake concerning love and charity, thus
concerning good, n. 3051,, 3416. That they know
npt what good is, thus what celestial love and cha
rity are, n. 2507, 3603, 4136, 9995. They who
kno«^

AND ITS HEAVENLY DOCTRINE. 23^
know the truths of faith, and live evilly, that in the
other life they abuse truths to domineer thereby, n.
4802. Concerning their quality and lot in another
life, n. 4802.
That truth divine condemns to hell, but that di
vine good elevates to heaven, n. 7258 That truth
divine terrifies, not divine good, n. 4180. What it
is to be judged from truth, and to be judged from
good, n. 2335.
23. Of those who are in truths, and thereby look
and tend to good; consequently of truths by which
comes good. That what man loves, this he wills,
and what man loves or wills, this he thinks, and con
firms in various ways : what man loves or wills, this
he calls good, and what man thence thinks and con
firms in various ways, this he calls truth, n. 4070,
Hence it is, that truth becomes good, when it be
comes of the love or will, or when man loves and
wills it, n. 5526, 7835, 10367. Arid forasmuch as
the love or the will is the very life of man, that
truth does not live with man when he only knows it
and thinks it, but when he loves and wills it, and
from love and .will does it, n. 5595, 9284. That
thence truths receive life, consequently from good,
n. 2434, 3111, 2607, 6077. Thus that the life of
truths is from good, and that they have no life but
from good, n. 1589, 1947, 1997, 2579, 3180, 4070,
4096, 4097, 4736, 4757, 4884, 5147, 5928, 9154,
9667, 9841, 10729; illustrated, n. 9454. When
truths may be said to have acquired life, n. 1928.
That truth when it is conjoined to good, is appro
priated to man because it becomes of his life, n.
3108, 3161. That (ruth may be conjoined to good,
there must be a consent from the understanding and
will ; when the will also consents that then there is
conjunction, n. 3157, 3158, 3161.
That when man is regenerated, truths enter with
the delight of affectiqn, because he loves to do them,
^nd that they are reproduced with the same afiection
because they where, n. 2484, 2487, 3040, 3066, 3074,
3336, 4018, 5893, 7967. That the aflfection which
is of love always adjoins itself to truths according to

g4 OF THE MEW JERUSALEM, d'
to uses of life, and that that affectiwv is repradneed
with the truths, and the truths are reproduced with
%^ affection, n. 3336* 3824, 3849, 4205, 6893, 7967.
That good acknowledges nothing else ht irath tham
what accords with the affection which is of love, n.
3161. That truths are introduced by delights and
pleasantnesses that agree therewith, n. 3502, 3512.
That all genuine affection of truth is from good, and
according to it, n. 4373, 8349, 8356. Tbat thus there
is an insinuation .and influx of good into truths, and
conjunction, n. 4301. And that thus there is life to
truths, n. 7917, 7967.
Forasmuch as the affection, which is of love always
adjoins itself to truths according to uses of life, that
therefore good acknowledges its own triitb, and truth
itsown good, n. 2429, 3101, 3102, 3161, 3179, 3180,
4358, 5407, 5835, 9637. That thence is a conjuhc-
tipn of truth aud good, concerning which, n. 3834,
4096, 4097, 4301,;4345,4353, 4364,, 4368, a365, 7623
to 7627, 7752 to 7762, 8530, 9258, 10555. That
truths do also acknowledge each other, aind. are mu
tually consociated, n. 9079. And that this is from
the influx of heaven,, n. 9079.^
That good is the esse of life, and trutli the exist-
^te of Ufe thence ; and that thus good has its ex-
ist^re of life in truth, and truth it's esse of life in good,
n. 3049, 3180,, 4674, 6002, 9144. Hence that every
good has its own proper truth,, and every truth its
owB good, because good wtthiont troth does not exist,
?ad truth without good has no being [mok est'] n.
637. That good has also its form and quality from
trutks, and that truth is the form and qiuality of
good, n. 3049, 4574, 6951, 9454. And of conse
quence, that truth and good O'Ugbt to be conjoined
is order tbat they may be8<omrew)hat,,n. 10555. That
hence good is in a pexpe^f ual endeavour and desire
of conjoining truths unto itseli, n. 92Q6, 9495 ; illus
trated at n. 9207'. And tiuitllisin like manner wil^
good, n. 9206. Thai tbe caitj'itii'etioni is: reciprocal,
of good with truth,, and of trulJi with good, n. 5365,
B618, That good acts,, and tru'th le-acts,. but fcom
geod,. B. 3155, 4380, 4757, 5928i i(D/r29. That
1 truths

AND it's heavenly docihine. 25
truths regard their own good, as beginning and end,
n. 4353.
That the conjunction of truth with good is as the
progression of man's life from infancy, as he first
imbibes truths scientifically, then rationally, and at
length applies them to life, n. 3025, 5665, 3690. It
is also as with offspring, in that it is conceived, ex
ists in the womb, is born, grows up, and becomes
wise, n. 3298, 3299, 3308, 3665, 3690. It answers
also to the case of seeds, and grbund, n. 3671. And
to the case of water with brxsad, n. 4976. That the
first affection of truth is not genuine, but that as
man is perfected it is purified, n. 3040, 3089. That
nevertheless goods and truths, not genuine, serve for
the introducing goods and truths that are gtnpine,
and tliat afterwards the former are relinquished,
n. 3665, 3690, 3974, 3982, 3986, 4145.
Moreover, that a man is led to good by truths, and
not without truths, n. 10124, 10367. If man does
not learn or receive truths, that good cannot flow-
in, thus that man cannot become spiritual, n. 3387.
That the coifjuiiction of good and truth takes place
according to the increase of knowledges, n. 3141.
That truths are received by every one according to
his capacity, n. 3385.
That the truths of the natural man are scientifics,
n. 3293, 3309, 3310. That scientifics, and know
ledges, are as vessels, n. 6004, 6023, 6052, 6071,
6077. That truths are vessels of good, because they
are recipients, n. 1946, 1900, 2063, 2261, 2269,
3318, 3368, 3365.
That good flows-in with man by an internal way,
or that of the soul, but truths by an external way,
or that of hearing and sight ; and that they are con
joined in his interiors by the Lord, n. 3030, 3098.
"That truths are elevated out of the natural man, and
implanted in good in the spiritual man ; and that thus
truths become spiritual, n. 3085, 3086. And that
afterwards they flow-in thence into the natural man,
spiritual good flowing immediately into the gopd of
the natural, but mediately into-the truth of the na-
;liural, n, .3314, 3573, 4563; illustrated at n. 3314,
' E 3616

26 OE THE NEW JEftUSAlBM,
36*6,* 3576, 3969, 3995. In a word, that truths are
conjoined to good wiih man, so far .'ind in such man
ner' as man is in good as tdlife, n. 3834, 3843. That
conjunction is acconiplishcd in one manner with the,
celestial, and in another with the spiritual, n. 10124v
Further particulars relative to the conjnnction of
good and truth, and the manner in which it is effected,
may be seen at n. 3090,3203, 3308, 4096, 4097, 4345,
4353, 5365^ 7623 to 7627, And iri what manner spi
ritual good is formed by truths', atn. 3470, 357Gj
24, Of those who are in truths from good; conse''
qmently of truths from good. Of the difference ot
truth thai leads to good, and of that which proceeds
from good, n, 1063. That truth iS not essehtially
truth, any further than as it proceeds ftom good, n.
4f36^ 10619^ because truth has its esse frohi go6d,
n. 3049,3180, 4574, 5002, 9144 ; and its life, n. 3111,
2^34,v6077 ; artd because truth is the form or quality
of goodj'n. 3049, 4674^ 6951, 9454. That huth is
altogether as good with rtian, in a like ratio and degree,
n. 2429. In-order tbat truth may be really truth, it
Uiiist derive its dssende from the good of charity
aridinnocence, n. 3111, 6013. That the truths which
are from good arfe spiritual truths, n. 5951.
That truth makes one with good ¦when it pro
ceeds from good, so completely that both together
are one good, n.4332, 7835, 10252, 10266. That
tbe understanding and Will make oiife mind and one
life, when the understanding proceeds from the\Vill,
because the understanding is the recipient of truth,
and the will of good ; but not when man thinks and
Sijyeaks otherwise than hfe wills, n. 3623, That truth
from good is truth in will and act, n. 43S7, 4353^"
4385, 4390, That when truth proceeds frOm good,
good- has its image in triithj n. 3180,
That in th6 universal heaven and world, and in
the singulars thereof, there is a resemblance of mar
riage, «.54,718, 749, 917,, 1432, 2173, 2516,5194.
Particularly between truth and good", n, 1094, 2173,
^508i By reason that all things in the universe have
relatiftn to truth and good, in order that they may
tie M»y thihg, and tp their conjunctipji, in order that ^ny

AND it's HEAVENLY DOCTRINE* 2f
any thing may be produced, n. 2451, 3166, 4390,
4409, 5232, 7256, 10122, 10555. That the ancients
also instituted a marriage between truth and good,
n. 1904. That the law of marriage is, that two be
one, according lo the words of the Lord, u. 10130,
10168, 10169. That also love truly conjngial de
scends and exists. from heaven, from the marriage of
truth and good, n. 2728, 2729.
That man is so far wise, as he is in good and thence
in truths, bnt not so far as he knows truths and isnot
in good, n. 3182, 3190, 4884. That man who is ia
truths from good, i& actually elevated from the light
of the World into the light of heaven, consequently
from what is obscure into wihat isdear ; but on the
other hand, that he is in the light of the world, and
in what is obscure, so long as he knows truths and
is not in good, n. 3190, 3191. That man doth not
know what good is, before he is in it, and has his
perceptions from it, n. 3325, 3330, 8336.^ That
truths increase immensely when they proceed front
good, n. 2846, 2847, 5345. Gf which increase,
n. 5355. That this increase is as fructification from
a tree, and multiplication from seeds from which
whole gardens are produced, n. '1873, 2846, 2847.'
That wisdom increases iii a>like degree, arid that to
eternity, n. 3200, 3314, 4220, 4221, 5527, 5850,
G30B. That the man who is in truths from good is in
a like degree enlightened, and 'that he is so far in il-
Instration when 'he reads the Word, n. 9382, 10548,
10549, M550, 10691,10694. That the good of love is as
fire, and truth thence as light from that fire, n.3I95)
3222, 6400, 8644, 9399, 9548, 9684. Tbat in heaven
truths from good shine, n. 5219. That truths frPm
good, by which 'is wisdom, increase according to
the quality and quantity of Ihe love of good j and on
the other hand, falses from evil, according to the
quality, and quantity of the love of evil, n. 4099.
That the man Who is in truths from good conies into
ang&lic inteiligenfce and wisdom, and that they
lie hid in his interiors so*long as he lives in the world,
but that they are opened in the otherlife, n. 2494.
B 2 Thtft

28 OF THE NEW JERUSALEM,
That man, who is in truths from good, becomes an
angel after death, n. 8747.
That truths from good are as generations, n. 9079.
That they are disposed in seriescs, n. 5339, .'5343,
5530, 7408, 10303,10308. The ordination of truths
from good compared with the fibres and blood-ves
sels in the body ; and thence with their textures and
forms, according to the usesof life, n.3470, 3570, 3579,
9454. That truths from good form as it were a city
and this from the influx of heaven, n. 3584. That
the truths which are of the principal love are in the
middle; and that the rest are more or less remote
from thence according to their degrees of disagree-.
ment, n. 3993, 4551, 4552, 5530, 6028. That a like
arrangement exists in the evil, with respect to their
principles, n, 4551, 4552- That truths wjien they
proceed from good arc disposed into the form of
heaven, n. 4302, 4704, 5339, 5343, 6028, 10303.
And this according to the order in which are the
angelic societies, n. 10303. That all truths when
they proceed from good are conjoined to one another
by a certain affinity, and that they are as derivations
of families from one father, n. 2863. That all truth
has.a sphere of extension into heaven,. aPcoiding to
the quality and quantity ofthe good from which it is,
n. 8063. That the marriage of good and truth is the
church and heaven with man, n. 2231, 7752, 7753,
9224, 9795, 10122. Of the delight and happiness of
those with whom good is in truths, n. 1470.
That truths from good, in conjunction, present an
image ofman,n. 8370. That man is nothing else than
his own good, and truth thence derived ; or evil, and
false thence derived, n. 10298.
On the whole: that faith is by truths, n. 4353,
4997, 7178, 10367, That charity towards the neigh
bour is by truths, n. 4368, 7623, 7624, 8034. Tliat
love to the Lord is by truths, n. 10143, 10153, 10310,
10578, 10648. That conscience is by truths, n. 1077,
2053, 9113. That innocence is by truths, n> 3183,
3495, 6013. That purification from evils is by truths,
n..2799, 5954, 7044, 7918, 9089, 10229, 10237.
Tbat regeneration is by truths, n. 1555, 1904, 2046, 2189,

AltD it's HEAVENLY DOCTRINE. 29
2189, 9088, 9959, 10028. That intelligence and
wisdom are by truths, n. 3182, 3190, 3387, 10064.
That the beauty of angels, and also of men, as to
the interiors which are. their spirits, is by truths,
n. 553, 3080, 4983, 5199. That power against evils
and falses, is by truths, n. 3091, 4015, 10485. That
order, such as is in heaven, is by truths, n. 3316, 3417,
3570, 4704, 5339^ 5343, 6028, .10303. That the
church is by truths, n. 1798, 1799,3963, 4468, 4672.
That heaven is with man by triiths,' n. 1690, 9832,
9931, 10303. That man becomes man by trutlis,
n. 3175, 3387, 8370, 10298. But nevertheless that
all these things are by truths from good, and not by
truths without good ; and that good is from the Lord,
n. 2434, 4070, 4736, 5147. That all good is from
the Lord, n. 1614, 2016, 2904, 4151, 9981,
25. That all good and truth is from the .Lord.—
That the Lord is good it.self and truth itself, n. 2011,
4151, 10336, 10619. That the Lord, both with re
spect to the divine and the human, is the divine good
of divine love ; and that from hira proceeds divine
truth, n. 3704, 3712, 4180, 4577. That divine truth
proceeds from the divine good of the Lord, compara
tively as light from the sun, n. 3704, 3712, 4180,
4577. That the divine truths proceeding from
the Lord appears in the heavens as light, and forms
all the li^ht of ieaven, n. 3195, 3222, 5400,
8694, 9399, 9548, 9684. That the light of hea
ven, which is divine truth united to divine good,
illuminates both the sight and understanding of
angels and spirits, n.2776, 3138. That heaven is
in light and heat, because it is in truth and good,
for divine truth is light there, and divine good is
heat there, n. 3643, 9399, 9401 i and in the Treatise
concerning Heaven and Hell, at n. 126 to 140. That
divine truth proceeding from the divine good of the
Lord, forms the angelic heaven and arranges it in
order, n. 3038, 9408, 9613, 10716, 10717. That di
vine good united to divine truth, which is in the
heavens, is called divine truth, n. 10196.
That the divine truth proceeding from the Lord,
is the only reality, n. 6880, 7004, 8200. Thq,t>y
2 divine

30 OF THE NEW JERtSALEM,
divine truth all things were ttjade and created, n*
2803, 2884, 5273, 7835. That also all poWCT be-
longeth to divine truth, n. 8200.
. That man from himself can do nothing that is
food, and think nothing that is true, n, 874,875,876.
'hat the rational [principle] of man cannot perceive
divine truth from itself, n. 2196, 2203, 2209. That
traths which are hot from the Lord, are ifrom the
proprium of man, and that they are not traths, Imt
only appear as truths, n. 8868.
That all good and truth is from the Lord, and
•tothing: fr6m man, n. 1614, 2016, 2904, 4151,
9981. That goods and truths are so far goods and
truths, as they have the Lord in them, n. 2904, 3051,
8478. Of the divine truth proceeding immediately
frorii the Lord, and of divine truth proceeding
mediately through the angels, and of their influx
with maai, n. 7055, T056, 7058. That the Lord flo-ws-
in into good with man, and by good into trfiths, n.
10153. That he flows-in by good into truths of
every kind, and particularly into genuine truths, n.
@531, 2554. That the Lord, does not flow-in into
truths separate from good, and that no pai-allelism
is given between the Lttrd and man, with respect to
them, itttt with respect to good, n. 1831, 1832, 3514,
3564. Tiiat to do good and trut/li for the sake of goiod
and truth is to loVe the Lord, and to love tlife
heigtabomr, n, 10336, That tthey who are in the in
ternal of the. Word, of the chui'cli, and of worship,
love to do good and truth for the sakfe of good and
truth ; but that they who are in the eKt«rna/l of tihese,
without the interna*!, love to do good and truth for
t*ie sake of tl>emselves and the world, h. ]0©B2*
What it is to do good and truth for thft sake of g0o<3!
and t*uth, illust-rated by examples, -n. 10682.
' S6. Ofli/De variom Innds of ^oods and trvths. — Tbat
variety is in'flnife, and one thing is never exacUythe
same as another, n, 7'236,'90O2. That there is also
an infinite v*rifety in the heavens, n. 684, 690,3744,
4(398, 7S36, That varieties in ^h* lieavens are varie
ties ®f good, -afld that th«»tJC h \bls distinctiain flf aJl
therein.

AND, it's HEAVENLY DOCTRINE. 31
thetein, n. 35 19,: 3744, 3804, 3986,; 4005, 4067, 4149,
4263, 7236, 7833, 7836, 9002. That these va
rieties are from truths, which are manifold, by which
everyone has good, n. 3470, 3519, 3804, 4149, 6917,
723&, That thence all the angelic societies in the
heavens, and every angel ina society aredistinffuish-
edfrom'fach other, n 690, 3241, 3519, S804,'"3986,
4067, 4 149, 4263, "7236, 7833, 7836, But that they
M act in unity by love frOm the Lord, and thereby
regard one end, n, 457, 3986. That in. general goods
and truths are. distinguished, according to degrees,
into natural, spiritual, and celestial, n, 2069, 3240.
That in general there are three degrees of good, and
consequently of truth, aocordins: to the three heavens,
n. 41.54, 9873, 10296, That ithe goods and ihentx
the truths in the internal man, are of a threefold kind,
and as many in the external, n. 4154. That there h
natural good, civil gdod, and moral good, n. :3768j
That natural good, into which some are borri, is not
good in the other life, unless made spiritual good:,
n. 246.3, 2464, 2468, 3408, 3169, 3470, 3508, 35.18^
7761. Of natural spiritual good ; and ofthat which
is not spiritual, n. 4988, 4992, 5032. ; That thiere
is intellectual truth, aacl scientific, truth, n. 1904,
1911,2503. 27; TkM wisdom is from good iy truths,.- — In what
manner the rational [iprincipk] is conceived and born
with man, n. 2094, 2574, 2557, 3030, 5126' Thatthis
is effected by .an influx of the Lord through heaven
into the knowledges and sciences which are with man,
¦whence is elevation, ri. 1895, 1896, 1900, 1901 That
elevation is according to uses, and the love of theni^
H. 3074, 3085, 3086. That the rational Iprinoiplej
is born by truths, hence such as they are,such is the ra
tional, n.2094, 2524 2557.That the ratipnai [principle}
is opened and formed, by truths from ^Ood : and that
it is shut and destroyed by falses from evil, n. 3108,
5126. That man is not rational by virtue of an aiiility
of reasoning on aaiy subject; but by virtue of ;aji
ability to see and perceive whether a thing is true or
mot, -n. 1044. That man is not born into any truth,
beffiaiisp not bpni into good j bai tbat he is to learn and
; , ' imbue

32 OP THE NEW JERUSALEM,
jjribueboth, n. 3175. That itis with difficulty that
man can receive genuine truths, arid thence become
wise, on account «f the fallacies of the senses, the
persuasions of the false, and the doubts and reasonings
thence, n. 3175. That man first begins to be wise,
when he begins to be averse from reasonings against
truths, and to reject doubts, n. 3175. That the
human rational not illustrated, laughs at interiol*
truths, from examples, n. 2664. That truths with man
are called interior when they are implanted in his
life," and not in consequence of his knowing them,
although they may be truths of an interior kind,
hi. 10199.
That in good there is a faculty of becoming wise,,
whence those who have lived good in the world come
into angelic wisdom after their departure out of the
world,' n. 5527,-5859, 8321. That there are innume
rable things in every good, n. 4005. That innume
rable things rriay be known frcnn good, n. 3612. Con
cerning the multiplication of truth from good,
n. 5345, 5355, 5912. That the good of infancy by
s truths, and by a life according to them, becomes the
good of wisdom, n. 3504.
. That there is an afiection of truth, and anaffection
of good, n. 1904, 1997. What is the quality of
those who are in the affection of truth, and what is
the quality of those who are in the affection of good,
n. 2422, 2430. Who are able to come into the affec
tion of truth, and who are not able, n. 2689. That
all truths are arranged in order under a common
affection, n, 9094. That the affection of truth and
the affection of good in the natural man are as brother
and sister; but in the spiritual man, as man and his
woman, n. 3160. That pure truths are not given
with man, nor even with an angel, but onlv with
the Lord, n. 3207, 7902. That truths with m'an are
appearances of truth, n. 2053, 2519. That the first
truths with man are appearances of truth from the
fallacies of the senses, which nevertheless are suc-
sCssively put off, as he is perfected with respect to
wisdom, n. 3131. That appearances of. trutli
with the Irian who is in good are received by the
. iiord

AND' it's heavenly DOCTRINE. 33
?
L®rd for truths, ri. 2053, 3207. What and of what
quality the appearances of truth are, n. 3207, 3357
to 3362, 3368, 3404, 3405, 3417. That the sense of
the letter of the Word in many places is according
to appearances, n. 1838. That the same truths with
orie man are more true, with another less so, and
with another false, because falsified, n. 2439.' That
truths are also truths according to the correspondence
between the natural and the spiritual man, n. 3128,
3138. That truths difler according to the various
ideas and perceptions concerning them, n. 3470,
3804,6017. That truth when it is conjoined'to good vanishes!
Put of the memory because it then becomes of thfe
life, n. 3108. That truths cannot be conjoined to
good ex^pt in a free state, n.'3158. That truths
are conjoined to good by temptations, n. 3318, 4572,
7122. That there is in good a continual endeavour
of arranging truths in order, and of re-establishing
itself thereby, n. 3610. That truths appear unde-
lightful when the communication with good is inter
cepted, n. 8352. That man can hardly distinguish
between truth and good, because he can hardly dis
tinguish between thinking and willing, n. 9995.
That good is called in the Word the brdtjier of truth,
n. 4267, That also in a certain respect good, is called
Lord, and truth servant, n. 3409, 4267.

Of the WILL and the UNDERSTANDING,
gS.iVlAN has two faculties which constitute his
life : one is called Will, and the other Under
standing : they are distinfil from each. other, but
so created that they may be one; and vfhen they
are one, they are called Mind: wherefore of
these consists the human mind, and all the life of
man is thereini F 2i9. As

34 OF TBB NEW jrj5RtJSALEM, *
99, Aa all things in the universe; which are
aoeording to divine order, have relation to good
and truth, so all things with map have relation
to will an<J ijnder§tandipg ; for good with man
is ftf his will, mA tjuth with him is Qf his under
standing ; these tvHo faculties, or these two lives
of man, bein^ their receptacles and subjects, the
will being the reeeptacle and subject of all things)
of good, "and the understanding the receptacle
ana subject of all things of truth ; goods and
trnthsv with man have no other residence : aiid
forasmuch as> goods and trttths with man havt
no ather residence, so neither have love and faith;
for love is of good, and good is of love; and
feith is of truth, and truth is of faith,
30, Forasmuch now as. all things in the uni
verse have relation, to gioodi and truth, and all
things of the church to the good of lovo and the
truth of faith ; and forasmuch as man is man
from these two faculties ; therefore they also are
treated of in this d'o6trine j otherwise man could
have no distinct idea concerning thenv whereon
to found his tboaght*
31, The will and understanding do likewise
constitute the spirit ef man, for his wisdom and
intelligence, and his life in general, reside therein,
the body being only obedience,
32. Nothing is of more concern to be known,
than in what manner the will and the under-
gtandiiig make: one mind ; they make one npind
as good and .truth make one; for th<?re is a
similar marriage between will and undei^^indiog
a$ th^re is between good and truth. What is the
quality of that marriage way f^Uy appear from
the, extracts adduced 9bow« \iz. ^haS as good is
the very esse of a thing, and truth t]m existero of
:>.h a thing^

AND n's HEAVEIJI* DOCfftmE. $5
a thing thence derived, so the will with man is
the very esse of his life, and the understanding
the existereof life thence; for good which is of
the will, forms itself, and renders itself visible, in
the understanding,
33. They who are in good and truth have will
and understanding, but they who are in evil and
the false have not will and understanding, but in
stead of will they have cupidity, and instead of
understanding, science ; for the human will, is
the receptacle of .good, and the understanding
the receptacle of truth; wherefore will cannot be
predicated of evil, nor understanding ofthe ftlfee>
because they are opposite, and opposition de
stroys : hence it is that the man who is in etil and
thence in the false, cannot be called raiioAal,
wise, and intelligent: with the evil also the
interiors which are of the mind, wherein tbe will
and the understanding principally reside, are
shut. It is supposed that the evil alsO have will
and understanding, because they say that they
will and that ihey understand ; but their will k
only cupidity, and their understanding is only
science.

EXTRACTS /rom #^e ARCANA CCELESTlA.
34.SpIRITUAL truths cannot be comprehended,
unless these following usrivEnsALs be known: 1.
That all things in the universe have relation tO good
and truth, and to the conjunction of both, in order
to their being any thing ; conseqiifenlly to loVe and
faith, and their conjunction. II. That With man
' J. 2 there

36 OP THE.NEW JERUSALEM,
there is will and understanding, and that,.ths will is.
the receptacle of good, and the understanding the re
ceptacle of truth, and that all things with man haye re
lation to those two [principlesj, and to their conjunc
tion, as all things .relate to good and truth, and their
conjunction. III. That there is an internal man and an
external, and that they are distinct one from the
other like heaven and the world, and nevertheless
that they ought to make one, in order to man's being
truly man. IV. That the light pf heaven is that in
which the internal man is, and the light ofthe world
that in which the external is> and that the light of
heaven is divine truth itself, from which proceeds all
intelligence. V. That there is a correspondence be
tween the things which are in the internal, and those
which are in the external man ; and that consequently
they appear in each under a different form, so that
they can only be discerned by the science of corres
pondences. Unless these and many other things are
known, it is impossible to form true ideas concerning
spiritual and celestial things, but such as are incon.*
gruous ; and thus the scientifics and knowledges, which
are of the external man, without those universals,
can conduce but little to the understanding and im
provement of the rational man. Hence it appears,
how necessary scientifics are. Concerning those uni
versals, much is said in the Arcana Coeiestia.
35.' That man has two faculties, one which is called
will, and the other understanding, n.t5, 641, 3623,
3939, 10122. That those two faculties constitute the
real man, n. 10076, 10109, 10110, 10264, 10284. That
the quality of man is according to those two faculties
with him, n. 7342, 8885, 9282, 10264, 10284. That
by them also naan is distinguished from beasts, by
reason that the understanding of man may be elevated
by the Lord, and See divine truths, and in like man
ner his will may be elevated and perceive divine,
goods; and thus man may be conjoined to the Lord
by those two faculties which are his constituent priri-
ciplesj but that the case .is otherwise with beasts,
n. 4525, 5302, 5114, 6323, 9231. And since man
2 may

AND it's HEAVENLY DOCTRINE. 37
may thus , be conjoined to the Lord, that he cannot
die as to his interiors, which are his spirit, but that
he liveth for ever, n. 5302, That man is not man by
virtue of his form, but by virtue of good and truth,
which are of his will and understandinar, n. 4051,
5302. " '
That as all things in the universe relate to good and
truth, so do all things in man to the will and the un
derstanding, n. 803, 10122. For the will is the re
ceptacle of ffood, and the understanding is the recep
tacle of truth, n. 3332, 3623, 5332, 6065, 6125, 7503,
9300, 9930. It amounts to the same, whether you
S£iy truth or faith, for faith is of truth, and truth is
of faith ; and it amounts to the same whether you
say good or love, for love is of good, and good is
of love ; for what a man believes, that he calls true ;
and what he loves, that he calls good, n. 4353,4997,
7178, 10122, 10367. Hence it follows, that the un-
derstanding is the recipient of faith, and the will the
recipient of love ; and that faith and love are in man,
when they are in his understanding and will, for the
life of nian resides therein, n. 7178, 10122, 10367.
And since the understanding of man is capable of
receiving faith towards the Lord, and the will of re
ceiving love to the Lord, that by faith and love he
may be conjoined to" the Lord, and whoever is ca
pable of conjunction with the Lord by faith and love,
cannot die to eternity, n. 4525, .6323, 9231. That
love is conjunction in the spiritual world, n. 1594,
2057, 3939, 4018, 5807, 6195, 6196, 7081 to 7086,
7501, 10130.
That the will of man is the very esse of his life,
inasmuch as it is the receptacle of good, and that the
understanding is the existere of life thence derived,
inasmuch as it is the receptacle of truth, n. 3619,
6002, 9282. Consequently that the life of the will
is the principal life of man, and that the life ofthe
understanding proceeds therefrom, n. 585, 590, 3619,
7342, 8885, 9282, 10076, 10109, 10110; compara*
tively as light proceeds from fire or flame, n. 6032,
6314, That whatever things enter into the under
standing, and at the same time into the will, are
appro-

^ *!¦ fHi ItJiW JEfttJSALfeM,
appHJpj'itited to man, but not those which are received
in the understanding alone, n. 9009, 9069, 9071,
«i29, 9182, 9386, 9393, 10076, 10109, 10110. That
those things become of the life of man, which are
received in the %vill, artd thence in the undei'Stand-
ing, n. 8911, 9069, 9071, 10076, 10109, lOllO.
Ifcvery man also is lovfed and esteemed by others ac
cording to the good of his will and thence of his un-
derstanding ; for he who wills well and understands
well, is loved and esteemed, and he who understands
well and does not will well, is rejected and regarded
as vile, n. 8911, 10076. That man also after death
abideth as his ^vill is, and his understanding thende,
B, 9069, 9071, 9386, 10153. And that those things
which ale of Ihe understanding, and not at the same
iime of the will, then vanish, because they are not
iri the spirit of man, n. 9282; or which amount? -to
iht same, that manfifter death remains as his love
is, and his faith thence, or as his good and his truth
thence; and that the things which are of faith and
B©t at the same time of love, or the things which are
of truth and not at the same time of good, vanish,
Inasmuch as they are not in the man, consequently
not of the man, n. 553, 2364, 10153. That man
js capable of comprehending with the understanding
what he does not practise from the will, or that he
iftay understand what he does not will, because it is
against his loVe, n. 3539.
That the will and fhe understanding constitute one
iftind, n.SS, 3623, 5832, 10122. That those two fa
culties of life ought to act in unity, in order to man's
beittg man, n. 3623, 4832, 5969, 9300. How per,
verted a state they are in, whose understanding and
¦will do not x^ct in unity, n. 9075. That such is the
state of hypocrites, of the deceitful, of flatterers,
and of simulators, n. 4326, 3573, 4799, 8250. That
the 'Will and the understanding are reduced to one in
another life, and that there it. is not allowed to have
a divided mind, n. 8250.
That evfcry doctrinal ofthe church has ideas petu-,
liar to itself, by which is perceived the qualitjc
thereof, n, S310, That the Understanding of the
doctrinal

AND IT'3 HBAVJ6NLY UQCTnUlJE. S&
doctrinal is according to those: ideas, arid that with-'
put au intellecitual idea, naan would only have aa
idea o)f words, and none of things, n. 3825. That
the ideais of the umd^vstaiwding extend themselves
widely into the soQieties of spirits ajid angels round
ab@ut, n. 6598, 0600 to. 6605, 6609, G613, That the
ideas of man's unide,ifstandiiiiig are opened in another
life, and a,ppear to the life ia their true quality, n.
i86&, 33,10, 55 IQ. Of what quality the ideas of
mme appear, n. 6201, 8885.
That all will of goedand understa»ding of truth is
frQ.Bi the Lord,, but Qot so (he understanding of truth
separate ftoBi tW will of good, a. 1831, 3514,5483,
6649, 6027, 8685, 8701, 10153. That it is the under.
standing which is enlightened by- the Lord, n. 6223,
6608,, 10659. Th^i the Lord granteth to those who
are enlightened, to see and undeisland truth, n.
9382, 10659. That the enlightening of the under
standing is various, aGcordiiQ.g to the states of man's
life, u, 5221, 7012, 7233. That the understand.
it»g i? enlightened in proportion as man receives
trath ia the will, that is, in proportion as he wills to
act according thereto, n. 3@19. That they have
their understainding enlightened, who read the Wo^d
from the love of truth, and from the love of the uses
o,f life, but not they who read it from tbe love of
fame, honour, or gain,.u. 9382, 10548, 10549, 10550.
That illustration is an aetual elevation of the mind
int9 the light of heaven, n. 10330; from experience,
n. 1526, 6608. That light from heaven is illustration
to the understanding, as light from the world is to
the sight, n. 1524, 5U4, 6608, 9128. Tbat the
light of heaven is divine truth, from which is derived
all wisdom and intelligence, n. 3195, 3222, 5400.
864i, 9399, 9548, 9684. That it is the understand
ing of man which is. enlightened by that l^ht, n.
1524, 3138, 3167, 4408, 6608, 870-7, 9J26, 9399,
10569., That the uodeizstanding is of sueh a quality as are the
Ittuths from good, of vBhich it is; fornved, n, 1006^.
That that is wndiejstanding 'which is, formed by truths
frwn good, but not what is formed by falses from evil,
n. 10675.

40 OF fHE NEW JElatrSAtEM
H. 10675. That understanding consisteth in seein*
truths, the causes of things, their connections, and
consequences in regular order, from those things
which are of experience and science, n. 6125. That
understanding consisteth in seeing and perceiving
whether a thing be true, before it is confirmed, but
not in being able to confirm every thing, n, 4741,
7012, 7680, 7950, 8521', 8780, that the light of
confirmation without st previous perception of truth,
is natural light, and may be possessed even by those
who are not wise, n. 8Y80. That to see and perceive
whether a thing be true before confirmation, is only
given with those who are afifected with truth for the
sake of truth, consequently who are in spiritual light,
n. 8780. That every tenet, however false, maybe
confirmed, even so as to appear true, n. 2482, 2490,
5033, 6865, 7950.
How the rational is conceived and born with man,
n. 2024, 2574, 2557, 3030, 5126. That it is from the
influx of the light of heaven from the Lord through
the internal man into knowledges and sciences, which
are in the external, and an elevation thence, n, 1895,
1896, 1900, 1901, 1902, That the rational is born
by truths, and not by falses ; consequently according
to the quality of the truths, such is the rational, ii.
2094, 2524, 2557. That the rational is opened and
formed by truths from good, and that it is shut and
destroyed by falses from evil, n. 3108, 5126. That
he is not a rational man, who is in*fals6s from evil ;
and consequently he is not rational from being able
to reason upon every subject, n. 1944.
That man hardly knows how to distinguish between
understanding and will, because he hardly knows
how to distinguish between thinking and willing, n.
Many more things concerning the will and under
standing may be known and concluded from what has
just been adduced concerning good and truth^ pro
vided that will is perceived instead of good, and
understanding instead of truth, for the will is of
good, and the understanding is of truth.
OF

And it's HEAVENLY DOCTRINE. 4 1

Of the INTERNAL and EXTERNAL MAN,
3/) .Ivi. AN was so created as to be, at one and
the same time, .in the spiritual world, and in the
natural world. The spiritual world is that in
which angels are, and the natural world is that
in which men are : and because man was so cre
ated, therefore he is endoVved with an internal and
an external ; an internal by which he may be in
the spiritual world, and an external by which he
may be in the natural world. His internal is
what is called the internal man, and his external
what is called the external man,
37, Every man hath an internal and an exter*
nal ; but in one manner with the good and in
another manner with the evil. The internal with
the good is in heaven, and its light, and the ex
ternal in the world, and its light, which light
with them is illuminated by the light of heaven,
so that with them the internal ahd external
act in unity, as the efficient cause and the effect,
or as what is prior and What is posterior : but with
the evil the internal is in the world and in its
light, as is also the external ; wherefore they see
nothiiig from the light of heaven, but only from
the light of the world, which light they call the
light of nature ; hence it is that the things of
heaven ai'e to them in darkness, whilst the things
of the world are in Jight. It is therefore mani*
fest that the good have an internal man and an
external man, but that the evil have no internal
man, but only an external.
U 38. The

4f o^i^W&^^'^'j^iiiA'Lti/t
38. The internal man is what is called the
Spiritual Man, because it is in the light of
heaven, which light is spiritual ; and the external
iflan is what' is caildd-thfe Natural Man, because
it is in the light of the world, which light is na
tural : the man whose internal is in the light" of
leaves; and his external in thie light' of the world,
ife' a spiritual man as to each ; but the man whose
internal is not in the light of heaven, but only
in thtflighV of the world, in vi'hicH is also his ex
ternal, is a natural man as to each. The spiritual
man is what is called in tbe Word alive, but the
hatural'man is what is called oEAd;
39.' The man whose interhal is in the light of
Heavt-n, atid hi.^ extfertial in the light of the world,
thinks spiritually and alb naturally, but when
he thinks naturally his spiritual thought flows-in
into the natural, and is there perceived ; but the
man whose internal, together with his external,
is in the light of the world, does not think spi
ritually, but'materially; for he thinks fi-om such
things as are in the nature ofthe world, all which
are material. To think spiritually, is to think of
things as they essentially are; to see truths from
the light of truth, and to perceive goods frorti the
Ibve of good ; also to see the qualities of things,
and' to perceive their affections, abstractedly froni
matter: but to think materially, is to think, see,
and perceive them together with matter, and in(
matter, thus in a crass and obscure manner re
spectively. 40. The itrternal spiritual 'man regardied in
himsdf is an angel of beaten ; and also, during
his life in the body, notwithstanding his ignoi'anci}
thereof; is in society with angels; and aft«r hia^
separation from the body he coities alitO'ngSf th^. But

AND .it's (HEAVENLY POCI-RINE. 4§
sBut the merely jrii^tpral internal n>an regardfed in
hiajiself, is a spiijit, and not an angel; and also,
,d,uririg ,his life in fhe body, is in society with Sipi-
x^ts, but with those who are in hell ; aniongM
whom he also conies after his iSeparation from the
hody. ^1. The interiars whiich are pf the .mind with
those "who are spiritual men, are also actually
elevated tpvva,rds heaven, for that is what they
jirimarily regard; but the interiors which areiftf
i^he mind jvith them who are merely natural, arp
turned to the world, because that is what' they
Mini^arilfy rqgard. The interiors which are of
tjnf migd [m,ens2 are turnejd Wiitb ^v^ry one to ithait
which he loves above all 'things; and th^ exterior.jp
which are of' the mind [xinijnus^ ar.e tu-rned
.the same way as the interiors.
42. T>hey who hav^ only a common [or .ge-
n,er|i,l][ |i(jle^ concerning tbe internal and ei^ternal
man, "believe that the internal man is what .think?
^nd wills, and that the es^ternal is what speaks
Sijud acts, b^anse to think and to will is interna],
aind to spteak ^nd to act is external. 3ut it is to
be observed, Diat when man think* intelUgepftly,
and wjlls wisely, he then thin^$ p.nd ivill^ froin »
spiritual internal ; but when tnan d^es not thinj[(
intelligently and will wisely, he tihiniks and wijlg
fr-on? a natural infem^a.! : of consequence, whmi
io^n thinl^s well concerning jthe Lord and conoera-
iflg those things which are of the: Lord, aad.:W«lJ
concerning his neighbour, and concerning those
things which are of his neighbour, andwills well
to thein, he then thinks apd skills from a spiritual
Internal, hepause he then thinks from the faith, of
truth and from the love pf good, consequently
frpiB,h<?ftyew : btit when man tjuiik? ill; concerning
g2 them,

44 OP the new JERUSALEM,
them, and wills ill to them, he then thinks and
wills from a natura.1 internal, because he thinks
and wills from the faith of what is false, and from
the love of evil, consequently from hell. In
short, so far as man is in love to the Lord, and in
Jove tovyards his neighbour, so far he is in a spi
ritual internal, from which he thinks and wills,
and from which also he speaks and acts : but so
far as man is in the love of self, and in the love
of the world, so far he is in a natural internal,
from which he thinks and wills, and from which
nlso he speaks and acts.
43. It is so provided and ordered by the Lord,
that so far as inan thinks and wills from heaven,
so far his internal spiritual map is opened and
formed; which opening is into heaven even to the
Lord, and which formation is according to those
things which are of heaven : but on the contrary,
60 far as man does not think and will from heaven,
but from the -vvorld, so far his internal spiritual
man is shut, and his external is opened ; whicli
opening is into the world, and its formation is
nccording to those things which are of the world.
44. They with whom the internal spiritual
man is opened into heaven to the Lord, are in
the light of heaven, and in illumination from the
Lord, and are thence in intelligence and wisdom;
these see truth because it is truth, and perceive good,
because it is good. But they with whom the in
ternal spiritual man is shut, do not know that there
is an internal man, and much less what the i^i-
ternal man is; neither do they believe that there
is a Divine, nor that there is a Ufe after death^
consequently they do not believe the things which
pre of heaveii and the church ; and forasmuch as
fhey »rp only in the light of the world and in ilr
lumination

AND it's heavenly DOCTRINE. 45
lumination thence, they believe in nature as the
Divine, they see the false as truth, and they per
ceive evil as good.
45. He whose internal is so far external, tbat
he believes nothing but what he can see with his
eyes, and touch with his hands, is called a sensual
man ; this is the lowest natural man, and is in falla
cies concerning all the things which are ofg faith
and the church.
46. The internal and external which have been
treated of, are the internal and external of the
spirit of man ; his body is only an additional ex
ternal, within which they exist; for the body does
nothing from itself, but from its spirit which is
in it. It is to be observed that the spirit of a man,
after its separation from the body, thinks and
wills, speaks and acts, the same as before:; to
think and to will is its internal, and to speak and
to act is its external ; concerning which, see the
Treatise on Heaven and Hell, n. 234 to 245, 265
to 275, 432 to 444, 453 to 484. ,

EXTRACTS/rom the ARCANA CCELESTlA.
47.C)f tli^ internal and external with man. That
it is known in the Christian world, that man has an
internal and an external, or an internal man and
an external man ; but that it is little known what is
the quality of the one and of the other, n. 1889,
1940. That the internal man is spiritual, and the
external is natural, n. 978, 1015, 4459, 6309, 9701, to
9708. That the internal riian, which is .spiritual,
is formed after the image of heaven ; ' and the ex
ternal, which is natural, after the image of the world j
in what manner ; and that man was therefore called

4|(> pff f^p NEW JEP.CSALEM,
Jjf the indents a microcosm, n. 3628, 4523, ;4524,
6p5f, 6|l4, 9706, 10156, 10472. That thus in m^n
llie spiritual and natural Worlds are conjoined, n.
6057, 10472. That consequently man is of such a
quality, that he can loot Up towards heaven^ and
down towards the world, n. 7601, 7604, 7607. That
(when he looks upwards, he is in the light of heay^p
and sees thence ; but wben he jcoks downwards, ^
i|s in the light of the world and sees thence, n. 3167^
'lt)134. That there is given with man a qlescerit
from the spiritual world into the natural, n. 3702,
4042. ' ¦ ' . • '
That ihie. internal man, which is spiritual, and the
e^jtefTi^ PW, which is ^latural, are altc^ther di)i,-
Jiinct,!,n,.Jj9^;^, 2018;, 3^9i, 4459. That the distinq-
tion is such as exists between cause and .effe.ct, and
¦between prior iandbosterior, and that there is no coh-
dnuity, n. 3691, 4145, 5146, 5711, 6275, 6284,
«S99, 6326, £465, 86()3y 1O0I76|, 10099, 10181. Con-
^eq^ienitly thai tjhe distinction is .li<ke that between
^a'v^^n and,th,^,:^orld, or between wha<t i^ sp}|-iiult>l@l
l^jiid .what is nj^r^l', n. ^292, 5132, 8610. 'X^ t^
;!^nji^riQf-s aijd ejtteriors of man arp not contiu.uou^,
Dili' distinct according to degr.ee^, eg.ch degree having
its own termination, n. 3691, 4145,-5114, 6326,m65,
8603, 10099. That he who does not perceive the
distinctions of the interiors and ex^teriors of rnan ac
cording to degrees, and understands not the quality
of those degrees, cannot comprehend the internal
Md M^tprfl^l of man, p. 5146, 6^,65, 1/1009, ipigl.
That the things of a superior degree are more per-
fjspt ihan tljo^ of an jnferioj: .degree, n. 3405. fh^t
i^er.e are three degrees in man answering to the three
ppavpns, n. ,f 154. Th^it the exferiors are moie re?
j^oijf f^rqin tl^e iJivirie 'with man, ?in4 that therefor^e
i^py are rje,§pectively obspiire^'and of a corpropn or
gpiieiaT n^tijre, n. |54$1. And tliat .Ihey ^re alsp rcr
fpec^ively inordinate, n. 9Qi§, 3855. Th^it the inte-
rfp'fs^re more perfect, as being nearer to tlje Divine,
0. §146, ¦^147'. That in 'thp ipt,ernal therp ftje Ihour
^Sf^p 9n,4 thousands qt things, l^hich ip jthe exfeiij^j
m'RS¥:?.?..m^,S^m^} tliio^j '^^ 5707: That cpRse,
2 qvieritly,

AN^ II^'S HEAVENLY Do'CTftlNE. 4T
qiientiy, thought and perception is' CleaVer'in pro
portion as it is iiiterior, rt. 5^20'. That heVice it fol-
foWs, that map dught tobe in interrtiils, n'. 1175,'4464.
That the interiors of thfe mind, with the man
'who is in love and charity, are actually elevatfed by
the Ldid, and that otherwise they Would look down
wards, rt. 6952, .6954, TOSSO. That influx and il-
Instration from lieaven with man, is an actual eleva
tion of the. interiors By the t/6rd, n. 7816, 10330.
That man is- elev'ated AVhen he advartces to spiritual
things, n. 29:^2. That in propottibh ak man is' ele
vated frOffa externals towards interiors^ in the sanie
i^roportidrt he ciomeih into light, consequently mto
intelligence ; ahd that this is what is meant by being
withdrawn frbm sensUal things, according tb'the say
ing of the ancients, n. 6183, 6313. That elevatirih
frotn the external to the ihferiorsj is like tliat from
a mist into light^ n. 4958.
That influx froni the Lol-d is through the internal
man into the external, n. 1940, 51'19. That interiors
can flbw into exteriors,' but not the contrary ; con
sequently that influx is sjJilitital atid not physical,
that' is, from the spiritual man into' the natural, ^nd
ndt from the natural man into tbe spiritnalj'n. 3^19,
51 19, 5259, 5427, 5428; 54*77, 6322, 9110, 9111. Thiit
the Lord from the interhal, wherieih all is peace, go
verns the externals, ¦wherein all is confusion, n. 5396.
That the internal can see all things irt the external,
btit not the contrary, n. I'gH, 19^3, 5427; 54^8,
5477. That'when man lives in the world, he thinks
from the internal in the external, consequently that
his spiritual thought flowk-in into his natural, and
there subsists' naturally, n; 3679. That when man
tfrinks Weil, it is from tlfe internal ot spiritual in the'
external or natural, n. 9704, 9705, 9707. That'tW
e*ternkl man thinks add' wills acctjrdihg'tb cdh^titih-
tiort with the internal, rt. 9702; 9703; ' That'tKtitbvV
an'interior and ait exterior thought';' the 'qualitV ¦'<yf'
the o'he and'tbe othfer, n. 2515, 2552; 5127; 5Yiil
6168, 60O7. That the thfeb^Kt' di^d'affedtlon' in thV
ilrteS-hii} is not perceiVed'l^ n^'ah; d'flrfh^ Hik' Ifffe'in,
tW wbrld^ but oriiy that ¦ which' is'inf' m^' exterh^jl derived

48 OF THE NEW JERUSALEM,
derived therefroiiij n. 10236, 16240. But that in an
other life externals are taken away, and man is then
let into his own internals, n. 8870. That it then be
comes manifest what is the quality of his internals,
n. 1806, 1807.
That the internal produces the external, n. 994,
995. And that the internal then invests itself with
such things as enable it to produce its effects in the
external, n. 6275, 6284, 6299. And by which it
may live in the external, n. 1175, 6275. That the
Lord conjoins the internal or spiritual man to the
external or natural man, when he regenerates him,
n. 1577, 1594, 1904, 1999. That the external or
natural man is then reduced into order through the
internal or spiritual man, and that it is brought into
subordination, n. 9708.
That the external must be subordinate and subject
to the internal, n. 5077, 5125, 6128, 5786, 5947,;
10272. That the external is so created, that it may
serve the internal, n.5947. That the internal must
be lord [or master], and the external its minister,
and in a certain respect its servant, n. 10471.
That the external ought to be in correspondence
with the internal, that there may bp conjunction, n.
6427, 5428, 5477. What the quality of the ex
ternal is, when it corresponds with the internal, and
what, when it does ;not correspond, n. 3493, 5422,
6423, 54^7,5428, 5477, 6512. That in the external
man there are things; which correspond ana agre^
with the internal, and that there are things which do*
not correspond and agree, n. 1563, 1568.
That the external taketh its quaUty from the in
ternal, n.9912, 9921, 9922. How great the beauty
of the external man is, when it is conjoined with the
internal, n. 1590., And how great its defprniity is,.
when not conjoined therewHh, n. 1598. That lov^
to the Lord, and charity towards our neighbour^;
conjoin the external man with the internal, n. 1594^
That, unless the internal man be conjoined with the
external, there is no fructification, n. 3987.
That the interiors successively flow-in into the ex^
(eri^isj even into the extreme or ultimate, and that
they

AND it's heavenly DOCTRINE. 49
they there exist and subsist together, n. 634, 6239,
9216, 9217. That they not only flow-in succes
sively, but also exist inthe ultimate in a simultaneous
form, and in what order, n. 5897, 6451, 8603, 10099.
That all the interiors are held in connection from the
first, by means ofthe ultimate, n. 9828. That thence
also in the ultimates are strength and power, n. 9836.
And that therefore responses and revelations were
made from the ultimates, n. 9905, 10548. That
thence also the ultimate is holy above the interiors,
n. 9824. That hence also in the Word, first and last
signify all and every particular, consequently the
whole, n. 10044, 10329, 10335.
That the internal man is open to him who is in di
vine order, but shut to him who is not in divine
order, n. 8513. That there is no conjunction of
heaven with the external man "without the internal,
n. 9380. That evils and the falses of evil shut the
internal man, and cause man tobe only in externals,
n. 1587, 10492. Especially evils from the love of
self, n. 1594. That the interiors are shut even to the
sensual, which is the ultimate, if the Divine be de
nied, n. 6364. That with the intelligent and learned
ofthe world, who from the sciences confirm them
selves against the things of heaven and the church,
the internal is shut more than with the simple, n.
10492. Inasmuch as the internal man is in the light of
heaven, and the external in the light of the world,
that therefore they who are in the external without
the internal, that is, they with whom the internal is
shut, do not care for the internal things of heaven
and' the church, n. 4464, 4945. That in another
life they cannot at all endure internal things, n. 10694,
10701, 10707. That they believe iy)thing, n. 10396,
10400, 10411, 10429. That they love thenjselves
and the world above all things, n. 10407, 10412,
10422. That their. interiors, or the things which are
of their thought and affection, are vile, filthy, and
profane, howsoever they may appear in externals,
n. 1182, 7046, 9705, 9707. That the ideas of their
thought are material, and not at all spiritual, n 40582,
° H The

$6: otf *ttE TiEW iMtJsAifcJS,
fk budityfurlfiet described df Ihrise-Whdse intetft^L
that looks hfeaveri-ward, is shut, n. 4469, 9709, 10281,
10286, 10429, 10472, 10492, 10602, 10682.
That so far as the interhal, which is spiritual, h
tipened, so far truths and goods arc hitlltiplied ; ahd
that so far as the intern ^l, Which is Spiritual, i^ sfnlt,
so far truths and goods vanish, h^ 4099. Th Jit the
fehiirch is ih the infernal spiritual itikti, ihashtnch ds
that is ih heaven, and hot in the external Wilhoht it,
ri. 10698. Consequently thai the external cBtlr'c'h
4vllh man is nothing without the ihtferhal church, hi
lf95i Thdt etikmeA worship withbut Ihte'rnd wdi:4
ship is no worship, n. 1094, 1175. Concerning thdSfe
wW are iti the internal of the church, of Wbfri^Bip,
afld of the Word; of th'dfee who are ih the external
i^heiein is the iilternkl ; and of those who are ih th'6
e*tbrttal Without thfe" ihterhal, n. 106^2. That tM
eStefhal Without the interhal is hard, n. !l0682.
That thei nierely natutftl miath is in helK uhleWhtt
fee hlade spiritual by regeherat ion, n. l^lbd: Thaii
allj \<ho are in the elterrtftl without the intferilJilj Of
-with Whdin the spiritual interhal is shut, are in hdl,
ft, 9128, 104^3, 10489.
ThAt the interiors of mAh are actually turned aCr
cording to his loves, h. l07D2. That ih all ahd every
particular thfere must be ah iht^rhM and aft external;
^n order to its subsistence, n. 9473.
That abbve and Higb, in thfe Wnid, Sighlfees
iht6rnal, h. 1725, 2148, 4210, 4599. (JttHseil'uentl^
that ift the Word superior is interior, ihtl Ihlfeliti* ft
exterior, n. 3084,
48. Of the natural and the spiritual \ pHHtAplt's .\
How perverse it is, in the world at this day, to attrii
biite so tnhch to hatnte; ahd so little td the Divine, h.
0483. Why it i« sd, h. 5116. Vfhen heVertheleSfe
all arid every particular in riatute not ohly receipted
its existence, biit likewise continually suosists ftdift
the Divine, ahd that through the spiritual world, h.
^75,-8211. That divlhe, celestial, and spiritual
things terminate Irt hatUrd, ft. 4S40, 4039. That
hature- is the hltirhate plane wbfe-i-fe\[rii thty stahd, n.
mm, mii mi5,.'6m, '6^, 9@16; That ttle^lal;
spiritual,

And it's RFAVENiV DOCTRIIfE. Sl
9f i^itual, and natijral things follow ajid supceed each
otb^r in order ; so do divine things with theih, inas
much as they are from the Divine, n. ^0, 4938,
4939, 9992, 10005, 10017, ' 10068. That celestial
things aje the head, spiritual things the body, ajKJL
naturalthings the feet, n, 4938, 4939. That they
alsp flqw-in in an order similar tp that wherein they
follow and sucpeed ei^ch othcrj n- 493iS, 4939. That
the good ofthe infliopt or third heaven is called cer
lestial, the good of the middle or sepoij4 heaven in
called spiritual, and the gopd of th,e ultimate or first
heavpn is palled spiritual natural, whence it may
be known, what is the cclciitial, spiritual, ajxd naturg,],
n. -4^79, 4986, 4938, 49:^9, 9992, 100O5, 10017,
10068 ; and in the Treatise on Heaven and Hell, n.
go itp 28, and 29 to 40.
.That all things of the natural world are jFrom th^
Divine through the spiritual wprid, n. ,50,13' Conse
quently that there is a spiritual prijiGipie in every
.thing natural, just as the efficient cause is in the
effect, n. 3562, 5711; or as effort is in motion, n.
5173, and as the internaljs ip the external, n. 3562,
.5711, 6326. And since the cauf^ is thp very essential
in the effect, lijie as effort is in niotion, and the internal
in tUig external, hence it follows, that the spiritual is
jthe very essential in the natural, conspquently thp
Divine from which are all things, n. 2987 to 3002,
9701 to 9709, That spiritual things are fixed and
haanifested in what js natural, and that, tke things
manifested are representatives and cprrespondencfis,
il. 1632, 2987 to 3002. That hence aU pature is ?
theatre representative of the spjvitjjal wofld, that is
of heaven, n, 2758, 2999, 3000, 4939, 8848, 9^-
That ail things in nature are disposed in order ^.ijd
series acoordiiig to ends, n. 4104. That this js fr^^
.the spiritual world, or from heaven, because pnds,
which are uses, rejgn therp, n. 454, 696, 1103, ^645,
-4054, 7038, That man is so erected, th^t divine
things descendiflg ȣCOirding to order intp patuye,
way be perfiBivisd with hifH, n. 3702 i
That with every man, who is in divine order, thpre
is an iirferhal aod an e»tpvnal, J^jp ihterjijil ig paJlpd
H 2 the

52 op THE NEW JERUSALEM,
the Spiritual, or the spiritnal man, and his external is
Called the natural, or the natural man, n. 978^ 1015,
4459, 6S09y 9701 to 9709. That the spiritual manis in
the lightof heaven, and the natural man in the light of
tbe world, n. 5965. That the natural mart Can discern
nothing from himself, but from the spiritual, n. 5286.'
That the natural is as it Were a face ih which the in
teriors see themselves, ahd that thus man thinks, n.
5165. That the spiritual man thinks in the natural,
consequently naturally', so far as he comes to the
sensual perception of the latter, n. 3679, 5165, 6284,
6299. That the natural is the plane, in which the
spiritual is terminated, n. 5651, 6276, 6284, 6299;
9216. That the spiritual sees ndthing, unless the
natural be in correspdhdehce, n. 3493, 3620, 3623.
That the spiritual or internal man can see what is
transacting in the natural or external, but not the con
trary, because the spiritual flows-in into the natural,
artd not the natural into the spiritual, n. 3219, 4667,
6119, 6259, 5427, 5428, 5477, 6322, 9110, 9111.
That the natural man from his own light, which is
called the light [/wmew] of nature, knows nothing
concerning God, nor concerning heaven; nor con
cerning a lifeafter death ; neither does he believe, if
he hears of such things, unless spiritual light, which
is light from heaven, fldws-in into that ijatural light
[lumen'}, n. 8444.
That the natural man of himself, because from na
tivity, is opposite to the spiritual man, n. 3913,
3928. That therefore as long as they are in oppo
sition to each other, man feels it grievous to think
of spiritual and celestial things, but delightsome
to think of natural and corporeal things, n. 4096.
That he utterly nauseates the things df heaven, and
even the bare mention of any thing spiritual,* from
experience, n. 6006, 9109. That merely natural
men regard spiritual good and truth as a servant, n.
6013j 5025. When nevertheless the natural man
ought to be subordinate to the spiritual man, and
serye him, n. 3019, 5168. The spiritual nian is said
to serve the natural, when the latter from the intel-
leftual principle seeks arguments to confirm tbe ob-
"' jects

. AfJD ITS HEAVENLY DOCTRINE. 63
jecfs of his concupiscence, particularly from the
Word, n. 3019,' 6013, 5025, 5168. In what manner
merely natural men appear in another life, and what
is the quality of their state and lot there, n. 4630,
4633, 4940 to 4951, 5032, 5671.
That the truths, which arp in the natural man,' are
called scientifics and knowledges, n. 3293. That
the imagination ofthe natural man, when viewed in
himself, is material, and that his affections are like
those of beasts, n. 3020. But that there is a genuine
thinking principle and imaginative principle from
the interhal or spiritual man, when the natural man
sees, acts, and lives therefrom, n. 3493, 5422, 6423,
5427, 5428, 5477, 5512. >
That the things which are in the natural man, re
spectively to those which are in the spiritual man^
are. common [or general], n. 3513, 5707. And con
sequently that they are respectively obsCure, n.
6686. That there is an interior and an exterior natural
with man, n. 3293, 3294, 3793, 5118, 6126, 5497,
5649. That there is also a medium between them,
n, 4670, 9216. That the dischsLtges [exonerationes}
of the spiritual man are made into the natural, and
by it, n. 9572.
That they who do good merely from a natural dis
position, and not from religion, are not received' in
heaven, n. 8002, 8772. -
49i Of the light of heaven, in which the spiriluat
man is. That there is great light in the heavens, n,
1117, 1521, .1533, 1619 to 1632. That the light in
the heavens exceeds the meridian light on earth by
many degrees, n. 1117, 1521, 4527, 5400^ 8644,
That. that light has been often seen by me, n. 1522,
4527 J 7174. That the light which the angels of the
inmost or third heaven enjoy is as the light from the
sun, but the light which the angels of. the second
heaven enjoy is as the light from the moon, n, 1629,
1530. That the light in the inmost heaven is of a
flame colour, but in the second heaven it is white,
n. 9570. Tbat

54 OF THE NEW JERUSALEM,
Tbat all light in the heavens is from the Ldrd as A
sun there, n. 1053, 1521, 3195, 3341, 3636, 36^3,
4415, 9548, 9684, 10809. That the. Lord is the sun
qf the angelic heaven, and that his divine love is
that sun, n. 1521, 1529, 1530, 1531, 1837, 4321,
4696, 7078, 7171, 7173. That the divine truth pro
ceeding from the Lord in tbe heavens appears as
lighl, and constitutes all the light of heaven; and
that (sonsequcntly that light is spiritual light, n. 3195,
3322, 6400, 8644, 9399, 9648, 9684. Tiiat therefore
the Lord in the Word is called light,'n. 3195. That,
inasmuch as that light is the divine truth, there is in
it divine wisdom and intelligence, n. 3396, 3485,
3636, 3643, 3993, 4302, 4413, 4415, 9548,9684. Ia
what manher light frohi tbe Lord flows-in into the
lieavens, illustrated by the circles of rays round tho
sun, 9407. That the Lord is a sun to the heavens,
and that from him is all the light there, .may be seen
in the Treatise on Heaven and Hell, n. 116 to 125.
And that the light from that sun is the divine truth,
^nd the heat from it the divine good of divine love,
n. 126 to 140.
That the light of heavfen illuminates both the sight
and understanding of angels and spirits, n. 2776,
3138. That the light there is according to thejr un
derstanding and wisdom, n. 1524, 3SS9. Proved
/rom the Word, n. 1529, 15S0. That there are as
many differences of light in the heavens as there are
angelic societies, n. , 4414. Inasmuch as there are
peiipetual varieties in tbe^ heavens with respect to
^od and truth, so likewise there are with respect to
wisdom and intelligence, n. 684, 690, 3241, 3744,
3743, 18698, 7236, 7833, 7836. That by heaven's
being in light dnd heat is signified its being in wis
dom and in love, n. 3643, 9399, 9401. '
Tbat the light of heaven illuminates the under
standing of .man, n. 1524, 3138, 3167, 4408,' 6&M,
8707, 9126, 9399, 10569. That man, when h« is
elevated fisom the sensual, compth into a milder light
^lumenj, and at length into celestial, light [Zux], n.
6313, 6315, 9407. That there is elevation into the
.iigkt of heaven when man comes into intelligence,
2 n. 3190.

AND iT^ HEAvENtY DOCTRINE. S5
il. 3190. How great light was perceived. When I
have been wilhdrawn from worldly ideas, n. 1526,
6608. That the eight of the internal m^n is in thte
ll*ht of heaven, and that by reason thereof manis
able to think analytically and jationally, n. 1532.
Tbat the light bf licaven from the Lord is always
E resent with man, but that it only so far flows-in, as
e is in truths from good, n. 4060, 4213. That that
light is according to truth from good, n. 3094. That
truths shihe ih the spiritual World, n. 6219. That
spiritual heat ahd spiritual light make the true llSe
of man, h. 0032.
That the lightof the world is fot the external mah,
and the light of heaven for the internal, n. 3222,
3223, 3337. That the light of heaven floWs-ih into
itettiral light [lumen'] and that the natural man is so
far wise, as he receives that light, n. 4302, 4408.
That there is a correspOhd-ence beiween those lights,
n. 3225. That the thiogs which ate in the light of
heaven cannot be seen from the light of the world
with man, which is called his natural light [iiim'eiili ;
but the things in the light of thp world thaybe sPeh
firom the light of heaven, h. 9574. Whenbfe it fol
lows, that they Who are ohly in the lighl of tha
^orid, which is called natural light [lumdn'] do nOt
perceive those things whircb Are of the light of hea-
Vteh, n.3I08. That to those who ate in falses frOhi
evil, the light of heaven is blacktieSs, n. 1783, 3337,
3413, 4060, 6907, 8197. That tbe light of tbe
Wdfld shines with a fiery redness [rutii-ei] with the
evil, artd that so far as it so shines, so far the things
Whitoh are of the light df heav-en are to them dark-
hess, h. 6907. That the li^M of the Wotld does hot
appeatto the aftgels, n. 1#21, 1'78S, 1880.
That ih the heavens all light i's from the Lord, and
pll shade from the i.ghorahce and propriu'm df the
angels aftd -spirits ; hence tlie 'mffdV&catfitths and va-
Vife'o'atirti* of ligbt ahd shade, which are colours
th'^e, n. 3391 . Cdnceming the variegations off liglit
by urim aJid thutnmim, h. 3862.
That the li^ht of them who are in fkilh separatfe
from charity, is snoWy^ ahd that it is Mke I'he li^
.' - of

.,S6 . OP THE NEW JERUSALEM,
of winter, n.3412, 3413., That that light is turned
into mere darkness on the influx of light from hea
ven, rt. 3412. Of the light of those, who are in a
persuasive faith, and in a life of evil, n. 4416. Of
what quality the light appears with those who are in
intelligence from proprium, and what with those who
are in intelligence from the Lord, n. 4419.
That there is light [lumen] in the hells, but not
real [fatuum], n. 1528, 3940, 4213, 4418, 4531. That
this light is as light from a cord-fire, n. 1528, 4418,
4531. That they who are in the hells, appea,r to
themselves in their own light as men, but in the light
of heaven as devils and monsters, n.4532, 4633, 4674,
¦5057, 5058, 6605, 6626. That all things in the light
of heaven appear according to their true quality, n.
4674. That the reason of the hells being said to be
in blackness and darkness, is because they are in
falses from evil, n. 3340, 4418, 4531. That darkness
signifies falses, and blackness the false of evil, n. 1839,
1860, 7688, 7711. .
50. Of tke sensual man, who is the lowest natural,
spoken of in the doctrine above, n. 45. That the
sensual [principle] is the ultimate ofthe life of man,
adhering to and inhering in his corporeal fpart], n,
6077, 5767, 9212, 9216, 9331, 9730. Thai he is
gaid to be a sensual man, who judges and deter
mines, every thing from the bodily senses, and who
believes nothing but what he can see with his eyes
and touch with his hands, saying that these are real,
and rejecting all things else as not real, n. 5094, 7693,
That such a man thinks in extremes, and not inte
riorly in himself, n. 5089, 5094, 6564, 7693. That
his interiors are shut, so that he sees nothing of truth
therein, n. 6564, 6844, 6845. In a word, .that he -
is in gross natural light, and of course perceiveth
nothing which is from the light of heaven, n. 6201,
6310, 6564, , 6844, , 6845, 6598, 6612, 6614, 6622,
6624. That consequently he is interiorly against the
things which are of heaven and the church, n. 6201,
6316, 6844, 6845, 6948, 6949. That the' learned,
who have confirmed themselves against the truths of
the church, are sensual, n. 63161 That

AND it's HEAVENLY DOCTRINE. 57
. That sensual men reason sharply and shrewdly,
because their thought is so near their speech as tobe
almost in it, and because they place all intelligence
in discourse from mere memory, n. 195, 196,5700,
10236. But that they reason from the fallacies of
the senses, with which the vulgar are captivated, n.
5084, 6948, 6949, 7693.
That sensual men are crafty and malicious above
Others, n, 7693, 10236. That the avaricious, adul
terers, the voluptuous, and the deceitful, are in an
especial manner sensual, n.6310. That their inte
riors are foul and filthy, n. 6201. That by means
thereof they communicate with the hells, n. 6311.
That they who are in the hells, are sensual,' and that
in proportion to the depth of their respective situa
tions therein, n. 4623, 6311. That the sphere of in
fernal spirits conjoins itself with the sensual [prin
ciple] of man frdm behind, latergo,']n.63l2. That
they who reasoned from the sensual [principlej, and
thereby against the truths of faith, were called by
the ancients serpents of the tree of science, n. 195,
196 197, 6398, 6949, 10313.
The sensual [principlej of man, and tbe sensual
man himself, is further described, n. 10236, And
the extension of the sensual Tprinciplel with man,
n.9731. LF F J >
That sensual things ought to be in the last place,
not in the first ; and that with a wise and intelligent
man they are in the last place, and subject to the
interiors ; but that with an unwise man they are ia
the first place, and have the dominion ; these aire
they who are properly called sensual, n. 5077, 5125,
5128, 7645. That if sensual things are in the last
place, and are subject to the interiors, a way is
opened by [or through] them to the understanding,
and truths are refined as it were by way of extrac-
tidn, n. 5580.
. That the sensual things of man are' proximately ex
tant to the world, and admit things that flow from the
world, and as it were sift them, n. 97^6. That the
external or natural man communicates with the woild
by means of those sensuals, and with heaven by
I means

5S' OP *HE ytir JERUSALEM,
m6ans of ratiorials, n. 4009. That thus sensual tbirIgS
furnish what is subservient to the iriteriors df man,
D. 5077, 5081. That there are sensual things minis
tering in subsei'vience to the intellectual part, and
likewise to the will-part, n. 5077.
That unless the thought is elevated from sensual
things, man possesses but little wisdom, n. 5089.
That a Wise man thinks above the sensual [principle]
ii.50S9, 6094. That man, when his thought is ele
vated above sensual things, comethinto a clearer
light [fewew], and atlength into heavenly light, [lux^
n. 6183 6313, 6315, 9407, 9730, 9922. That eleva
tion above sensual things, and a withdrawing from
them, Was known to the ancients, n. 6313. That
iJian With his spirit may see the things which are ia
the spiritual world, if he can be withdrawn from the
^ensUal things of the body, and elevated by the
Lord into the light of heaven, n. 4622. The reasdn
is, because the body has rto perception, but the
spirit of a man ia his bddy ; and so t^r as the spirit
is in the body, so far is his perception gross an^
obscure, consequently in darkness ; but sd far a^ ii
is tioiin the body, so far is his perCeptioft clear and
in the light, n. 462S, 6614, 6622.
That the ultimate of the uiidferstahding is the
scientific sensual [principle], and the ultimate of tb&
will is tite ^leasutabie [jucundum] sensual [prin
ciple], cdncerhirtg which see n. 9996. What is tlje
difference between the sensual things that are common
-tfrith beasts, and ihose that are not common with
them, n. 10236. That ther« are sensual men whd
are riot evil, inasmuch as th6ir interiors are not so
much closed ; concerning whose state in another life,
Seed. 6311.
Si. Of sciences and knowledges, by which thein'
ierrtal spifitiidl man is opened. That those things
are called scientifics, which are in the external or
natural man, arid its memory, tjut hot those which
arfe in the internal or spiritual man, n. 3019, 3020,
1^3, ^S09, 4967, 9918, 9922. That .Scientifics, as
fceldi^ging to the exterhat dr natural man, ate re-
s jiecUv'ely ingtrumfetits of service, ifiasrt;Uch as the
external

AND It's HEAVENLY DOCTRINE. 59
tjxtemal or natural man is made to serve the interiiaj
or spiritual man, just as the world is made to b?
subservient to heaven, n. 5077, 5125, 5128, 5786!*
5947, 10272, 10471. That the external man is re-
spectively the world, because the laws of divine or
der existing in the world are inscribed therein ; and
.that the internal man is respectively heaven, because
the laws of divine order existing in heaven are in
scribed therein, n. 4523, 4524,, 5368, 6013, 6057,
9278, 9279, 9283, 9709, 10166, 10472; and in th«
Treatise concerning Heaven.and Hell, n. 61 to 58.
That there are scientifics which concern natural
things, such ,as relate to the civil state and life,, such
as relate to the moral state and life, and such as ricl^le
to the spiritual state and life, n. 6934. But that,
for distinction sake, those which relate to the spiritual
«tate and life, are called knowleijges, and are chiefly
doctrinals, n. 9945.
That man ought to be imbued with sciences and
knowledges, since by these he learns to think, then
tp understand what is true and good, and at length
to be wise, that is, to .live according- to what is true
and good, n. 129, 1450, 1451, 1453, 1548, 1802.
That scientifics and knowledges are the -first things,
on which is ibuilt and founded the civil, mojaX ja,^d
spiritual life of man ; but that they are to be learned
for, the sake ofthe use of life as ;their epd, ,n. J1489,
3310. That knowledges open the way to the internal
man, and then cohjoiii it v/itji the external according
to uses., n. 1563, J616. That the rational [principlej
is born by sciences and knowledges, n. 1895, 1900,
3086. But not by ,^p.iences artd knowledges them
selves, but by the affection pf uses from them, and
according to suoh affection, n. 1895. That the in
ternal man is opened qrrid successively perfected by
Sciences and knowledges, provided man has some
good use for an end, particularly a use that iregards
eternal life, n. 3086- That in this case, sp\ritual
[things from the pel^stj^iLand spiritual man meet the
scientifics and knowledges which are in the natural
man, and adopt those which agree, n. 1495. That
uses of celestial life are then ej^tracted, re.fi.ned, and
I 2 elevated

65 OF THE NEW JERUSALEM,
elevated by the Lord, through the internal man.,
from the scientifics and knowledges which are in the
natural mart, n. 1895, 1896, 1900, 1901, 1902, 5871,
5874, 5901. And that the scientifics which are in
congruous and adverse are rejected to the sides and
exterminated, n. 6871, .5886, 5889. That the sight
ofthe internal mao calls nothing forth from the scien
tifics and knowledges of the exterrial man, but such
as are of its love, n. 9394. That scientifics and know
ledges are disposed in fascicles or bundles, [/rt*f?CM-
latim,} iiiid conjoined according to the loves which
introduced them, n. 5811. That then, in the sight
ofthe internal man, those which are of the love are
in the middle artd in clearness, but those which are
not of the love are at the sides and in obscurity, n.
6068, 6085. That scientifics and knowledges with
man are successively implanted in his loves, and
dwell in them, n. 6325.. That man would be born
into every science, and thereby into intelligence, if
he were born into loVe to the Lord, and love towards
his neighbour; but «ince he is born into the love df
self and the world, tbat therefore he is born into total
ignorartce, rt. 6323, 6325. That science, intelligence,
and wisdom are the sons of love to the Lord and
love towards the neighbour, n. 1226, 2049, 2116.
That scientifics and k.howledgesj inasmuch as they
are of the external or natural man, are in the lightof
the world; but truths, which are become truths of
love and faith, and have thus obtained life, are in
the light of heaven, n. 5212. That nevertheless the
truths, which have thus obtained life, are com
prehended by man by [or through] natural ideas, n.
5510. That spiritual influx is through the internal
man into the scientifics and knowledges which arc in
the external, n. 1940, 8005. That scientifics ahd
knowledges are the receptacles and as it were the
vessels of the truth and good, which are of the in
fernal man, n. 1469, 1496, 3068, 5489, 6004, 6023,
6052, 6071, 6077, 7770, 9922. That therefore by
vessels in the Word, in the spiritual sense, are sig
nified scientifics and knowledges, n. 3068, 3069, 3079.
9394, 9544,. 9723, 9724. ' That scientifics are as it
were

AND it's HEAVENLY DOCTRINE. 61
were mirrors, in which the truths and goods of the
internal man appear, and are perceived as in an
image, n. 5201. That those truths and goods are to
gether in scientifics as in their ultimate, n.5373, 5874,
5886, 6901, 6004, 6023, 6052, 6071, 6077. That
scientifics, as bein^ in the light of the world, are .per
plexed, [implexa^ and obscure, respectively to those
things which are in the light of heaven ; consequently
the things wbich are in the external man [are likewiso
perplexed and obscure,] respectively to those in the
internal, n. 2831. For which reason also by what is
perplexed [implexum] inthe Word is signified what
is scientific, n. 2831. So also by the obscurity of a
cloud, rt. 8443, 10551.
That every principle is to be drawn from truths of
doctrine derived from the Word, which are first to
be acknowledged, and that then it is allowable to
consult scientifics in order to confirm those truths,
and that thus they are corroborated, n. 6047.. Con
sequently, that it is allowable for those who are in an
affirmative [principle] concerningthe truths of faith,
intellectually to confirm them by. scientifics, but not
forthose who are in a negative [principle], because
a preceding affirmative draws all to favour its, side,
and a preceding negative hath a like effect, n. 2568,
2588, 39 13, 4760, 6047. That there is given an affirma
tive [principle] of doubt, and a negative [principle]
of doubt, the former with some who are good, and
the latter with the evil, n. 2568. That to enter from
the truths of faith into scientifics, is agreeable to
order ; but on the other hand, to enter from scientifics
into the truths of faith, is contrary to order, n. 10236.
Inasmuch as influx is spiritual, and not physical or
natural, consequently from the truths of faith, be
cause these are spiritual, into scientifics, because
these are natural, n. 3219, 5119, 5259, 5427, 5428,
5478, 6322, 9110, 9111-
That whoever is in a negative [principle] of doubt,
which in itself is a negative, and says, that he will
not believe till he is persuaded by scientifics, will
never believe, n. 2094, 2832. That they, whodo
(iO, become mad with respect to those things which
3 are

6S OF THE KEW JERUSALEM,
are of the church and heaven, n. 128, 129, ISO.
That they fall into the falses a( evil, n. 232, 233,
6047. And that, in another life, when they think
j^ut «piritiial things, f they are as it were druirtk, n.
1072. A furtli«r description of Ihem is given in n.
196. Examples to illustrate, that '6{>idtnal things
cannot be comprehended, if the order of entering
into them be inverted, n. 233, 2094,2196, 2203,^^09.
That many pf the learned are more insane in spiritual
Ihings, than the simple, by reason that they are in a
negative [principle], and have abundanfce of scien-
ti^cs, by which they confirm the negative, n. 4760.
An example of a learned man, who could understand
nothing concerning spiritual life, n. 8629. That
<^ey who reason from scientifics against the truths pf
faith, reason sharply, inasmuch as they do it from
I3ic fallacies ofthe senses, which are captivating and
persuasive, for it is with difficulty these can be shook
off, n. 5700. That they who understand nothing of
truth, and they also who are in evil, can reason con
cerning tbe truths and goods of faith, and yet be in
no i'llustralion, n. 4213. That only to confirm a
dogma, is not -the part of an intelligent man, because
the false can be as easily confirmed as the true, n.
1017, 2482, 2490, 4741, 5033, 6865, 7012, 7680,
7950, 8521, 8780. That they who reason concern
ingthe truths of the church, whether a thing be so
or not, are evidently in obscurity respecting truths,
and not yet in spiritual light, n. 215, 1385, 3^33,

That there are scientifics which admit divine truths,
and others which do not, n. 5213. That vain scien
tifics ought to be destroyed, n. 1489, 1492, 1499,
1500. That those are vain scientifics, which regard
for their end, aud Confirm, the loves of self and 1;he
world, and which withdraw from love to the Lord
and love towards the rteighbour, because such scien-
ti-fics shut up the internal man, so that he is not then
-capable of receiving any thing from heaven, n. 1563,
1'600. That scientifics are the means of becoming
-wise, and the means of becoming insane ; and that
3byi!lrem ihe internal man is either opened or else
shut :

AND IT'g HEAVENLY DOCTKIBTE. ©S
shut } and thus the mtional faculty is either improved
or else destroyed, n. 4156, 8628, 9922.
That sciences after destth are of no account, but
only those things which man hath imbibed in his un
derstanding and life by means of sciences, n. 2480.
That nevertheless alt scientifics abide after death,
feat that they are quiescent, n. 2476 to 2479, 2481 to
mm. That the same scientifics, which with evil men
are false because applied to evils, are with good
men true because applied to goods, h. 6917. That
^iehtific ttuth« with the evil are not truths, howso
ever they may appear such when spoken, because
within them there is evil, ahd consequently they are
falsiAed ; and that the science of those men by no
means deserves tobe called science, inasmuch as it is
destitute of life, n. 10331,
That it is one thing to be wise, another to under-
stapd, another to know, and another to do ; but tbat
still, with those who are in spiritnal life, they follow
in order, and correspond, and are together in action ol
in works, n. 10331. That it is also one thing to know,
another to acknowledge, and another to have faith,
H.896. What is the quality ofthe cupidity of knowing,
which spirits possess, shewn by an example, n. 1973.
That angels have ah immense desire of knowing and
of becoming wise, inasmuch as science, intelligence,
and wisdom, are spiritual food, rt.3114, 4459, 4792,
4976, 5147, 6293, 5340, 5342, 5410, 6426, 6576, 5582,
55S8, 5656, 6277, 8662, 9003.
That the chief science among the ancients was tbe
seience of correspondences, but that at tbis day it is
lost, n. 3021, 3419, 4280, 4344, 4964, 4965, 6004, 7729,
10252. Thatihe science of correspondences flourished
among the eastern natiorts and in Egypt, n. 5702,
6692, 7097, 7779, 9391, 10407. That thence came
their hieroglyphics, rt. 6692, 7097. That the an-
eients.by the science of correspondences introduced
themselves into the knowledges of spiritual things,
n, 4844, 4749, 4S65. That the Word is written Ixj^
ftiere fcorresporadenees, wbencC its irittfernal or spiri tual

64 OF THE NEW JERUSALEM,
tual sense, the existence of which cannot be known
without the science of correspondences, nor the 6na-.
Iity of the Word, n. 3131, 3472 to 3486, 8616, 10687.
How much the science of correspondences excels.
other sciences, n. 4280.
62. Qf the natural memory.! which is that of the
external man, and of the spiritual memory ^ which is
that of the internal man. That man has two memo
ries, an exterior and an interior memory, or a
natural and a spiritual memory, n. 2169 to 2494.
That man does not know that he has , an interior
memory, n. 2470, 2471. How much the interior
memory excels the exterior memory, n.2473. That
the things which are in the exterior memory are in
natural light, but the things which are in the inte
rior memory in spiritual light, n. 5212. That it is
from the interior memory, that man is able to think.
and speak intellectually and rationally, n. 9394. That
all and every particular which man has thought,
spoken, and done, and all that be has heard and seen,
are inscribed on his interior memory, n. 2474, 7398.
That that memory is man's book of life, n. 2474,
939>6, 9841, 10505. That in the interior memory are
treasured up the truths which are become of faith,
and the goods which are become of love, n. 5212,
8067. That the things which are rendered habitual,
and have become of the life, are in the interior me
mory, n. 9394, 9723, 9841. That scientifics and
knowledges are of. the exterior memory, n. 6212,
9922. 'i'hat they are very obscure and confused re
spectively to those things which are of the interior
memory, n. 283K That the languages which man
speaks in theworld, are from the exterior memory,
n. 2472, 2176. That spirits and angels speak from
the interior memory, and consequeutly their lan
guage is universal, being such that all can converse
together, of whatever earth they may be, n. 2472,
2476, 2490, 2493 ; concerning which language see
the Treatise on Heaven and Hell, n. 234 to 215; and
concerning the wonders of the interior memory, see
n^ 463 of the same work."
63. Of the fallacies ofthe senses, in which merely
naturai

ANp it's heavenly DOCTI^INE. 65'
natural and sensual men are, mentioned above in this
doctrine, n. 45. That merely natural and sensual
men think, and reason from the falkieies of the senses,
n. 5084, 5700, 6948, 69'4&, 7693. Of what quality
the fallacies of the senses are, n. 5084, 5094, (1400,
694S. To whicli thfe foltowing pdrtictifers slatl be
added. There ave fallacies of the senses in things
natiiial, civil, moral, and gpiritital,. and marty in
each of them ; but here I design to recite some of
the fallacies in spiritual things. He who thinks l;rpm
the fatl'acies of tbe sehses, cannot uhderstand, 1 . That
mart after death catrt appdar as a man; noi^ that he
can enjoy his senses as before ; nor consequently that
angels have such a capacity. 2. They think, that
the soul is only a vital something, purely aetherial,
of which no idea can be formed. 3. That it is the
body alone which feels, sees, and hears. 4. That
man is like a beast, with this diffei-erice dniy, that
he can express his thoughts by speech. 5; That na
ture is all, and the first source from which all things
proceed. 6. That man imfcrnes [sciences] and learns
to think by an influx of interior nature akid its order.
7. That there is no spiritual [principle], and if there
be, that it is a purer natural. 6. That man cannot
enjoy any blessedness, if d'ivested of the delimits d^
the' love of glory, borttour, or gain. 9. That con
science is only a <fise'ase of the mind- proceeding from
the infirmity of the body, and from misfortunes.
10. That the Divine love of the Lord is the love df
lory. IL That there is no providence, but that
all things come to pass from self-deriVed prudence
and ihtelligence. 12. That honours artd riches are
real blessings bestowed by God : Not to mention
many otiier things of a similar nature. Such are the
fiiUacies of the senses in spiritual thihgs. Hence it
may aj^pear, that celestial things cannot be compre
hended by them who are merely natural and sensual;,
they are merely natural and sensual, whose internal
spiritual man is shiit, and' whose natural man drily is
open.

Of

a

60 OF the new JERUSALEM,

Of LOVE in general.
54. 1 HE very life of man is his love, and such as
the love is, such is the life, yea, such is the
whole man : this is to be understood of the ruling
or reigning love, which is what makes the man.
That love has many other loves /subordinate to
it, which are derivations [from it;] these appear j
under another form, but still they are all con
tained in the ruling love, and constitute, with it,
one kingdom : the ruling love is as their king
and head ; it directs them, and by them, as me
diate ends, it regards and inteni^ its ovvn end,
which is the primary and ultimate end of thenji
all ; and this it does both directly and indirectly.
The object of the ruling love is what is loved
above all things. '"
65. That which man loves above all things, is
continually present iii his thought, and also in
his will, and constitutes his^most essential life:.
as for example;' he who loves riches ^bove all
things, whether in money or possessions, is con
tinually turning in his mind how he may obtain
them, he rejoices es^ceedingly when he acquires
them, he grieves deeply when he loses them, his
heart is in them. He who loves himself above
all things is mindful of himself in every thing,
he thinks of himself, he speaks of himself, he
acts for the sake of himself; for his life is the life
of self.
56. That which man loves ahove all things is
the end which he always intends, he regards it in
all and every particular [of his conduct] ; it lurks
in his will like the latent current of a river, which draws

AND it's HEAVENLY DOCTRINE. 67
draws and bears him away, even when he is doing
something else ; for it is this which animates
him. It is of such a quality, that one man ex
plores it, and also discerns it, in another, and
either leads him, or regulates his dealings with
him, according to it.
67. Man is altogether of such a quality as the
ruling [principle] of his life is : by this he is
distinguished from others ; his heaven, if he is
good, and his hell, if he is evil, is adapted there
to ; it is his will itself, his proprium, and his na
ture, for it is the very esse of his life : this cannot
be changed after death, because it is the man
himself. 68. All the delight, pleasure, and happiness
which every one enjoys, is from his ruling love,
and according to it ; for man calls that delight
ful which he loves, because he feels it ; but that
which he thinks and does not love, he may, also
call delightful, but it is not the delight of his
life. That which is delightful to his Jove, is
what man esteems good, and that which is unde-
lightful, is what he esteems evil,
59. There are two loves, from which, as from
their fountains, all goods and truths exist; and
there are two loves, from which all evils and
falses exist. The two loves, from which all goods
and truths exist, are love to the Lord, and love
towards the neighbour ; and the two loves, from
which all evils and falses exist, are the love of
self and the love of the world. These two loves
are in direct opposition to the former,
60. Tbe two loves from which all goods and
truths are derived, which are, as was said, love to
the Lord and love towards the neighbour, consti-
K 2 tute

68 OJF THE NEW JERUSALEM, 'Ah
tute heaven with man, wherefore also they reign
in heaven; and forasmuch as they constitute hea
ven with man, they also constitute the church with
hioi. The two loves from which all evils and falses
are derived, which are, as was said, the love of
self and the love of the world, constitute hell
with man, wherefore also they reign in hell.
61. The two loves from which all goods and
truths are derived, which, as was said, are the
loves of heaven, open and form the internal spi
ritual mail, because they reside therein : but the
two loves from which all evils and falses are de^
rived, when they have the dominion, shut and
destroy the internal spiritual man, and render
man natural and sensual, according to the extent
and quality of their dominion.

EXTRACTS/rom the ARCANA CCELESTlA.
62. X HAT love is the esse of man's life, n. 5002.
That man, spirit, and angel, are altogether as their
love is, n. 6872, 10177, 10284. That man has what
he loves for the end [of his actions] n. 379.6. That
what man Ipves and lias for the end [oi his actiohf]
reigns urtiversally with him, that is, in all things anfl
singulars, h. 3796, 5130, 5949. That love is spiritual'
beat, and the very vital principle of man, n. 1589,
S146, 3338, 4906, 7081 to 7086, 9954, 10740. That
all the interiors with man, which are of his will and
understanding-, are disppsed in i^fpi^m {^c^id^Q^ to
has TuKng Ipve, n. g024, 3189, 6690. That love is
spiritual conjunction, n. 1594, 2057, 3939, 4018,
5807, (5195, 6196, tbaVto 7086,7501, 10130, Hence
that all in the spiritual world are consociated accord-

AND it's heavenly DOCTRINE. 69
ing to their loves, ibid. That affection is love in con
tinuity, rt. 3938. That all delight, pleasure, happiness,
and joy of heart, are of love ; and their quality ac
cording to the quality ofthe love, n. 994, 995, 2204.
That th^re are as many genera and species of de
lights and pleasuTes, as there are of the affections
which are of the love, n: 994, 995, 2204. That the
delight of the love is more vile in proportion as it is
more external, n, 996. That man enters into a state
of life hereafter agreeing with the quality of his love,
n. 2364.
63. Further particulars respecting love and its es
sence and quality, inay be known from what has beeh
said and shewn above, concerning good and truth ;
also frpm what has been said and shewn concerning
the will and understandiiig ; and also from what has
been said and sliewn concerning the internal and ex
ternal man ; because all things which are ofthe Ipve
are referable either to goods or evils ; and so also all
things which are of the will : and forasmuch as the
two loves of heaven open and form the internal spi
ritual man, and the two loves of hell close and de
stroy it, hence applications may be made and con
clusions drawn respecting the quality of love in ge
neral and particular.
64. Love is also treated of in the work on Heaven
and Hell ; in which it is sheWn, that the Divine
[principle] of the Lord in the heavens is love to
him, and love towards the neighbour, n. 13 to 19.
That all who are in the hells are in evils, and thence
in falses, originating in the loves of self and of the
world, n. 551 to 565. That the delights of every
love are changed in the other life into their corres
pondences, n. 485 to 490. That spiritual heat in its
essence is love, n. 133 to 140.

Of

70 OF THE NEW JERUSALEM,

Of the Loves of self and of theyVORLD.
65.0ELF-LOVE consists in willing well to self
alone, and not to others except for the sake of
self, not even to the church, to one's country, to
any human society, or to a fellow-citizfen; and
also in doing good to them only for the sake of its
own fame, honour and glory ; for unless it sees that
these will be promoted by the good -wliich it does
them, it says in its heart, what matters it ? Why
should I do this ? And what advantage will it be
to me ? and so omits it : whence it is plain that
he who is in the love of self does not love the
-church nor his country, nor society, nor his fellow-
citizen, nor any thing good, but himself alone.
66, .Man is in. the love of self, when in what
he thinks and dods he has no respect to his neigh
bour, consequently not to the public, much less
to the Lord, but onlj to himself and Tiis own
[connexions]; consequently when every, thing
which he does is for the sake of himself and his
own [connexions], and when, if he does any
thing for the public and his neighbour, it is only
for the sake of "appearance.
67. It is said for the sake of hirhself and his
own [connexions], because he who loves himself
also loves his own [conqexionsj, who are, in par
ticular, his children and descendants, and in ge
neral, all who act in unity with him, whom he
calls his own; loving these is still loving himself,
for he regards them as it were in himself, and
himself in them : amongst those whom he calls
his own, are also all they who praise, honour, and
pay their court to him.
2 68. That

AND it's HEAVENIiY DOCTRINE. 71
68. That, man also is in the love of.jself; who
despises his neighbour in comparison with himself,
who esteems him his enemy if he does not favour
him, and if he does not respect and pay his court
to him : he is still more in the love of self who for
such reasons hates his neighbour and persecutes
him; and he is. still more so who for such reasons
burns with revengit; against him, and desires his
destruction : such persons at length love to be
savagely cruel.
69., From a comparison, with celestial love it
may plainly appear what is the. quality of the
love of self; celestial loye consists in loving uses
for the sake, of uses, or goods for the sake of goods,
such as man should perform to the church, to his
country, to hiiman society, and tp his fellow ci-r
tizens; but he who loves them for the sake of self,
^oves them no otherwise than he loves his domes
tics [or slaves], because they are serviceable tp
him : hence it follows that he ^ho is in the Ipye
of self, would have the church, his country, hu
man societies, and his fellow citizens, serve him,
and not him them; he places himself above them,
and them below himself
70. Moreoyer, so far as any one is in celestial
Jove, which consists in loving uses and goods, and
in being affected wjth delight ofheart when he
performs them, so far he is led by the Lord, be
cause that is the love in which the Lord is, and
which is from him ; but so far as any one is in the
Jove of self, so far he is led by himself, and so far
as he is led by himself, so far he is led by his own
proprium, and the proprium of man is nothing
hut evil ; for evil is the hereditary [principle or
state] of man, and consists in loving self more than
Crod, and the world more than. heaven.
' 7L The

t2 OF THE SEt? JERUSALEla,
71. The love of self is' also of such a quality,
that so far as the reins are given it, that is, so far
as external restraints are removed, which are fears
ott account of the. law *nd its p-enalties, and on
account of the loss of fame, of honour, of gairt,
of office, and of life, it rushes on till it would not
6nly extend its empire over the uiifiversal gfohtr,.
but also over heaveu, and over the Divinity
itself ; it has no hound or end : this lurks in evfery
one who is in the love of selfj although* it does'
not appear before the world on account of the
-checks and restraints before mentioned ; besidbs,
«vCTy one who is of such a quaKty, when h'e
ifleets- vvith an insuperatile ohstacfc, waits till it
isremoted; hence it is that the man who is in
such lo>ve, does not know that strch a mad" un
bounded cupidity is latent in him. Nevertheless,
aiiy one rtiay see that this is the case, who- observes
the conduct of potentates aud kings, who ate
Hot with-fteld by such checks, restraints, and' in-
superaMe obstacles, who rush on and subjugate
provinces atid kiilgdoms'as long as success attend's
them, and' aspire after power and glory withou-t
bounds; and it may be seen stilT m-dre clearly
from the case of those who extend their domitiion
into heav-iei)', qnd tratister to themselves all the
divine power of the Lord', and are coBfiri-ually
lusting after more.
72. Thei-fe are two kinds of domitiioH, that of
love towards the neighbour, and that of the love
of self; these two kinds of dominion are in thteir
essence intirely opposite to each- other : he who
rulesfrona love towards the neighbour, wills good
Ut all, and loVes nothing more than to perfbrfn uses,
consequently to serve others, (serving others con
sists in doing them good from good will, and' in
' per-

ANb it's HEAVENLY DOCTRINE. 78
performing lisCs;) this is his love, and this
is the delight of his heart; he is also glad in pro
portion as he' is exaJted to digdities, but not
for the sake ofthe dignities but " for ' the sake
of uses which he is thereby enabled to perform
in more abundance and'in a greater degree; such
is the quality of dominion in the heavens. ' But
he who rules from the love of self, wills good td
none exCepttb himself and his own [cotuiexions];
the Uses Which he performs are for the sake of his
own honour and glory, which he esteems thie only
uses; wheu'te serves others it is in oirder thathe
may be served, honoured, and obtain dominion ;
he seeks dignities, not for the sake of the goods
which he might perform; but that he may be in
eminence and glory, aiid thence in the delight of
his heart.
73. The love of dominion also remains with
every one after death; but they who have ruled
from love towards their neighbour, are then in
trusted with a government in the heavens; but
tben it is not they that rule, but the uses and good,;
which they love, and when uses and goods rule,
the' Lord rules : but they who have ruled in the
worid from the love of self, are after death in
hell, where they are vile slaves [or drudges].
74. Hence it may be known who are they that
are in the love of self; bilt it is of no importance
how they appear externally, whether elate or sub
missive; for the'qualities that have been mentioned
reside in the interior man, and the interior man
is concealed by many, whilst the exte,rior is in
structed to assume the contrary appearance of love
for the public and the neighbour; and this is
also done for tbe sake of self; for they know that
the love of the public and the .neighbour has a
L power

7i .3iyi .QF THE JJfiT*i ^P.?yS,AI,p!» r.A
PfflWfJj ipf ifllfiriqrty effecting all men, and tfe^t
.Ihfiy ^^ftll?.J)?,|RV§^ 3pd e§tefime4in proportion a?
;j^y are ^iippq?^ to posseps it; the reason why
^i^t lo^'^hV^'Biij^hia PftW?f jp. bRC^qip \i§ii,yea §pwit
• j^.int04t; ; \}^,l:, :.;<, -iihi'-r.-y si f}d iS'HV/^ v
; 75. /Thegv^ls vy^j<^fi|rg .goirtftiBfi^^^ this iPve
pf self, are, in gejjera,l,,.,cpp|;fiP9pti0f Pthers, envy,
ppmity against tfapsg \v!^@dci'n<^ favopr it, hostility
on that accounj;, hatredshpf varipus Hipds, revenge,
c^unning^ deceit, unmercifulnei^s,etnd cruelty; and
^,|;,i^e fqch evils exist, there is.^lso cpntei^pt of
||^>Pivi,^ity and of di^inp things, wihich ar§ the
tr^^hs a,nd goods of the church; if .they honouo
them, it is only with the moutti and ^f\l¦ with the
|ieart. At.i\d becaji^se, sv;ch evils are; thppte d^y^iveid,
, so there are siiqiljir,fj^}$ef froin the ,ss.xa^ spurce,
for falses are ifrom evils. j-jrHl ^iil
76. Buj; t^ie love pf t^e wprld cpnsistsiin wish
ing tp ^pprqprjat^ t^e yvealth pf pthers tp jt&elf
by apy^rtifice, fipd in placing the heart in riches,.
ap^ in suffjErjpg llie, vpi-Jd tp draw £ind mislead it
from ' spiritual Ipve, which is Ipve tpwards the
; neighbour, conseqqently frpip h?ayf)n. They are in
tl^e Ipye pf^he v'pfld Tvhp 4p§irifet0 ap|!rpipjji%t$ the
gpods of others tp tt^emselveg ky various artifices,
particularly tj^ey >vhp dp so by m^ftUs of cunning
^n^ d^ejt,, gsjepm^pg their qeighhpur's. gopd as
qf pq^nj^ppiftsnpe: they who are in that lovp,
cpYpt tig goq^ pf pthers, and Sft far a,s thiay dp
qpj; Jtegf tji\^ 1%y«? ?a4 the Ips? pf reputation^ m^k
%y r?g^l"4i.%.tb6 sal^e pf g?ii«U they deptivef
otjbprs pf tji^y-. ptftperly, and even rpb. i.-ft ^ui > «
Z^.^Bi^^ \^a IpVfP of the vvorid is not oppojaite
t^<=^^ftial lovi^ i^ctl^e sE^ip^ degreg that the love
^wf \h ^n^sjflu^t a? sy(?lii great evils are »otcoBr.
n^M % it Thai |o vs i§ ift^nif9ld : there is. the.
love

ANDIt's HEAVENLY bd'di'RiNA. 75
love of riches as the means of pbtaining honours;
there is tM love of honours as the mCariS of ob
taining riches ; there is the love of riches for the
sake of various uses with which peeple are de
lighted in the wprld; there.is.the Ipve lOf riches
for the sake of riches, alone, i which is the love of
Biiseb^ a<id so on : tbe end, fo* the sake of which
rkhes ate desrredi is t'*ll«!d their U'^e, and it is the
$iid.6r lise frPrti which the Idve deHVesits qPality;^
for the qualify of the love is the same as that of
ihe end -whiph it has in view, to which other
thifl^s oiily Seifve as means.
78. In a word, the love of self and the Idve of
the -world are altogether opptysite to love t6 the
Lord and love tPv^rards the neighbtiur ;' wherefore
the love of self and the love of the world are in
fernal loves, for they reign in hell, and also con
stitute bell with man; but love to the Lord and
krve toAtards the neighhi«>i!<r are heavenly loves, for
<hey t&igVL' in lieaveA, a*rd also constitute hea.yeri!
i^ithmin. 7!^. From vvhat has beeii now said, it may he
seen t^at all evife are contained! in, and derived
froiti, those two loves; for the evils which wecef
etmMefat&i at n. 75, arfe cdtamabni [or general]
dheS, rfie ofHer^; which vver& not; enumerated, he-*
tiu^e they are specific [tfil .jhirtictikr] dfiCs, are
derive{f and llpw from thein. ^ ttenee if ina/ ap
pear, tha-t Hiafr,\fcr^'snTOch as-lre is burn into these
twel Wves-,! is bora into evifs-of eveity kindj i -
80. In ord'^r tha-S than ifalay fcnr^vf v^hat byib
AH, W6u0t t6km^'iA\titoifigitts, 0i& M^ss
heftno^^ whatdvifs dfe, he Mmt ^noi^Whit.
^ooda are, coriseqtieritly Be cannot fenow of vvhat
quaiityhe jjimiself is: this is the rpaspn th?rt these
twe* origin* of evil's are tfeaM&of .ixete.'j . . jV <:.
i 2 ^ From

7& OF. THE NEW JERUSAEEM,.

>roj«'<ft£" ARCANA C(ELESTIA.'.,
81. Of the lovesof self and of the World. As love
to the Lord and love towards the neighbour, or cha
rity, constitute heaven, so the love of self, and the
love ofthe world, wbete they reign, constitute hell;
and therefore these loves are opposites, n. 2041j
3610, 4225,-4776, .6210, 7366, 7369, 7480, 7490,
8232, 8678, 10455, 10741 , 10742, 10743, 10745. That
all evils proceed froin the lovesof self and of theworld,
ri. 1307, 1808, 1321, 1594, 1691, 3413, 7256,7376,
7480, 7488, 8318, 9335, 9348, 10038, 10742. That
from the same origin proceed a contempt of othors,
enmity, hatred, revehge, cruelty, and deceit, coni
sequently all evil and all wickedness, n. 6667, 7372,
7373, 7374, 9348, 10038, 10742. That these loves
rush on in propoitiori as the reinS are giveii therti,
and tbat self-love aspires even to the throne of God,
n. 7375, 8678. That self-love and the love of the
world are destruptive of kuman society, and of hea*
venly order, h. 2045, 2067. That for the sake of
being .preserved from the disorders occasioned; by
these loves, mankind have been obliged to form go
vernments, and subject themselves to the powers
thereof, n. 7364, 10160, 10814. That where these
loves reigtt, the good^of love and the truth of faith
are either rejected, suffocated, or perverted, n, 2041,
7491,1 7492, 7643, 8487, 10455, 10743. Thatin
these loves there is not life, but spiritual death, n.
7494, 10751, 10741. The qualify of these loves de
scribed, n: 1505, 221&, , 2363, 2364; 2444, 4221,
4227, 4947, 4949, 5721, 7S66 to 7377, 8678. That
all cupidity and concupiscence proceed from the love
ofselfandof the world, n. 1668,8910.
That the loves of self and of the world may serve
as. means, but not for an end, n. 7377, 7819, '7820,
That .when man is reformed, those loves are inverted,
and serve as means, and not as ends, thus that they
areaswesoles of the feet, and not as the head, n.
8995, 9210, That wltJi. tb6sff who are in the love
W • I : of

AND, it's heavenly DOCTRINE. 77,
of self and of;the world, there is no internal, but
only an external, because the internal^ is shut to
wards heaven, but the external is open towards the
world, n. 10396, 10400, 10409,: 10412, 10422, 10424.
That they .who are in the loves of self and of the
world do not know what charity is, What conscience
is, and wh-at the life of heaven is, n. 7490. That so
far as a man is in the love of self afid of the world,
80 far he does' not receive the good and truth of
faith which continually flows-in with man from the
Lord, n. 7491.
That they who are in the ilovies of self and the
world are not bound by internal but external re-.
straints ; and tbat on the removal thereof they rush
into every wickedness, n. 10744, 10745, 10746. That
alt in the spiritual world turn themselves according
to their.loves ; they who are in love to. the Lord, and
in "iove towards their neighbour turn to the Lord,
but those who are in the love of self and in the love
of the world turn their backs on the Lord, n. 10130,
10189, 10420, 10742. The quality of the worship
in which the love of self prevails, n. .1304, 1306,
J307,, 1308, 1321, 1322.' That the Lord governs the
world by means of the evil, in leading them by their
proper loves, which have relation to self and the
world, n. 6481, 6495, That the evil as well as the
good can discharge the duties of offices, .and'perform
uses and, goods, because they regard honours and
gaiu as their rewards, for the sake of which they
^et in an external form like the. good, n. 6481,
,6495,..., ; . ;..,,;, ¦ ¦ . ; - ¦ . - ,:«-, .-i. .
That all who are ih the hells are in evils arid in
falses thence derived, originating in self-love and the
love of the world, see the Treatise on Heaven- and
fiell, n. 651 to 565. 5s' ^
82, Of the proprium of man^ spoken of above at n.
70, shewing that it is the love of self and of the world.
That the proprium of man is nothing but dense evil,
n. 210, 215, 731, 874, 875, 876,. 987, 1047, .2307,
2318, 3518, 3701, 3812, 8480, 8550, 10283, 10284,
lO^'iSe, 10731. That the pi-opriu<ra*.;of man is his
jrill [principle], n. 4328. That the. proprium, of
'( ra^n

73 6» fsfi n&if itMrnAtm,
ftjah donsists in loVing Wtasfelf laore' than God, aritf
tbfe World Hiote than heriteuj and inihafcirtg- his nei^J
bdikr of not acoo*j«i{ uespectively to himself j c6nsff*
qttewtly that it is tUb Ibte df sfelf and of the vfrdrtd,
n.694, 73i, 4317, 5660^ Thart not only every evil,
but also evety 'Mse, spriia^.s top from the propriiiiWdf
man, atid that this faliSe is the faUd of e-^il, n. 1047j
10289) 10284} 10286; Thatihe ptopriufifi of man ik
iiell witli bim, n. 694!,'. 84§0i Arid tb«rdfoM that hti
wlro is led by his pvopviBin CaqriOt be saved^n. lOfStt
That the good which man does from ptcii^rium is Hot
^ddd'y.bu^that in itsdlf it is: ev^, because done for
the toke> of se<If ahd. fdr tli^ Sake of tbe wOrM, n.
8478.. .' ' ¦ - i :. ., .
Tliat; the propritim df riian must be Sffpafatedj'irt
©rdteir that the Lord riaay be able ia hepte-iSAt iirMti
hiiBy n. 1023, 1044; And that it is actually sepa*
rated when man is reformed, n. 9^4^ 93S5, 9336^
I94S2, 9453, 9454, 9936; That this is' done by thd
L&rd aloTie^ n* 9445. That irian by regenefatiott re-*
oeivesshetitewly.'proppiuifljri. 1937, 1947, 28li2, 2^88'^,
2891. That .this: appears t& man as his pitopittufl,
lot bis ownj, but tfiatSit! is nSt his,^ biit W^ LoiM
witfti hirii, n..8i4&t. That tbey wboia-re i« thi^ pft/i
pitiuln arc* in liberty! itself, because liberty §^nSi^S in
b«ling:le!d by thie Lord, aud by hi* proprium, n^ 892^
96)5,:S872, 2^6>,. 2890, 2891 y 2892, 4096, 9586^
©587, a589-,r9S90, 9591. That all liberty is frorti
propriitetw^ and its qualitiy mdor^gftHbi^io, n, 2880';
Wa* its the fuality ofthe beayferilyfif*fe^riii:rii,<i.l64y
5660, 8480. How the heavenly proprium is implaritcdy
B. 1712^1937} 1-947. ¦' '-i ¦ •' '
1.83^ Of the hereditary [principle^ of ¦trfilfif spoked
<rf abffve'^ 'Al W t&79, shewing thdt it is the love df
self and of the world. That all irieft ^r6 born Jrira
evilsi of evety kind, insosjuVjli! thatth'^^irpropriHW' is
ntotbing^ but evil, n. 210, 215, 731, »74, 875, 87^7
987, mi% 2i3D7, 2308,^ 3701 y 3812, S^SO-,- 8J>Si(5^'
10983, U%i,M2S$i 107¥l. That it is dri tMk-'ae«
cfld.!iy£ tbilitiihian is^tobeboiin ag^in, thzft i«, feggrite*
latfedy ill! ®rde* that he may rcecive rt ne W life- frett* th«
' That

AMD JT's HEAV^NfcY P(K!Tft*NE. 79
That hereditary evils are derived, increased, and
aficumulated from parents ,a*4 aiipe^tors in ji Iqng
backward series, and not from We first man's eating
of the tree of scienee, according to the general be
lief, n. 313, 494, 2910, 3469, 3701, 4317, 8550.
That therefore hereditary evils are at this' day more
maligiiant thap, for-ut^rly, n, 2122. That infants who
die such, and are brought up in heaven, ^re l)fpiqj
their hereditary [principle], notbiog but ,eyils, n,
2307, 2308, 4^63. That hence t^iey are pf various
dispositions and inclinations, n. 2300.-, That every
man's interior evils are from thfe father^ and thie 6 x-
t§rior from the mothar,, n. :3701.' :
That mim superadds of himself new evils to such
a| are her.editary, and that these c^re^called;' actual
evils, n. 8551. That up one , sulFtjrs pupi^h?uefit in
the other life for hereditary evils, but for actual evils,
which return, 'ni 966, 23(B. That the mWe Ma%-
nant hells are kept fee^aratfe lest th^y should bpi^ime
on the bereditasy evils with men arid spivits, tu'dO&f^,
8^06. .. . ii ¦ . ; • -
That liereditary evils are those of tV love of self
and the wo^ld, which consist in, man's Ipvieg, him-*
self more than God, pd the world ,i^re than hea
ven, and in making his neighborir of no account,
n. 994, 4317, 6660, And forasmuch as these evils
are contrary to the goods, of heaven and to I>ivih:e
Pf der, th?,t nnw cannot but be born ipto mere igno..
ranee, n. 105q, 1902, 1992, §175. That VfktmA
good is connate with soijne, but that nev«rthe;liess
that is not good, b^carise prdrte to ail evils and fsdsesi
and that that good is not accepted in heave^ unless
it be made spiritual good, n. 2465, »464, 2468, 3^4,
3408, 3469, 3470, 35JQ8, - 351 8, 7761 ,

Of

80 ot THE NEW JERUSALEM,
bin;
Of LOVE TOWARDS TllE NEIGHBOUR,
or 0/ CHARITY.
84.-riRST shall be shewn what [makes a man]
our neighbour/ tbis being he who is to be loved,
and towards whom charity is IP be exercised,':
for unless' it be known what [makes a man] our
neighbour, charity may be exercised in a simjte
manner, without distinction, as well towards'the
evil as towards the good, whence charity be
comes no charity ,' for the evilj from the behe-
faCtionS conferred on them, do evil to their neigh
bour, but the good do good. ,,!,,,
86. it is a comppph opinion; at, this day, that
every man is equally our neighbour, and' that
benefits are to be conferred.'' on every one who
needs assistance ; but it is thebusiness of Christian
prudence, to examine well the quality of a
man's life, and tp' exercise charity to him^ ac-
cprdingly. The man of the interna,! church,
exercises bis charity with discrimination, conse-^
quently with intelligence, butthe'man of the ex
ternal church, forasmuch as he is not so able to
discern things, does it indiscriminately.
86^ The distinctions [of the relationship] of
neighbour, which. the man of; thp church ought
well to know, ^depend upon the good which is
with every one ; and forasmuch as all goods pro
ceed from the Lord, therefore the Lord is our
neighbour in a supreme sense and in a super-
eminent degree, and the origin [of the relation
ship] is from him ; hence it follows that so much
of the Lord as any one has with himself, so far
he is our neighbour ; and forasmuch as no one
receives the Lord, that is, good from him, in the
same

AND 1**S HEAVENET DOCTRINE. 81
same manner as another, tiierefore no one is ouf
n^eighbour in tbe saiUe manner as adother : for
ali who are in flie heavens, and all the good who
are oil the earth., drfieir in good; no two ever rfe*-
oeive a gmni that is alt«i^ether one atid the
same ; it must be various that each may subsist
fey itself. But all these varieties, consequently
Jdl the disifeifflctiflWisof [the reiatieissbip of] rifeigh*
Tjour, which depend on the reception of theLord^
that is, on the r^rfeptioii of good from him, catt
never be known by any man, nor indeed by any
angd, except in a general manner^ or with re*
sffect to their kinds and the species tiiereof ;
neither does the Lord require any more of the
man of the church, than to }rve according to
what he knows.
87, Forastnoch as good is difierent Vvith every
one, it follows, that the quality of his good de*-
termifjes in wfcat degree and in what proportion
any one is our neighbour : that this is the case is
prlain from the Load's parable concerning bim
that fell attiong ^olAierg, whom, when half dead,
thg priest passed fey, and also the Levite ; but
tbe Samaritan, after he had bound op Ma woundsi,
and poured in oil and wine, took hi-m up ora Im
own Ixesst, and led him to an inn, atrrd ordered
that care should be taken of him; he, forasmuch
as he exercised tbe good of charity, is called the
oeigfefbour, Luke x. 2© to 37 ; whence it may be
kli own fhat they are our neighbour who are rft
good : oil and wine which the Samaritan pmired
into the wounds, also «*ignify good and its truth.
88. It is plain from what has riow been said,
that, in a universal sei^se, gocyd is our aeighbour,
forasHlueh as mAn is oiw neighbour aJeeordittg to
the quality of tlwe good that te with hiwi itom the
M Lord

82 OF THE NEW JERUSALEM^
Lord; and forasmuch as good is our neighbour,
so is love, for all good is of love; consequently
every man is our neighbour according to the qua-^
Iity of the love which he possesses from the Lord^^
89. That love is what causes any one to be our
iieiglibour, and that every one is our neighbour
according to the quality of his love, appears ma
nifestly from the case of those who are in the love
of self, who acknowledge for their neighbour
those who love them most, that is, so far as they
are their own [favourers],; they embrace them,
they treat them with kindness [osculantur'] they
confer benefits on them, and call them brothers,
yea, forasmuch as they are evil, they say, that
these are their neighbour more than others ; they
esteem others as their neighbour in proportion as
they love themselves, thus according to the qua
lity and quantity of their love; such persons de
rive the origin of [the relationship of] neigh--
bour from self, by reason that love constitutes and
determines it. But they who do not love them
selves more than others, as is the case with all
who belong to the kingdom of the Lordj will de
rive the origin of [the relationship of] neighbour
from him whom they ought to love above all
things, consequently, from the Lord ; and they
will esteem every one as their neighbour accordr
ing to the quality of his love to Him and fromHim.
Hence it appears from whence the origin of [the
relationship of] neighbour is to be drawn hy
the men of the church ; and that every one is our
neighbour according to the good which he pos
sesses from the Lord, consequently that good
itself [is our neighbour].
90. That this is the case, the Lord also teaches
jn Matthew, " for he said to those who were ip
gop4

ANU IT*S HEAVENLY DOCTRINE. 83
godd, that they had given him to eat, that they
had given him to drink, that they had gathered
him, had clothed him, had visited him, and had
come to him in prison : and afterwards that so far
as they had done it to one of the least of their bre
thren, they had done it unto him,*' xxv. 34 to 40 j
in these six kinds of good, when understood in
the spiritual sense, are comprehended all the
kinds of [the relationship of] neighbour. Hence
likewise it is evident, that when good is loved the
Lord is loved, for it is the Lord from whom gpod
proceeds, who is in good, and who is good
itself. .' 91. But our neighbour is not only man singly,
but also man collectively, as a less or greater so
ciety, our country, the church, the Lord's king
dom, and above all, the Lord himself; these are
our neighbour to whom good is to be done from
love. These are also the ascending degrees of
[the relationship of] neighbour, for a society
consisting of many is our neighbour in a superior
degree than a single man is; in a still superior
degree is our country ; in a still superior degree
is the church ; and in a still superior degree is the
Lord's kingdom; but in the supreme degree is
the Lord : these ascending degrees are as the steps
of a ladder, at the top of which is the Lord.
92. A society is our neighbour more than a
single man, because it consists of many : charity
is to be exercised towards it in a like manner as
towards a man singly, that is, according to the
quality of the good that is with it*; consequently
in a manner totally different. towards a society of
well-disposed persons, than towards a society of
ill-disposed persons : the society is loved when its
good K provided for from the love of good.
i ^ M 3 S3, Our

84 ev THE NE-W JERUSAtERf,
gl3. Our country is our neighboair more thaft
a society, because it k like a parent;: for a man
M |>orn therein, awd is therieby noujished and
pjptected from injuries.. Gioqk^ is t© be d^ne-
tp. oar country from [a parinciple of] love accord
ing to ils uecesailieiSi. which principally regards
its sns^nance, and the civil and spiritual lite pf
tijiiQse. therein. He who loves his coiuntry, and
dees good to it fromi good^-will, he in the other
lifft loves the Lord's kingdoHjj.foi' there the Lord's
kiogdom i* bis epuntry, and he wh®- loves- the
Lord's kingdipn], loves the Len-dy because tbe
Lord is all and all in his kingdom.
94. The church is eur iiei^hb«er more tftan
our coufi^ry, for he who prmvidos for [or con
sults the gipod pf]' the ehuaiBchj provides for the
souk and ejtetRSit Hfe. of the men wh^u dwell in
hw country; wherefore be who pwavidcs for the
chureh from Ipve, loves his neighbiKrr in a su
perior diegff^, for be wishes and wiil» heaven and
tiappiness of lifo to eternity to [be the portion of]
ethers. ©5. The LoKdlls kiBgdtom is our neigbboire in
a still superior degree, for the; Lord's kingdom
consists of all who are ina good, as well tlrose in
the earths as those in tli^i heasens; thus the Lord%
king^pjj, is good with all its quality in the com^
pLex; wWnthisis Ipved, the individuals are loved
-jyho arein gpod.
96. These are the degree* of [the relationsfiiip^
4>f ] nei^feb©l*ri. and love ascends, with those
whp< are ifii lo^ towards their neighb«>ur, aeeerC^
mg to thie^ id^gj^es: but these d!e^ree» are degrees
in successive order,, ia w^ich. what, ie prior or su^-
P^|ip>r is to bcpredfented to what i» posteiiipp or
inferipf ; and fprasntuieh: as the Lord ia m the
«U{Ve8ie degree, and he is to be regarded in each
degree

ANP it's HEAVEWLY DOCTRINE. 85
degree as tbe end to which [it tends], consequently
he is to be loved above all, and abbve all things.
Hence now it may appear, in what manner love
to the Lord conjoins itself with love towards our
neighbour. 07. It is a common saying that every one is
his own neighbour, that is, that every one ihpuld
first consider himself; [or, that charity begins at
home ;] but the doctrine of charity teaches how
this is to be understood. Every one should pro*-
vide for biimsdf the necessjiries of life, such as
f0!od, raiment, habitation, a|id other things which
the state of civil life, in wjaich he is, necessarily
requires, and tbis not onl^ for himself, but afe©
for his own [family and dependents], and not
only for the present timfe, but also for the future ;
for unless a man procures himself tbe necessaries
ef life, he eaainot be in a state to. exercise charity,
for he js in want of all things.
98. Bet in what manner every one ought to be
his own neighbour may appear from this com
parison : every one ought to provide food and
raiment for hia body, this must be the first [ob
ject of his attei3rtion]> but it should be done to
the end that he naay have a sound mind in a sound
body; and every one ought to provide fijod for
his mind, vi^ sucli things as are of intellfgewce
and wisdP(U> to the end that it may thence be in
a state to serve his fellow-citizens^ human society,
his country, and the church, thus the Lord; he
who dioes this, provides foe bis ow« gdod t©
ieternity ;. whence it is plain, that -where the end
ie for the sake of whifih [sueh intermediate things
are provided],; that is tfie fiiat [object of atten-
tioE^],. far all other thinga loofc thereto. The- case
herewith is like that of a man who builds a
house;

86 -OP THE NEW JERUSALEWT,
house; he first lays the foundation, but the foun
dation is for the house, and the house is for a
habitation; he who believes that he is his own
neighbour in the first place, is like bim who re
gards the foundation as the end, not the house
and habitation, when yet the habitation is the
very first and ultimate end, and the house -with
the foundation is only a medium to the end.
99. The end declares in what manner every
one should be his own neighbour, and provide
for himself first : if the end be to grow richer
than others only for the sake of riches, or for the
sake of pleasure, or for the sake of eminence, and
the like, it is an evil end, and that man does not
love his neighbour, but himself: but if the end
be to procure himself riches tbat he may be in a
state of providing for the good of his fellow-
citizens, of human society, of his country, and
of the church, in like manner if he procure
himself ofiices for the same end, he loves his neigh-
Jjour. The end itself, for the sake of which he
acts, constitutes the man ; for the end is his love,
forasmuch as every one has for a first and ulti
mate end, that which he lo-ves above all things.
What has hitherto been said is concerning the
[relationship of] neighbour ; love towards him,
or Charity, shall now be treated of
100. It is believed by many, that charity con
sists in giving to the poor, in assisting the indi
gent, and in doing good to every one; bul cha
rity consists in acting prudently, and to the end
that good may result: he who assists a poor or
indigent villain, does evil to his neighbour through
him, he confirms him inevil, and supplies hint
with the means of dping evil to others; it is
2 othervvise

AND it's heavenly DOCTRINE. 87'
otherwise with him who gives support to the
good. 101. But charity extends itself much more
widely than to tbe poor and indigent ; for charity
consists in doing what is right in every work, and
our duty in every ofiice: if a judge does justice
for the sake of justice, he exercises charity ; if he
punishes the guilty and absolves the innocent, he
exercises charity, for thus he consults the welfare
of his fellow -citizens, and of his country. The
priest who teaches truth, and leads to good, for
the sake of truth and good, exercises charity. But
he who does such things for the sake of self
and the world, does not exercise charity, because
he docs not love his neighbour, but himself.
102. The case is the same in all other instances,
whether a man be in any office or not ; as with
children towards their parents, and with parents
towards their children ; with servants towards
their masters, and with masters towards their ser
vants; with subjects towards their king, and with
a king towards his subjects ; whoever of these does
his duty from [a principle of] duty, and what is
just from [a principle of J justice, exercises
charitv. 103. The reason why such things are of love
towards our neighbour or charity, is, because;
as was said above, every man is our neighbour,
but in a different manner; a less and greater so
ciety is more our neighbour [than a single man];
our country is still more our neighbour; the
Lord's kingdom still more ; and the Lord above
all; and in a universal sense, good, which pro
ceeds from the Lord, is our neighbour; conse
quently sincerity and justice are so too : where
fore he who does any good for the sake of good, and

88 t>T THE NEW JTERUSAEEM,
and be wtio ac*s sincetely and justly for the sake
of sincerity and justice, loves his neighbour and
exercises charity ; for he. does so from the lo>ve'of
what is good, sincere, and just, and consequently
ftam the love of those in wbona good, sincerity,
and justice are. , i.
104. Charity therefore is an internal affectidtt,*
fw).m which man wills to do good, and this with
out remuneration; the delight of his life consists
in doing it. With thera who do g®0d ff©>m inler-'
nal affection, there is charity in every thing which
they think and speak, and which they will and do ;
it may be said that a man or angel, as to his in
terior, is charity, when good is his neighbour.
So widely does charity extend itself.
105. They who have the love of sdf and ofthe
world for ara end, cannot in anywise be in cha
rity; they do not even know what charity is, and
cannot at all cofnprehend that to will attid do gp^d
to his neighbour without reward as an end is h@ar>
T«n in man, and that there is in ikeA affection a
happiness as great as tbat of the angels of heaven,
which is i««f&kle ; for they believe, if (hey are
deprived of the joy proceeding fyom the gldry oi
honours and riches, that nothing of joy can be
^ven any longer; when yet it is then that hea
venly joy first begins, which infinitely t)ransce<Bdi
[the other].

EXTRACTS yVom^Ae ARCANA CCELESTlA.
106. X HAT heaven is distinguished into two kingr
doms, oneof which is called tbe celestial kingdoi^i,
and the other the spiritual; the love prevailing in the
celestial

AND it's HEAVENLY DOCTRINE. 89
celestial kingdom is love to the Lord, and is called
celestial love ; and the love prevailing iii the spiri
tual kingdom is love towards the neighbour, or cha
rity, and is called spiritual love, n. 3325, 3653, 7257,
9002, 9833, 9961. That heaven is thus distinguished,
see the Treatise on Heaven and Hell, n. 20 to 28.
And that the divine [principle] of the Lord in the
heavens is love tohim, and charity towards the neigh
bour, n. 13 to 19, in the same.
That it cannot be known what good is and what
truth is, unless it be known what love to the Lord
and love towards the neighbour are, because all good
is of love, and .ill truth is of good, n. 7256, 7366.
That to know truths, to will truths, and to be affected
with them for truths' sake, that is, because they are
trutlis, is charity, n. 3876, 3877. That charity con
sists in an internal affection of doing truth, and not
in an external affection without an internal one, a.
2430, 2442, 3776, 4899, 4956, 8033. Thus that cha
rity consists in performing uses for the sake of uses,
n. 7038, 8253. That charity is the spiritual life of
man, n. 7081. That the whole Word is the doctrine
of love and charity, n.6632, 7262. That it is un
known at this day what charity is, n. 2417, 3398,
4776, 6632. That nevertheless man may know frqm
tbe light of his own reason, that love and charity
constitute man, n. 3957, 6273. Also that good and
truth accord together, and that one is of the other,
and so also love and faith, p. 7627.
That the Lord is our neighbour in the supreme
sense, because he is to be loved above all things;
and hence that all that is our neighbour which is
from him, and in which be is, thus good and truth,
n. 2425, 3419, 670fi, 6819, 6823, 8124. That the
distinction of neighbour is according to the quality
of good, thus according to the presence of the Lord,
n. 6707, 6708, 6709, 6710. That every man and
every society, also our country and the church, and,
in a universal sense, the kingdom ofthe Lord, are our
neighbour, and that to do good to them according to
the quality of their state from a love of good, is to
loi^ pur neighbour ; thus that our neighbour is their
N goo4.

90 OE THE NEW JERUSALEM
good^ fvhich is to be consulted, n. 6818 io 6824,
8123. Tbat also civil good, which is justice, and
moral good, which is the good of life in society, and-
is called sincerity, is our neighbour, n, 2915, 4730,
8120, 8121, 8122, That to love our neighbour does
not consist in loving bife person, but in lo-ving that
with him ffom which he is, consequently good and
truth, n. 5025, 1033S, That they who love the per,
son and not that wliich is with him from ^hich he
is, love evil as well as gpod, n. 3820. And that they
do good to the evil as well as to the good, wheh
nevertheless doing good to the evil is doing evil to
tbe good, which is not loving our neighbour, tii 3820,
6703, 8120. That the judge who punishes the evil
that they may be amended, and that the good may
not be contaminated by them, loves his neighbour,
n. 38^0,8120, 8121. _ '
That fo love our neighbour is to do what jls goodj
just, and right, in every work and in every office,
il. 8120, 8121, 8122, Hence that charity towards our
neighbour c-stends itself to every particular which
lUati thinks, wills, and does, n. 8124. That 'to do
¦whfit is ffood and true is lo l6ve ''our neighbour, n.
10310, 10336 That tliey who do this, love the Lord,
who in the supreme sense is our neighbour, n. 9212.
That a life of charity is a life according to the com
mandments ofthe Lord; and that to live according
fo divine truths is to love the Lord, n, 10143, 10153,
10310, 10578, 10648.
That genuine charity is not meritorious, n. 2340,
2373, 2400, 9887, 6388 to 6393. Inasmuch as it is
from internal affection, consequently from the delight
ofthe lif*' of doing good, n. 2373, 2400, 3887, 6388,
6393, That they who separate faith from charityj
in another life hold faith artd the good works which
they have dwie in an external form as meritoriouBj
n. 2373. That they who are in evils from the love
of self bt tlie love of the world, know not what it is
to do good without a view to reward ; of consequence
they know not what that gharity is which is not meti-?
torious, B.S037» That

AND it's heavenly DOCTRINE. M
I
That the doctrine of the ancient church was the
doctrine of life, which is the doctrine of charity,
n. 2487, 2385, .3419, 3420, 4844j 6028. That thence
they had intelligence andwisdomj n. 2417, 6S29,
7259 to 7262. That intelligence and wisdom increase
immensely in the otherlife with them who havelivfed
a life of charity in the world, n. 1941, 5859. That
the Lord flows-in with divine truth into charity, be
cause into the essential life of man^ n. 2363. That
the man with whom charity and faith are conjained is
as a garden ; but as a desert when they are niot con
joined, n. 7626. That man recedes from wisdom in
proportion as he recedes from charity ; and that they
are in ignorance concerning divine trufcks, who are
not in charity, however wise they think themselveiSj
n. 2416, 2435. . That the angelic life consists in per
forming the goods of charity, which are uses, n. 454.
That the spiritual angels, who are they that are in the
good of charity, are forms of charity, n. 553, 3804,
4735. That all spiritual truths regard charity as their be
ginning and end, n. 4353. That the doctrinals of
the church are of no avail, unless they/ regard cha
rity as their end, n. 2049, 2116.
That the presence ofthe Lord with men and angels
is according to their state of love and charity, n.
649, 904. that charity is the image of God, n. lOlSi
That love to the Lord, consequently the Lord, is in
wardly in charity, although man does not know it,
n. 2227^ 5066, 5067. That they who live alife of
charity are accepted as citizens as well in th'e world
as in heaven, n. 1121. That the good of charity is
not to be violated, n. 2359. •
that they who arc not in charity, cannot acsknow-
ledge and worship the Lord except from hypocrisy,
n. 2132, 4424, 9833. That the forms of hatred and
of charity cannot be together, n. 1860^
107. To tke above shall be added some parti-
ticulars concerning the dloetirine of love to the Lord,
and concerning the doctrine of charity, as it was
held by the ancients, with whom was the cfburch ;
in order that it may b^ fc'jown what the quality of
11 2 " that

92 OF THE NEW JERUSALEM,
that doctrine formerly was, which at this day exists
no longer ; the praticulars are extracted from the
AUCANA C(ELESTIA, u. 7257 to 7263.
The good which is of love to the Lord, is called
celestial good, and the good which is of love towards
the neighbour, or charily, is called spiritiial good;
the angels who are in the inmost or third heaven, are
in the good of love to the Lord, whence they are
called celestial angels; but the angels vvho are in
the middle or second heaven, are in the good of love
towards the neighbour, whence they are called spi
ritual angels.
The doctrine of celestial good, which is that of
love to the Lord, is most ample, ~and at fhe same
time most full of arcana, for it is the doctrine of the
angels of the inmost or third heaven, which is such,
that if it were delivered from their mouths, scarcely
a thousandth part of it would be understood ; the
things also which it contains arc ineffable. This
doctrine is contained inthe inmostsense of the Word ;
but the doctrine of spiritual love in fhe internal
sense. The doctrine of spiritual good, which is that of
love towards the neighbour, is also ample and full of
arcana, but much less so than the doctrine of celes
tial good, which is that of love to the Lord. That
the doctrine of love towards the neighbour, or charity,
is ample, may appear from hence, that it extends
itself to all and singular the thingswhich man thinks
a«dwills,consequcntly to all which he speaks and acts;
as also from hence, that a like charity is not given
with two different persons, and that no two persons
are alike our neighbour.
Forasmuch as the doctrine of charity was so ample,
therefore the ancients, withwboin it was the very
doctrine of the churpb, distinguished charity towards
the neighbour into several classes, which classes they
.also subdivided, and gave names to each class, and
taught how charity was to be exercised towards those
who are in one class, and how towards thoSe who are
in another ; and thus they reduced the doctrine of
charity into order, and the e^cercises of charity, that
they

AND it's HEAVENLY DOCTRINE. '93
they might distinctly fall under [the view of] tbe
understanding. The names which they gave to those towards whom
they were to exercise charity, were several; some
they called the Blind, some the Lame, some the
Maimed, some the Poor, some the Miserable and
Afflicted, some Orphans, for the Fatherless],
some Widows ; but in general they called them the
Hungry to whoin they should give to eat, the
Thirsty to whom they should give to drink, Stran
gers whom they should take in, the Naked whom
¦they should clothe, the Sick whom they should visit,
and the Bound in Prison to whom they should
come. Who they were who were understood by
each of these classes, is shewn in the Arcana Cffi-
j.estia; as who are meant by the blind, n. 2383,
6990. Who by the lame, n. 4302. Who by the
poor, n. 2129, 4459,4958, 9209,9253, 10227. Who
by the miserable, n. 2129. Who by the afflicted,
n. 6663, 6851, 9196. Who by orphans [or the
fatherless], n.. 4844, 9198, 9199, 9200. Who by
widows, n, 4844, 9198, 9200. Who bythe hungry,
n. 4958, 10227. Who by the thirsty, n. 4958, 8568.
Who by strangers, n. 4444, 7908, 8007, 8013, 9196,
9200. Who by the naked, n. 1073, 6433, 9960.
Who by the sick, n. 4958, 0221, 8364, 9031. Who
by tlie bound in prison, n. 5037, 5038, 5086, 6096.
That by the offices exercised towards the hungry, the
thirsty, strangers, the nakedj the sick, and the bound
in prison, which are spoken of by the Lord in Matt.
xxv. 34, 35, 36, and seq. is comprehended the whole
doctrine of charity, may be seen at n. 4054 to 4959^
These names vjere giyen from heaven to the an
cients who were ofthe church, and by those who
were so named they understood those who were
spiritually such : their doctrine of charity not only
taught who they were, Tbut also the quality of charity
towards each. Hence it is that the same names are
iu the Word, and signify those who are such in a
spiritual sense. The Word in itself is nothing but
the doctrine of love to the Lord, and of charity to
wards the neighbour, as the Lord also teaches ;
" Thou

M OF THE NEW JERUSALElrf,.
" Thou shflJt love the Lord thy God from thy whole
" heart, in thy whole soul, and in thy whole mind,;
¦^' this is tbe first and, great coramandmenf. The
" second is like unto it, Thou shalt love tby ncigh-
" bour as thyself; o.n these two commandments hang
" the law and the propli^ts," Maft. xxii. 35, 36,
37, 3S ; the lavv and the prophets are the whole
Word, n. 2606, 3382, 6752, 7462.
The reason why those same names are in the Word
ig, in order that the Word, which is in itself spiritual,
mightin its ultitmate be natural; and because they
who were in external woi-sliip were to exercise cha
rity towards such whp were so named ; and they who
were in internal worship towards such spiritually un^
derstood ; thus that the simple might understand
and do the Word in simplicity, and the wise wisely;;
as also that the simple, by the externals of charity,
might be initiated info its internals.

0/ FAITH.
lOS.J^ p man can know >|liat faith is in its eg-
sense unless he know what charity is, because
where there is no charity there is no faith, foras-
minchas charity makes one with faith as good does
with truth ; for what man loves or holds dear, this
he esteems good, and whatman believe?, this he es,-
teeuis truth; whence it is plain that there is a like
union of charity and liaith, as t!ier;e is of ,g«od and
truth; the quality of which uniom may appeal'
from what has been said above concerning Good
and Truth. ,
109. The union of charity and faith is also like
that pf the will and the understanding with man ;
2 for

AND it's heavenly DOCTRINE. 95
for these are the two faculties which receive good
and truth, the will receiving good and the under
standing truth ; thus also these two faculties re
ceive charity and faith, forasmuch as good is of
charity and truth is of faith; no One is ignorant-
that charity and faith are with man, and in bim,
and forasmuch as they are with him and in him,
they must be in his will and understanding, for
all the life of man is therein, and from thence;
man bas also memory, but this is only the [^out
ward] court, where those things are collected to
gether wbich are to enter into the understanding
and the will : whence it is plain that there is a like
union of charity and faith, as there is of the will
and the understanding; the quality of which'
union may appear from what has been said above-
cbncerning the Will and the Understanding.
110. Charity conjoins itself with faith with man,
when man wills that whiclafTie knows and peiv
ceives: to will is of charity,. but to know and
perceive is of faith ; faith enters into man, and
becomes his, when he wills and loves that which
be knows -and perceives; otherwise it is without
him. Ill, Faith does not become faith with man,
uoaless it become spiritual, and it does not become
spiritual unless it become ofthe love, and it then
becomes of the love, when man loves to live truth
and good, that is, to live according to those things
which are commanded in the Word.
112. Faith is tbe affection of truth originating
from willing truth because it is truth, and to will
truth because it is truth is the very spiritual
f principlej of man; for it; is abstracted from the
natural [^principle], which consrsts iti willing
truth not for the sake of truth, bu^t for the sake of
self- glory,

96- OF THE NEW JERUSALEM,.
self-glory, reputation, or gain ; [to will] truth ab
stractedly from such [considerations] is spiritual,
because it is from the. Divine ; that which proceeds
from tbe Divine is spiritual, and tbis is conjoined
to man by love; for love is spiritual conjunction.
113. Man may know, think, and understand
much, but when he is left to himself alone, and
meditates, he rejects from himself tho.se things
which do not agree with bis love; and thus he
rejects them also after tbe life ofthe body, when
lie is in the spirit, for tbat only remains in the
spirit of man which has entered into his love ;
other 'things after death are regarded as foreign,
and because they are not of bis love he casts them
out. It is said in the spirit of man, because man
lives a spirit after death.
114. An idea concerning the good which is of.
charity, and concerning the truth which. is of
faith, may be formed from the light and heat of
the sun ; w,hen the light which proceeds from the
sun is conjoined to heat, as is the case in the time
of spring and summer, then all things of the
earth germinate and flourish ; lj,ut when there is
not heat in the light, as in the time of winter,
then all things of the earth are torpid and die :
the truth of faith i.s also spiritual light, and love
is spiritual heat. Hence an idea may be formed
concerning the man ofthe church, what bis qua
lity is when faith witb bim is conjoined to cha
rity, viz. that he is as a garden and a paradise ; :
and what his quality is when faith with him is
not conjoined to charity, viz. tbat he is as a desert
and earth covered with snow.
115. The confidence or trust, wbich is said to
be of faith, and is called essential saving faith, is
not spiritual confidence or trust, but natural, when ^ it

And it's heavenly Goctrine. 9t
it is of faith alone; spiritual confidenee or trust
has its essence and life from tbe good of love, but
not from faith separate ; the confidence of faith
separate is dead ; wherefore true confidence can
not be given with those, who lead an evil life i
the confidence of obtaining salvation pn account
of the Lord's merit witb the Father, whatever a
man's life may have been, is likewise not from
truth. All those who are in spiritual faith, have
confidence that they are saved by the Lord, fot
they believe that the Lord came into tbe world td
give eternal life to those who believe and live ac
cording to tbe precepts which he taught, and that
he regenerates them, and renders them fit for
heaven ; and tbat He alone does this, from pure
mercy, without the aid of man.
116. To believe those things which the Word
teaches, or which the doctrine of tbe church
teaches, and not to live according to them, ap
pears as if it were faith, and some also fancy that
they are saved by it; but by it alone no one is
saved, for it is persuasive faith, the quality pf
which shall novJ' be declared.
1 17, Faith is persuasive, when the Word and
the doctrine of the church is believed and lovedj
not for the sake of truth and of a life according to
it, but for the sake of gain, honour, and tbe fame
of erudition, as ends; wherefore they who are in
that faith, do not look to the Lord and to heaven,
bot to themselves and tbe world. They who as
pire after great things in the world, and covet
many things, are in a stronger persuasive [prin
ciple] that what the doctrine of the church teaches
is true, than tJiey who do not aspire after great
things and covet many things; the reason is, be
cause the doctrine of the church isto,lh,e former
O only

q8 of the new JERUSALEM,
onl^ a medium [or means] to attain their own
¦^ms, and so far as the ends are coveted, so far
the means are loved, and are also believed. But
the case in itself is tbis ; so far as they are in the
fire ofthe loves of self and ofthe world, and from
that fire speak, preach, and act, so far they are
in the above persuasive [principle], and then they
know no other than that it is so : but when they
are not in the fire of these loves, then they believe
but little, and many not at all ; whence it is evi
dent, that persuasive faith is a faith ofthe mouth
and not of the heart, and that in itself it is not faith.
118. They who are in persuasive faith, do not
know from any internal illustration, whether the
things which they teach be true or false, yea,
neither do they care, provided they be believed^by
tbe vulgar ; for they are in no affection of truth
for the sake of truth : wherefore they recede froiii
faith, if they are deprived of honours and gains,
provided their reputation be not endangered; for
persuasive faith is not inwardly with man, but
stands without, in the memory only, out of which
it is taken when it is taught : wherefore that faith
with its truths vanishes after death, for then there
remains only that [principle] of faith which is
inwardly in man, tbat is, which is rooted iu gopd,
thus which has become of the life.
119. They who are in persuasive faith are un
derstood by these persons in Matthew : " Many
will say to me in that day. Lord, Lord, have we
not prophesied by Tby name, and by Thy name
cast out demons, and in Tby name done many
virtues ? but then I will confess to them, I have
not known you, ye workers of iniquity, "vii. 22,
23. Also in Luke : " Tben will ye begin to say,
we have eaten before Thee, and have drunk, and
Thou

AND it's HEAVENLY DOCTRINE. 99
Thou hast taught in our streets ; but He will say, I
say to you, I have not known you whence ye are,
depart from Me, all ye workers of iniquity." xiii.
26, 27. They are understood also by the five
foolish virgins who had no oil in their lamps,
thus mentioned in Matthew, " At length came
those virgins, saying, Lord, Lord, open to us ;
but He answering vvill say, verily I say unto you,
I have not known you," xxv! 11, 12: oil in
lamps is the good of love in faith.

'EXTRACTS from the ARCANA COELESTIA.
120. 1 HAT they who do not know that all things
iji^ fhe universe have relation to Truth and Good,
and to the conjunction of both, that any thing may
be produced, do not know that all things of the
church have relation to Faith and Love, and tpthe
conjunction of both, that the church may be with
man, n. 7752 to 7762, 9186, 9224. That all things
in the universe which are according to divine order,
have relation to good and truth, and to the conjunc
tion of both, n. 2461, 3166, 4360, 4409, 6232, 7256,
10122, 10555. That truths are of faith, and goods
are of love, n. 4353, 4997, 7178, 10367. This is the
reason that good and truth have been treated of in
this doctrine ; wherefore from what has been there
adducetl, conclusions may be drawn respecting faith
and love ; and it may. be known what their.quality is,
when they are conjoined, and what it is when they
are not conjoined, by putting love in the place of
good, and faith in the place of truth, and making
applications accordingly.
That they who do not know that all aud every thing
with man have relation fo the Understanding and
Will, and to the conjunction ofboth, in order that
o 2 man

100 OF THE NEW JERUSALEM,
man may be man, do not-l^now clearly that all things
of the church have relation to Faith and Love, and
to the conjunction of both, in order that the church
may he wit!) man, n, 2231, 7752, 7753, 7754, 9224^
9995, 10122. That man has two faculties, one whieh
is called the understanding, and another which is
called the will, n, 641, 803,3623, 3939. That the
understanding is designed for receiving truths, con.i
sequently those things which are of faith ; and the
will for receiving goods, consequently those things
which are of love, n. 9300, 9930^ 1006i, >This is
,the reason that the will and understanding have been
also treated of in this docirine ; for from what has
been there adduced, conclusions may likewise be
drawn respecting faith and love, and it may be known
what their quality is when they arc conjoined, and what
it is when they are not conjoined, by considering
love as in the will, and faith as in the understanding,
Thatthey whodonotknov/ thatman has an internal
and an external,oraniNTERNAL and external Man,
and that all things of heaven have relation to the inter.;
nal man, and all things ofthe world to the external,
and that their conjunction is as the conjunction of fhe
spiritual world and the natural world, do not know
what Spiritual Faith and Spiritual Love are,
n. 4392, 5132, 8610. That there is an internal and
an external man, and that the internal man is the
spiritual man, and the external the natural, ri. 978,
1015, 4459, 6309, 9701 fo 9709. That faith is so
far spiritual, consequently that faith is so far faith,
as it is in the internal man ; arid love likewise, n. 1504,
S987, 8444. And that so far as the truths which are
of faiih are loved, so far they become spiritual, n.
1594, 3987, This is the reason that the internal and
external man have been treated of, for from what has
been there adduced, conclusions may be drawn re^
specting faith and love, what is their qualify when
they are spiritual, and what it is when they are not
spiritual; consequently how far they are of the
church, and how far they are not ofthe church.
J21, That faith separate from love or charity is
R^ the light of winter, in which all things qf the earth are

AND it's heavenly DOCTRINE. 101
are torpid, anil no harvests, fruits, or flowers, are
jiroduced; but that faith with love or charity is as
the light of spring and summer, in which all things
flourish and are produced, n. 2231, 3146, 3412,
3413. That the wintry light, which is that of faith
separate from charity, is changed into thick darkness
when light from heaven flows-in ; and that they who arc
in that faith tlien come into blindness and stupidity,
n. 3412, 3413. That they who separate faith from
charity, in doctrine and life, are in darkness, con-
sequeutly in ignorance of truth, and in falses, for
these are darkness, n. 9186. That they cast them
selves info falses, and into evils thence, n. 3325,
8094. The errors and falses into which fhey cast
themselves, n. 4721, 4730, 4776, 4783, 4925, 7779,
8313, 8765,, 9224. That the Word is shutfo them,
n. 3773, 4783, 87S0. That they do not see or attend fo
all those things which the Lord so often spake con
cerning love and charity, and concerning their fruits,
or goods in act, concerning which, n. 1017, 3416.
That neither do they know what good isj nor con
sequently what celestial love is, nor what charity is,
n. 2507, 3603, 4126, 9995.
That faith separate from charity is no faith, n. 654',
724, 1162, 1176, 2049. 2116, 2340, 2349, 2419, 3849,
3868, 6348, 7039, 7842, 9782. That such a faith
. perishes in the other life, n. 2228, 5820. That when
faith ali>!ic is assumed as a principle, truths are con
taminated hy fhe falsehood of the principle, n. 2433,
That such persons do not sufler themselves to be perr
suaded, because it is against their principle, n. 2385,
That doctrinals concerning faith alone destroy cliai
rity, n. 6353, 8094. That they who separate faith
from charity were represented by Cain, by Ham, by
Reuben, by fhe first-begotten ofthe Egyptians, and
by the Phifistines, n. 3325, 7097, 7317, 8093. That
they who make faith alone saving excuse a life of
evil, and that they who are in a life of evil, have ho
faith, because they have no charity, n. 3865, 7766,
7778, 7790, 7950, 8094. That they are inwardly iu.
the falses of their own evil, although they do not
know it, n. 7790, 7950, That therefore good cannot 'be

102 OF THE NEW JERUSALEM,
be conjouied to fhem. n. 8981, 8983. That in the
other life' they are against good, and against those
who are in good, n. 7097, 7127, 7317, 7502, 7945,
8096, 8313. That the simple in heart and yet wise,
know what the good of life is, thus what charity is,
but not what faith separate is, n. 4741, 4754.
That all things ofthe church have relation to good
and truth, consequently fo charity and faith, n. 7752,
7753, 7754. That the church is not with man before
truths are implanted in his life, and arc thus become
the good of charity, n. 33i0. That charity con
stitutes the church, and not faith separate from
charity, n, 809, 916, 1798, 1799, 1834, 1844. That
the internal of the church is charity, n. 1899, 7755.
Hence that there is no church where there is no cha
rity,, n. 4766, 5826. That the church would be one,
if all were regarded from charity, although they
might diflxjr as to doctrinals of faith and as fo rituals
of worship, n. 1286, 1316, 1798, 1799, 1834, 1844,
2385, 2982, 3267, 3451. How much of good would
be in the church, if charity were regarded in the
first place, and faith in fhe second, n. 6269, 6272.
That every church begins from charity, but in prO"
cess of time turns aside to faith, and at length fo
faith alone, n. 1834, 1835, 2231,4683, 8094. That
there no is faith at the last time of the church, be
cause there is no charity, n. 1843. That the worship
of the Lord consists in a life of charity, n. 8254,
8256. That the quality of the worship is according
to the quality of the charily, n. 2190. That the men
ofthe external church have an internal, if tliey are
in charity, n. 1100, 1102, 1151, 1153. That the
doctrine in tbe ancient churches was the doctrine of
life, which is the doctrine of charity, and not the
doctrine of faith separate, n. 2417, 2386,3419, 3420,
4844, 6628, 7259 to 7262.
That the Lord inseminates and implants truth in
the good of charity when he regenerates man, n.
2663, 2189, 3310. That otherwise the seed, which
IS the truth of faith, cannot take root, n. 880. That
then goods and truths increase, according to the
quality and quantity ofthe charity received, n. 1016.
That the light of a regenerate person is not from
2 faith,

AND it's heavenly DOCTRINE. 105
faith, but from charity by faith, n. 854. That the
truths of faith, when man is regenerated, enter with
fhe delight of affection, because he loves to do them,
and that they are reproduced with the same affection,
because Ihey cohere, u, 2484, 2487, 3010, 3066, 3074,
3336, 4018, 5893.
That they who live in love to the Lord, and in
charity towards their neighbour, lose nothing to
eternity, because conjoined to the Lord ; but that it
is otherwise with those who are in faith separate, n.
7506, 7507. That man remains such as is his life of
charity, not such as his faith separate, n. 8256.
That all the states of delight of those who have lived
in charity, return in the other life, and increase im
mensely, n. 823. That heavenly blessedness flows-in
from the Lord into charity, because into the very
life of man, and not info faith without charity, n.
S363. That in heaven all are regarded fiom charity,
and none from faith separate, n. 1258, 1394. That
all are likewise consociated in the heavens accord
ing to their loves, n. 7085. That no one is admitted
into heaven by thinking, but by willing good, n.
2401, 3459. "That unless doing good is conjoined
with willing good and with thinking good, there is
no salvation, neither any conjunction of the internal
man with the external, n. 3987. That the Lord, and
faith in him, are received by no others in the other
life, than those who are in charity, n. 2340.
'That good is in a perpetual desire and consequent
endeavour of conjoining itself with tniihs, thus cha
rity with faith, n. 9206, 9207, 9495. That the good
of charity acknowledges its own truth of faith, arid
the trutli of faith its own good of charitv, n. 2429,
3101, 3102, 3161, 3179,, 3180, 4358, 5407, 5835,
9637. That hence there is a conjunction ofthe truth
of faith and good of charity, concerning which, n.
3834, 4096, 4097, 4301, 4345, 4353, 4364, 4368,
6365, 7623 to 7627, 7762 to 7762, 8530, 9258, 105.55.
That their conjunction is like a marriage, n. 1094,
2173, 2503.. That the law of mjirriage is that two
be one, according fo the Word of the Lord, n. 10130,
10168, 10169. So- also faith and charity, n. 1094,
. ' '2173.,

104 CF THE NEW JERUSALEM,
2173, 2503. That therefore faith which is faith, is
as to its essence charity, n. 2228, 2839, 3180, 9783.
That as good is the esse of a thing, and truth fhe
existere thence, so also is charity the css«- of a
church, and faith tbe existere thence, n. 3049,
3180, 4574, 5002, 9144. That the truth of faith
lives from the good of charity, consequently, that a
life according to the truths of faith is charity, n. 1589,
1947, 2579, 4070,,, 4096, 4097, 4736, 4757, 4884,
5147, 6928, 9154, 9667, 9841, 10729. That faith
cannot be given but in charity, and if not iri charity,
that there is no good in faiih, n. 2261, 4368. That
faith does not live with man when he only knows and
thinks the things whiili are of faith, but when he
willsthem,. and from will does them, n. 9224.
fhat there is no sal-vation by faith, but by a lue
according to the truths of faith, which life is chari^,
n. 379, 389, .2228, 4663, 4721. That they aresa^ed
who think from thedoctrine of their church that faith
alone saves, if they do what is just for the sake of
justice, and good for the sake of good, for thus they
are in charity notwithstanding, n. 2442, 3242, 3459,
3463,7506,7607. That if a mere cogitative faith could
save, all would be saved , n . 2364, 10659 . That charity
constitutes heaven with man, aud ntit faith without it,
n.3816, 3513,3584, 9832, 10714,10715, 10721, 10724.
Tbat in heaven all are regarded from charity, and not
from faith, n. 1268, 1394, 2364,4802. That the conjunc
tion of the Lord with man is not by faith, but by a
life according to the truths which are of faith, n,
9380, 10143, 10153, 10310, 10578, 10645, 10648.
That the Lord is the tree of life, the goods of cha
rity the fruits, and faith the leaves, n. 3427, 9337.
That faith is the lesser luminary, and good the
greaterluminary, ri. S0to38.
That' the -angels ofthe Lord's celestial kingdom do
not know wliat faith is, so that they do not even name it,
imt that the angels of the Lord's spiritual kingdom
speak of faith, because they reason concerning truths,
n. 202, 203, 337, 2215, 3246, 4448, 9166, 10786.
That the ang^els ofthe Jjord^s celestial kingdom say
only yea yea, or nay nay, but that the angels of the
.- - '¦ Lord's

AND it's heavenly DOCTRINE. 103
Lord's spiritual kingdom reason whether it be so or
not so, when there is discourse concerning spiritual
truths, which are of fiiith, n. 2715, 3246, 4448,
9166, 10786, where the Lord's words are explained,
" Let your discourse be yea yea, nay nay, what is
" beyond these is from evil," Matt. v. 37 : that the
celestial angels arc such is, because they admit the
truths of faith immediately into the life, arid do not
deposit them first in the memory,as the spiritual angels
do; and that thence the celestial arigels are in per
ception of all the things which are of faith, n. 202^
585, 597, 607, 784, 1121, 1387, 1398, 1442, 1919,'
5113, 5897, 6367, 7680, 7877, 8521, 8780, 9935^
9995, 10124;.
That trust or confidence, which in an eminent sense
is called saving faith, is not given except with those
who are in good as to life, consequently with those
who are in charity, n. 2982, 4352, 4683, 4689, 7762,'
8240, 9239 to 9245. That few know what that con
fidence is, n. 3868, 4352.
What diflference there is between believing those
things which are from God, and believing iri God, n.
9239, 9243. That it is one thing to know, another
to acknowledge, and .another to have faith, ri. 896,
4319, 5664. That there are scientifics of faith, ra-
tionals of faith, and spirituals of faith, n. 2504, 8076.
That the first thing is the acknowledgmerit of thef
Lord, n. 10083. That all that is good, which flows-
in with man frOm the Lord, n. 1614, 2016, 2751, 2882,
2883, 2891, 2892, 2904, 6193, 7643, 9128.
That there is given persuasive faith, which never
theless is no faith, n.2340, 2682, 2689, 3417^ 3865'
8148. That itappears from various reasonings as thqugh
faith were prior to charity, but that it is a fallacy,
n. 3324. That it may be knotvn from the light of
reason alone, that good is in the first place, conse
quently charity, and that truth is in the second, con
sequently faith, n. 6273. That good, thus charity^ is
actually in the first 'place, or the first [principle] of
the church, and truth, thus faith, is in the second place*
«r the second [principle] ofthe church, although' itf
P appears

JOS ©F THE HEW JERUSALEM,
Jippears' Otherwise, n, 3324, 3335, 3330,3336, S40|i
3.^89,3648, 3556, 3570, 3576, 3603, 3701, 3995, 43^7,
4610, 4926, 4926, 4928,4930, 6351, 6256, 6269, 6272*
6273, 8042, 8Q80, 101 10. That the ancients alsQ dis
puted concerning thefirst [principle] or first^begotten
«if the church, whether it be faith or whether it be
charity, n. 367, 2435, S324.
122. That the twelve disciples of the Lord repre
sented the church as to all things of faith and charity
in the complex, as did also the twelve tribes of Israel,
n. 2129, 3354, 3488, 3858, 6^97. That Peter, James
and John represented faith, charity, and the goods
of charity in their order, u. S750. That Peter re
presented faith, n, 4738, 6000, 6073,6^4, 1008?,
10580. And that John represented the goods tuf cha
rity, see the prpfaoe to the 18tb and 22d chapters of
Genesis. That there would be no faith iu the Lord,
because no charity, in the last time of the church,
-svae represented by Peter^* thrice denying the Lard
before the cock crew the third time i for Peter there,
in a representative sense, is faith, n. 6000, 6073.
That cock-crowing, as well as twilight, signifies in
the Word the la«t time of the church, n. 10134.
Arid tba^ three or thrice, signify what is complete to
the ?nd, n.2788, 4495, 5169, 61^, 10127. The like is
siigu^fied hy the Lord's sayiBg to Peter, when Peter
sa,y( Johu, .follow the Lord, '^Whatisitti? thee, Peter?
*' follow thou me, Jphn ;" for Pet^ said of Jiohn,
"What this [aian] ?'' John xxi. il, 2^. b. 10087,
That John lay on the breast pf the Lord, because he
tepfe^fSfit^th^ go^ of charity ,n. 3934, 10081. Tfiat
thi^ gPOd, fti ^§i,rity constitutes the church, is als»
signified by tiie words of the Lord from fhe crQgs to
^wfj%; ^'4fiWS'SaW' his mother, and t-be dflispip'le
*1 W;iw!)p Jie Igyed,, wh© stood by, arid he! ^id to
^'-l^\s mother;, Woma»» b&hold ^y son;, and ho
"- SW4 t<J ^hat disciple, behold thy Mother ; and
*'. |iM)i^ i^hat hour thai disciple tool^ her to hm-f
'.^ s§%" 4^?hn j^iK. $^3. ^ ' by John is understood
tiiie goacj pf clviritjj, and by woman and luother f^ft
ehur^h ; ^^ by the wholie passage is signified that
^e fhws^ti- yil-l be -^fhere th& g^pd of charity is?
\-..- ¦,--?.. that

AND it's heavenly DOCTRINE. 107
that by woman in the Word is understood the ehnreh,,
see ii; 252, 253, 749, 770, 3160, 6014, 7337, 8994.
And likewise by mother, n. 289, 2691, 2717, 3703,
4257, 6580, 8897, 10490. That all the names of
pgf sons arid places in the Word siffnify things ab-
stratjtedly from them, n. 768, 1888, 4310, 4442,
10329.

Of PIEtY. ,
1S3. 1.T is believed by inarty, that the spiritual
life. Or the life which leads tb heaven, consists in
piely, in external Sanctity, and in the renunciation
ofthe ioorld: but piety AA'ithout charity, arid ex
ternal sanctity without ititer'nal sanctity, and a
renunciation of the vvorld without a life in the
f\^6fld, do not Constitute the spiritual life; but
piety -with charity, external sanctity from inter
nal satictity, and a renunciatioti of the world
with a life in the world, dd constitute it.
i24. Piety consists in thinking and speaking
piously, in giving vtiiikh titlie to prayer, in be
having humbly at that time, ifi frequ^ritifig; tem
ples, aad attehdiflg devoutly to the preaching
there, in frtquetitly evefy year receiving the sa-
ci'ament of the holy suppei*, aiid in performing
the Othef rituals of worship afccot'ding to the or
dinances of the church. But the iiffe ofchaHty
-CBKiSlSts in willing si^ell dUd doing well to oiir
h^ighbour, in acting iti all otit works frdiii justice
atttTequity, aiid fi'offl good and truth, and in lite
Ilianlier in eVery office; ii» a ^oid the life of
charity ¦dottsists in perfornaihg uses : divine wor
ship pHmafily consists in this llffe, biit seconda-
V ^ tily.

l08 . OF THE NEW JERUSALEM
rily in that of piety : wherefore he who separates
one ftom the other, that is, who lives the life of
piety and not that of charity at the same time,
does not worship God; he thinks indeed of God
but not from God but from himself; for he thinks
of himself continually, and not at all of his neigh
bour ; and if he does think of his neighbour, he re
gards him as vile if he is not of such a quality
also ; he likewise thinks of heaven as a re
ward, whence there is merit in his mind, and
also the love of self, together with a contempt or
neg-lect df uses, and thus of his neighbour; and
at the same time he cherishes a belief that he is
blameless. Hence it.may appear that the life of
piety separate from the life of charity, is not the
spiritual life which should be in divine worship.
Compare Matt, vi. 7, 8.
126,- External sanctity is like such piety; but this
is not holy with man unless his internal be holy,
for such as man's quality is as to his internal, such
it is as to his external, as this proceeds from the
former as action does, from its spirit; wherefore
external sanctity without internal sanctity is na
tural and hot spiritual ; hence it is that it is given
with the evil as well as with the good ; and they who
place the whole of worship therein, are for the most
part void [or empty], that is, without knowleges
of good and truth, and yet goods and truths are
the real sanctities which are to be known, believed,.
and loved^ because they are from tbe Divine, arid
thus the Divine is in them ; internal sanctity,
therefore, consists in loving good and truth for
the sake of- good and truth, and justice and sin-r
qerity for the sake of justice and sincerity ; so far
also as man thus loves them, so far he is spiritual,
iand his wprship too, for so far also he is willing
to knpw them and to do them i but so far as mandoe&

AND it's heavenly DOCTRINE. 109
does not thus love them, so far he is natural, and
his worship too, and so far also he is not willing
to know them and do them. External worship
without internal may be compared with the life
of the respiration wiihout the life of the heart,
but external worship from internal may be com
pared with the life ofthe respiration conjoined to
the Hfe of the heart.
126. But with respect to the renunciation
ofthe world : it is believed by many that to re
nounce tbe world, and to live in the spirit and not
in the flesh, is to reject worldly things, which
are chiefly riches and honours, and to go conti
nually in pious meditation concerning God, con
cerning salvation, and concerning eternal life,
and to spend one's life in prayer, in the reading
of the Word and pious books, and also to afflict
oneself; but this is not to renounce the world ;
but to renounce the .world is to love God and to
love our neighbour; and God is loved when man
lives according to his commandments, and the
neighbour is loved when man performs uses ;
wherefore in order that man may receive the life
of heaven, it is necessary that he should live in
the worldj and in ofiices and business therein : a life
abstracted from worldly things is a life of thought
and faith separate from the life of love and cha
rity, in which life [the principle of] willing
good and doing good to our neighbour perishes;
and when this perishes the spiritual life is as a
house without a foundation, which either sinks
down successively [into the ground], or becomes
full of chinks and cracks asunder> ©r totters till
it falls. 127. That to do good is to worship the Lord,
appears fi-om tlie I^ord's words^, " Every one who
^ hearelh

110 - 01- THE l4EtV JERUSALEM,,
heareth my words and doeth thfem, I will liken'
to a prudent man Vvho built a house Upon a
rock : but he who heareth my words and doeth
them not, I will liken to a foolish man vfho built
a house upon the sand, or upon the ground, With
out a foundation," Matt. vii. 24 to 27. Luke vi.
47, -48, 49. ^
128. Hence nbw it is manifest, that a life of
piety is of value, arid is acceptable to the Lord,
so far -as a life of charity is conjoined to it; for
this is the prihiary, arid such, as the quality of this
is, such is that of the former. Also, that external
sanctity is of value, and is acceptable to the Lord,
so far as it proceeds from internal sarictity, for
such as the quality of this is, such is that of the
former. And also, that the renunciation of the
world is of Value, and is acceptable to the Lord,
sb far as it is practised in the world ; for they re
nounce the Vi'Oi'ld who Remove the love of self and
the world, arid act justly and sincerely in every
office, in evfefy business, and in dvefy work, from
an interiof, thus from a celestial origin, which
origiri is within that life When man acts well, sip-
cerely, and justly, because it is according to the
divirie law^. ,

mitm

EXtRACt^fi'm fhe ARC ANA CCElEsTIA:
129. JL HAT a life of piety without a life of charity^
is of no atail |[to salvat^oii], but when united there
with conduces to it, n. 8252, et seq. That external
sanctity without internal sanctity is not holy, n. 2190,
10177.

AND it's HEAVENty POQTRINE. 1 U

«

10177. ' Of thpse who have livpd in ^Stternal sauctityi^
and not from internal sanctity, what is their quality
in theptherlife, n. 951, 962.
That there is an jafi^rnal aad external [principle]
of the church, n. 1098. That there is ipteriial wor
ship and external worship, and the quality of each,
n. 1083, 1098, 1100, 1151, 1153. That internals are
what constitute worship, n. 1175. That external
worship without internal is no worship, n. 1Q94, 7724.
That there is an infernal [principle] ifi worship, if
man's life is a life of charity, n. 1100, 1151, 1153.
T(iat man js in true worship whes he is in love and
charity, that is, when he is ifl good as to life, n.
1618, 7724, 10242, That the qualify of worship is
according tp good, n. 2190. . That e.s,sei}tial wprship
consists in a life according to the precepts pf the
church derived from the Word, n. 7884, 9921, 10143,
10153,. 10195, 10645,
That true worship ig from the Lord with man, not
from man himself, n. 10203, 10299. That the Lord
desires worship from man for the sake of njan's sal
vation, and not fpr the sake pf his pwn glory, n.
4593, 8263, 10646. Thpt man believes that the Lord
desirps worship from man for the sake of glory ; but
that they who thus believe know njatwhat the divine
glory is, and that the divine glofy consists in the
salvation of the human race, which man partakes of,
when he attributes nothing to himself, and when bs
removes his propriuiiq by humilialipn, because the
Divine js then first s^ble to flow-iu, n. 4347, 459S,
5967, T550, 8263, 10346. That humiliation oi'
heart with man exists from an acknovvledgmeijt of
himself, which is, that he is nothing but evil, and
that he can do nothing from himself, and from the
consequent acknowledgment of the Lord, which is,
that nothing but good is from him, and that the. Lord
can do all things, n. 2327, 3994, 7478. , That the
Divine cannot flow-in except into an humble heart,
inasmuch as man, so far as he is in humilia
tion, is so far absent from his proprium, and of
consequence from the love of self, n. 3994, 4347, 5957.

112' OF THE NEW JERUSALEM,
5957. Hence that the Lord docs not desire humilia
tion for his own sake, but for man's sake, that man
may be in state of receiving the Divine, n. 4357>
5957. That worship is not worship -avithout humi
liation, n. 2327, 2423, 8873. The quality of ex
ternal humiliation without internal, n. 6420, 9377.
The quality of humiliation of heart, which is infernal
humiliation, n. 7478. That humiliation of heart is,
not given with the evil, n. 7640.
That they who have not charity and faith are in
external worship without internal worship, n. 1200.
That if the love of self and of the world reigns in
teriorly with man, his worship is external without
internal, however it may appear in its external form,
n. 1182, 10307, 10308, 10309. That external wor
ship in which the love of self reigns inwardly, as is
the case with those who arc of Babylon, is profanb^
n. 1304, 1306, 1307, 1308, 1321, 1322, 1326. That
to imitate heavenly affections in worship, when man
is in evils from the love of self, is infernal, n. 10309.
What the quality of external worship is when it
proceeds from internal, and what when it does not,
may be seen and concluded from what has been said
and adduced above concerning the Internal and
External Man.
Further particulars concerning those who renounce
the world and those who do not renounce it, their
iquality, and what is their lot in the otherlife, may
be seen in fhe Treatise on Heaven and Hell, under
the following heads : Ofthe Rich andPoor inJIeaven,
n. 357 to 365 ; and of the Life that leads to Heaven,
n.528fo 535.

Of

And it's heavenly doctrine. 113

Of CONSCIENCE.
130. Conscience is formed with man from
the religious principle in which he is, according
to its reception inwardly in himself.
131. Conscience with the man of the church
is formed by the truths of faith from the Vford,
or from doctrine out of the Word, according to
the reception thereof in the heart ; for when
man knows the truths of faith, and apprehends
them in his own manner, and then wills them and
does them, he then acquires conscience; reception
in the heart is reception in the will, for the
will of man is what is called the heart. Hence
it is that they who have conscience^ speak from
the heart ihe things which they speak, and do
from the heart the things which they do : they
also have a mind not divided, for according to
that which tliey understand and believe to be
truth and good, they do.
132. A more perfect coniscience can be given
with those who are| enlightened iri the truths of
faith above others, and who are in a clear per
ception above others, than with, those whs are
less enlightened^ and who are in an obscure per
ception. 133. The very spiritual life of man resides in
a true conscience, for his faith, conjoined to his
charity, is therein ; wherefore, with ihqse who
are possessed of it^ to act from conscience is to -
act from their own spiritual life^ and to act con
trary to conscience, is, with them, to ajpt contrary
to their own spiritual life. Hence it is that they
are in the tranquillity of peace, and in internai
blessedness, when they act according to con-
Q science.

114 OF the new JERUSALEM,^
science, and in intranquillity and pain, when they
act cpntrary to it: this pain is what is called re
morse of conscience.
134. Man has a conscience of what is good
and a conscience of what is just ; the conscience
of what is good is the conscience of the internal
man, and the conscierice of what is just is the
conscience of the external man ; the conscience
of what is good consists in acting according to
the precepts of faith from internal affection, but.
the conscience of what is just consists in acting
according to civil and moral laws from external
affection. They who have the conscience of what
is good, have also the conscience of what is just;
but they who are only in the conscience of what
is just, are in a faculty of receiving the conscience
of what is good ; and they also do receive it when
instructed. 135. Conscience, with those who are in charity
towards their neighbour, is the conscience of
truth, because it is formed by the faith of truth,
but with those who are in love to the Lord, it is
the conscience of good, because it is formed by
the love of truth ; the conscience of these is a
superior conscience, and is called the perception
of truth from good. They who have the con
science of truth, are of the Lord's spiritual king
dom, but'th«y who have the superior conscience,
which is called perception, are«f the Lord's ce
lestial kTngdom.
lS6. But let examples illustrate what eon-
science is: if a man is in possession of another
man's goods, whilst the other is ignorant of it,
and thus can retain them without fSjar of the law,
or of the loss of honour and reputation, and lie
ftill restores them to the other, because they are
not

AND it's heavenly DOCTRINE. I 15
not his own, he has conscience, for he does what
is.^ood for the sake of what is good, and what
is just for th'e sake of what is just. Again, if a
person has it in his power to obtain an office,
but knows, that another, who is alsp ^ candidate
for it, would be more useful to his country, and
gives way to him for the sake of the goOd of his
country, he has a good conscience. So iri other
cases. 137. From these instances it may be con
cluded, what quality they are of who have not
conscience; they are known from the opposite :
thus, they who for the sake of any gain make
what is unjust appear as just, arid what is evil
appear as good, and vice vtrsa, have not con
science : neither do they know what conscience
is; and if they are instructed what it is, they do
not believe, and some are not willing to know.
Such is the quality of those, who in all their ac
tions have respect only to thfimsselves and the
world. 138. They who have not received conscience
in the world, cannot receive conscience in the
other life, thus they cannot be saved ; the reason
is, because they bave no plane into which hea
ven may flow-in and by means of which it may
operate, that is, the Lord through heaven, and
may thus lead them tohira.self; for conscience
is the plane and receptacle of the influx of
heaven.

q2

116 OF THE NE.W JERUS.4LEM,

EXTRACTS /row *Ae ARCANA COELESTIA,
139. vJf Conscience. That Ihey who have not
conscience, do not know what conscience is, n.7490,
0121. That there are some who laugh at conscience,
when they hear what it is, n. 7217. That some be-r
lieve fhat consc^ienco is nothing; some that it is a
sad, painful, natural something, arising from bodily
or worldly causes ; and some, that it is an effect of
religion on the minds of the vulgar, n. 950. That
some know not that they have conscience, when yet
they have, n. 2380;
That the gopd have conscience, but not the evilj
n, 83 1, 965, 7490. That they have conscience who
are in love to God, and in love towards their neigh
bour, n. 2380, That conscience chieHy resides with
those who are regenerated by the Lord, n. 977.
That they who are in truths alone, and not in a life
according to them, have not conscience, n. 1076,
1077, 1919, That they^ who d() good from natural
good, and not from religion, have not conscience, n,
6208. '
That man's conscience is derived from the doctrine
of his church, or from some religious principle, and
is according thereto, n. 9112. That conscience is
formed with man from those things which are of his
religion, and which he believes to be truths, n. 1077,
2053, 9113. That conscience is an internal bond,
by which man is obliged to think, speak, and dp
gpod ; and by which he is withheld from thinking,
speaking and doing evil ; and this not for the sake of
self and fhe world, but for the .sake of good, truth,
justice and uprightness, n. 19i9, 9120. That con
science is an internal dictate, suggesting what ought
to be done, .md what ought not to be done, n. 1919,
1935. Thdt conscience is in its essence a conscience
of whal is true and right, n. 986, 8081. That llie
new will with the spiritual regenerate man is con.t
science, n. 928, 1023, 1043, 1044, 4299, 4328, 4493,

AND it's HEAVENLY DOCTRINE. 117
9115, 9596. That fhe spiritual life of man is from
conscience, n. 9117.
That there is a true cpnscience, a spuripus con
science, and a false conscience, concerning which,
see n. 1033. That conscience is more true, in pro
portion as it is formed from more genuine truths, n.
2063, 2063, 9114. That in general conscience is
two-fold, viz. interior and exterior, and that interior
conscience is that of spiritual good, which in its es
sence is truth, and that exterior conscience is that of
moral and civil good, which in its essence is sincerity
and justice, and in general uprightness, n. 8042,
10296. That pain of conscience is anxiety of mind on ac
count of injustice, insincerity, and any evil, which
a man believes to be against God, and against the
good of his neighbour, n. 7217. That if anxiety is
felt when a man thinks evil, it is from conscience, n.
6470, That pain of conscience is an anguish ielt on
account of the evil whiph man does, and also on ac-.
count of the privation of good and. truth, n. 7217.
Forasmuch as temptation is a combat of truth and
the false in the interiors of man, and forasmuch as
in temptations there is pain and anxiety, that there
fore none are admitted into spiritual temptations, but
those who have conscience, n. 847.
That they who have conscience speak and act from
the heart, n. 7935, 9114. That they who have consci
ence do not swear in vain, n.2842, That they who have
conscience are in interior blessedness when they do
-^hat is good and just accordingtoconscience, n.9118.
That they who have conscience in the world, have
conscience also in the other life, and are there
amongst tho happy, n. 965. That the influx of hea
ven flows info conscience with man, n. 6207, 6213,
9122. That the Lord governs the spiritual man by
nieaiis of conscience, which is an internal restraint
to bjm, n. 1835, 1862, That they who have con
science, have interior thought; but that they who have
not conscience, ha'»e only exterior thought, n. 1919,
1935. That they who have conscience, think from
the spiritual [principle], but that they whoshave not

IIS OF TI!& StEW JERUSALEM,
conscience, think only from the natural [principle],
n. 1820. That they who have not conscience, are
only external men, n. 4459. That the Lord governs
those who have not conscience by external restraints,
which are all those things which are of the love of
self and of the world, and which consequently re
late to the fear of the loss of reputation, honour,
office, gain, or wealth, and the fear of the law, arid
of the loss of life, n. 1077, 1080, 1835. That they
^ho have not coriscience, and yet suffer themselves
to be governed by these external restraints, are ca
pable of discharging the duties of eminent offices in
the world, and of doing good, as well as those who
have conscience ; but the former do it in an external
form, and from external obligations ; whereas the
latter do it in an interhal form, and from internal pb-
ligatipns, n. 6707.
That they who have not conscience would destroy,
conscience with tho.sc who have it, n. 1820. That
they who have not conscience in the world, have not
conscience in the other life, n. 965, 9J22. Hence
that those who are in hell have no tormfent of consci
ence for thcir^evils in theworld, n. 965, 9122.
Who and of What qHality, and how troublesome,
the scrupulously consf^ientious arcj and what they
correspond fo in the 'spiritual world, n. 5386, 6724.
That they who are in the l/brd's spiritual kingdom,
have conscience, and that it is formed in their intel
lectual part, n. 863, 866,875,895, 927, 1043, 1044,
1556, 2256, 4328, 4493, 5113, 6367, 8521, 9506,
9935, 9995, 10124. That jt is otherwise with those
who are in the Lord's celestial kingdom, n. 927,
2256, 611^, 6367, 8521, 9935, 9995, 10124.
-, 140. Of Perception. That perception consists
in seeing what is true and good by influx from the
Lord, n. 202, 895, 7680, 9128. That perception is
Only given with those who are in the good of love
from the Lord to the Lord, n. 202, 371, 1442, 5227.
That perception is given with those in heaven, who,
whilst they lived in the world, brought the doctrinals
•of the church which are derived from the Word
immediately into tbe life, and who did not first com-
1

AND it's heavenly DOCTRINE. 119
mil them to memory ; that thus the interiors of their
miads were formed to fhe reception of the divine in
flux ; and that thence their understanding is in hea
ven in illustration continually, n. 104, 495, 603, 621,
536, 1616, 1791, 5145. That Ihey know innumerable
things, and are immensely wise, n. 2718, 9543. That
they who are in perception, do not reason concerning
the truths of faith, and thr.t if they should reason
their perception would perish, n. 585, 1398, 5897.
That they who believe that they know and are wise
from themselves, cannot have perception, n. 1386.
That the learned do not compreherd what this per
ception is, from experience, n. 1387.
That they who are in the Lord's celesfial kingdom,
have perception ; but they who are in the spiritual
kingdom, have not perception, but conscience in it's
place, n. 805, 2144, 2155, 8081. That they who
are in the Lord's celestial kingdom do not think from
faith, as they do who are in the Lord's spiritual
kingdom, because they who are in the celestial king
dom are in perception from the Lord of all the things
which are of faith, n. 202, 597, 607, 784, 1121, 1387,
1398,, 1442, 1919, 7680, 7877, 8780. Wherefore
the celestial angels say concerning the truths of faith
only yea yea, or nay nay^ because they perceive
them and see them ; but the spiritual angels reasoa
concerning the truths of fciith, whether a thing be so
or not, n. 2715, 3246, 4448, 9166, 10786 ; where
the words of the Lord are explained, " Let your
*' discourse be yea yea, nay nay, what is beyond
" these is from evil," Matth. v. 37.That the celestial
ang-els, because they know the truths of faith from per
ception, are not even willing to name faith, n.202, 337 ,
The distinction between the celestial angels and the
spiritual angels, n. 2088, 2659, 2708, 2715, 3235,
3240, 4788, 7068, 8521, 9277, 10295. Of the per
ception of those who were of the most ancient church,
whieh was a celestial church, n. 125,, "^597, 607, 784,
895, 1121, 5121. . •.,^
That there is given interior and ext^^or percept
tion, n. 2145, 2171, 2831, 6920. Tha-Wltere is give©
in the world a perception of justice arfd'equity, but
seldom

120 OP THE NEW JERlJSALteM,
seldom a perception of spiritual truth and gdod, n^
2831, 5937, 7977. That the light of perception is
altogether different from that pf confirmation ; and
that it is not like it, although to some it may ap-*
pear as like, n. 8521, 8780.

0/ LIBERTY.
141. All liberty is of love, for what a man
loves, this he does freely ; hence also all liberty is
of the will, for what a man loves, this he also
wills; and forasmuch as love and the will consti
tute the life of man, so also does liberty '. from
these considerations it may appear what liberty is,
namely, that it is that which is of the love and
the will, and thence of the life of man : hence it
is that what a man does from liberty, appears to
him as from his own proprium.
142. To do evil from liberty appears as if it
were liberty, but it is servitude, because that li
berty is from the love of self and from the love
of the -world, and these loves are from hell ; such
liberty also is actually turned into servitude after
death, for the man, who has been in such liberty,
then becomes a vile slave in hell : but to do good
fromyliberty is liberty itself, because it is frorri
lovclo the Lord and from love towards our neigh
bour, and these loves are from heaven ; this li
berty also remains after death, and then becomes
liberty indeed, for the man, who has been in such
liberty, becomes in heaven like a son in the house
[]0f his father^ : this the Lord thus teaches, " Every
" one that doeth sin is the servant of sin ; the
" servant abideth not in the house for ever; the
" son

And it's heavenly doctrine. 12^
" son abideth for ever ; ,if the Son shall have
" made you free, you shall be truly free," John
viii. 34, 35^ 36. Now forasmuch as all good
is from the Lord, and all evil from hell, it follows,
that liberty consists in being led by the Lord,
. and servitude in being led by hell.
; 143. That man has the liberty of thinking
what is evil and false, arid also of doing them, so
far as the laws do not withold- him, is in order
that he may be capable of being reformed ; for
goods and truths are to be implarited in his love
and will, so that they may become of his life, and
this cannot be done unless he have the liberty of
thinking what is evil and false as well as what is
good and true ; this liberty is given to every man
by the Lord ; and so far as he does not love evil
and the false, when he thinks what is good arid
true, so far the Lord implants them in his love
and will, consequently in his life, and thus re
forms him; tVhatis inseminated in liberty, this
also remains, but what is inseminated in [a state
of] compulsion, this does not remain, because
. what is from compulsion is not from the will of
the man, but from the will of him who compels.
Hence also it is, that worship from liberty i§
pleasing to the Lord, but not worship from com
pulsion ; for worship froni liberty is worship
from love, but worship from compulsion is not so;
144. The liberty of doing good, and the liberty
of doing evil, though, they appear alike in the
external form, are as different and distant from
each other as heaven and hell are ; the liberty of
doing good also is from heaven, and is called
• j^eavenly liberty, but the liberty of doing evil is
from hell,, and is called infernal liberty : so far
likewise as man is in the oriCj so far he is not in
R

l22 ot* THE NEW JERUSAtEli*,
the Other, for no man can serVe two lords, Matf,
yi. 24 : which Mso appeiirs from hence, that they
¦who are in infernal liberty believe that it is servi
tude arid compulsion not to be allowed to ^111
evil arid think what is false at their pleasui'6,
whereas they Who are in heavenly liberty abhdr
willing evil arid thinking what is false, and would
be tormented if they were cottipelled to do so.
145. Forasriiuch as acting from liberty ap
pears to man as if it were from his owta propriUDi,
therefore heavenly liberty inay also He- called the
heavenly proprium, and infetrial liberty may be
called the infernal prppfitim : the infernal pro
prium is th'at into which riian is born, and this is
evil ; but the heavenly proprium is that irito
which riian is reformed, and this is good.
146. Hence it riiay appear what Free-willis;
viz. that it consists in doing good from choice or
will, a'nd that they are in that freedom who are
led by the Lord; arid they are led by the Lord
who love good and truth for the sake of good and
truth. 147. Man may know what is the quality of the
liberty in which he is, from the delight [whith
he feels] wheh he thiriks, speaks, acts, hears, tmd
^ees; for all delight is of love.

EXTRACTS /rom the ARCANA COEtiEStlA.'
yS-THA^Tkll liberty is of love or ^fltectidn, for
^what a man loves, this'he does f reefy, -n,.!^70, 3158,
*907, 8990, «585, 9591. Forasmuchjis liberty, is of
loyeji that it is the life of eVery one» n.S873. That there
1 k.

AND it's heavenly DOCTRINE. 123
is heavenly liberty and infernal liberty, n. 2870, 2873,
€874, 95^9; 9590. That heavenly liberty is ofthe love
of good and truth, ri.' 1947, 2870, 2872. And because
the love p^gbpd and truth is from the Lord, that it
is liberty Itself to be led by the Lord, n! 892, &05,'
0872, 2886, 2890, 2891, 2892, 9006, 9586, 9587 fo
9.591. That man by ifegeneration is introduced into
heavenly liberty by thg Lord, n. 2874; 1^875, 2882,
2892. That man ought to possess liberty, that he
may be capable of being regenerated, n. 1937, 1947,
g876, 2881, 3145, 3l'58,'403l, 8700, That others
wise the love of good and truth cannot be irnplanted
in map,, and appro priated to' him so as to apj:iear as
his own, 0.^87*7, 2879, 8700, 2880,' 2888. That no
thing is conjoined to map which is done in compul
sion, n. 28f5, 8700. That if man could be reformed
by compulsion, all would be saved, n. 2881. That
cqmpulsion is hurtful in reformation, n. 4031.
That worship from liberty is worship, biit not wor
ship from cora(puls|on, n. 1^47, 2880, 7349, 10097.
That repentance should take place in a free statej
and that what is done in a state pf compulsion is of
rio 3,vail, n. 8392. What states of compulsion are,
il. 8^92. ^ " ¦¦ ¦ " ' '
That it is given man to act from the liberty of rea
son, in order that good "niay be provided for him;
apd that therefore man is in the" liberty of tliinking
and willing even evil, and also of doing it so far as
the laws do not forbid him, n. 10777. That man is
kept by the Lord between heaven and hell, and thus
in equilibrium, that he may be in libertyfor the sake of
reforflQation, n. 5982, 6477,8209, 8907. That what
is inseminated in liberty remains, but not what is iri-
§,eminated by cdmpulsionj n. 9588, 10777. ' That
therefore liberty is never taken away from any one,
n. 2876, 2881. That no one is compelled bythe
Lord, n. 1937, 1947.' How the Lord leads man by
means of liberty into good, viz. that by means of
liberty he turns him fj-om evil, and inclines him to
good, so gently and tacitly, that the man knows no
otherwise than that all proceeds from bimselfj n.
9587. . r . :,
ji 2 That

124 or THE NEW JERUSALEM,
That for a man to compel himself is from liberty,
but not being compelled, n. 1937, 1947. That man
ought tp compel himself to resist evil, n. 1937, 1947,
7914. ¦ And also to do good as from himself, but still
to acknowledge that it is from the Lord, n. 2883,
2891, 2892, 7914. That man has a stronger liberty
in the combats of temptations, in which he conquers,
inasmuch as he then interiorly compels himself to re?
^ist evils, although it appears otherwise, n. 1937,
1947, 2881. That there is liberty in every tempta
tion, but that that liberty is interiorly with man from
the Lord ; and that he therefore combats and wills to
conquer, and not be overcome, which he would not
do without liberty, n, 1937, 1947, 2881. That the
Lord does this by means of an affection of truth and
gpod impressed on the internal man, the man himself
being ignorant of it, n. 5044.
That infernal liberty consists in being led by the
Joves of self and of the world, and their concui
pisccnces, n. 2870, 28^3. ijj. That they who are in hell
are unacquainted with any other liberty, rr. 2871,
That heaverily liberty is as distant from infernal li
berty, as heaven is from hell, n. 2873, 2874. That
infernal liberty, regarded in itself, is servitude, n.
2884, 2890. Because it is servitude tp be led by hell,
n. 9586, 9589,9590,9591.
That all liberty is as [man's] proprium, and accordt
ing to it, n. 2880. That man receives a heavenly
proprium from the Lord by regeneration, n. 1937,
1947, 2882, 2883, 2891. The quality of the hca-
venly proprium described, n. 164, 6660, 8480. Tliat
this proprium appears to m^in as his own, but that it
is not his, but ofthe Lord with him, n. 8497. That
they who are in this proprium, are in liberty itself,
because liberty consists in being led by the Lord and
his proprium, n. 892, 905, 2872, 2886, 2890,2891,
2892, 4096, 9i586, 9587, 9589, 9590, 9591.
149. That liberty originates from the equilibriuni
between heaven and hell, and that man, without li
berty, cannot be reformed, is shewn in the Treatise
on Heaven and Hell ; in fhe articles concerning tha,t
equilibiiura, n. 589 to 5%, and Concerning liberty,"
' n.59T

&

AND it's heavenly DOCTRINE. 125
jii 597 to the end : but for the sake of instruction re..
specting what liberty is, and to shew that man is re-^
formed by means of it, 1 will here adduce the fol
lowing extracts from that Treatise. " It has been
shewn that the equilibrium between heaven and hell
is an equilibrium between the good that is fiom hea
ven and the evil that is from hell, thus that it is a
spiritual equilibrium, which in its essence is liberty.
That spiritual equilibrium in its essence is liberty, is
because itis between good and evil, and between
truth and the false, and these are spiritnal ; where
fore the power of willing good or evil, or of thinking
what is true or what is false, and of chusing one in
preference to the other, is liberty. This liberty is
given to every man by the Lord, nor is it ever taken
awiiy ; in its origin indeed it is not of man but of
fhe Lord, because it is from the Lord, but still it is
given to man together with life as his own, and this
in order that man may be capable of being reformed
and saved, for without liberty there is no reformation
and salvation. Every one may see from any rational
intuition, that man is at liberty to think either well
or 411, sincerely or insincerely, justly or unjustly;
and also that he may speak and act well, sincerely
and justly, but not ill, insincerely and unjustly, ou
account of moral and civil laws, by which his ex
ternal is kept in bonds : hence it is plain, that the
spirit of man, which is what thinks and wills, is in
liberty, but not luan's external, which speaks and
acts, unless it speak and act according fo the above
named laws. That man cannot be reformed, unless
he be in liberty, is because he is born into evils of
every kind, which are nevertheless to be removed,
in order that he may be saved ; and they cannot be
removed unless he sees them in himself, and acknow
ledges them, and afterwards ceases to will them, and
at length is averse to them ; then are they first re^?
moved : tiiis cannot be done, unless man be in good
as well as in evil, for he can see evils from good,
but cannot see goods from evil : the spiritual goods,
which man may think, he learns from infancy from
the reading of the Word, and from preaching ; and be

12^ OF Tq;e 9(ew je9.usal?Wj.
be. learns civil apd j^QX^-^ goods from his life in the
WQild ; this i^ the fir^f; tp^soU vyhy man ought to be
ia liberty. Another Te£t?ftn is, tha* nothing is appro
priated tp ipan, e:^cept what is done frpp. an affectipn
-ftfiich is of the Ipve ; other things niay indeed enter,
biit np farthev thap into the thpqght, and ript info
^e wi}l, and what does not epter even into the will
of m^n, do.es not become bis, for the thp)ight derives
what belongs tq it fropfi the memory, bpt the will
fropi the life it^ejf; nothing is pver of liberty j ^hicjj
is upt froqi qp ^flection which is of the love, fqx
whatever a »»an viiUs pr lovps, this he does freely j
hence it is that the libprty of man, apd the affeptjpp
which is of his love or will, are ope ; thus therefore
^nari is epdowed with Uberty, tb^t he rpay be capablp
of being jiffepted with truth apd good, or pf lovi|ig
tbepi, whpreby they may bcconjp as his owp. In ^
word, whatevpr does not entprrin witji map in liberty,
does ppf, rppiain, because it is pot of his Jove or will,
apd the things which are pot of map's love or willj
are not of his spirit ; fpr the p§s,e of man's spirit i^
loye or will. In prder that man ipay be in lijberty,
to the end that he may be reformed, lie is conjoined
as to his spirit with heaven and wit'' hell, for thcye
are with cvpry map spirits from hell and angels fropi
heaven ; b^ meaps qf the spirits frppi h.eU nian is in
bis own eyil, and by pjeans of J,he £»)gels frp/n hea
ven he is in good frppi the Lprcl : f Ijus he is jn spi
ritual (Equilibrium, that is, in liberty. That angels
from heaven and spirits frpm bell are adjoiped to
every m;^;;, piay be seen in the article op the -cpp-
junctipp of heaven with the human race, n.291 to
302."

Of

ANl> it's heavenly doctrine. 127

Of MERtt.
150. Ihey Who do good things with a view
to merit, do not do good from the love of good,
but from the loVe of reward, for he who wills "to
haVe merit wills to be rewarded ; tbey who do
thii^, "regard arid place their deligh't iti the re-
wara, arid not in good ; Wherefore they are not
spiritual, but nal:ut-al.
15i. To do good, which is gOod, must be
Trom the love of good, thus for the sake of -good ;
they who are in that love, are not willing to hear
of merit, for they loVe to do, arid p^erceive satis
faction therein ; and vice versa, they are sorrow
ful if it is believed that what they do h fpr the
sake 6t any tbirig of themselves ; the case herein
is nearly as With those Who do ^ood to their
friends for the sake of friends'hip, \o a, brother
for the safke of brotherhood, to wife and children
for the sake of wife and childreii, to their countfy
for the sake of their couritry, thus from friend
ship arid love ; they who thiitk Weill, also say arid
insist, that they do not do good for the sake df
•fliemselves, but*for the sake of theta [to whotn
the good is done].
152. They who do good for the ^ke Of re
ward, do not do good 'from the Lord, but from
themselves, for they regard Ihemselvies in the fitiX
place, inasmuch as they regard their own good ;
and the good of their neighbour, which is the
'good of their fellow-citizens, of human society,
of their country, and of the church, they regard
no otherwise th^ri as means to this end: 'hence
itis, that the good of the love of self and of the
world

128 OF THE NEW JERUSALEM
World is latent in the good of merit, and tnaf
good is from man and not fro t he Lord ; and all
good which is frohl man is not good, yea, so fai*
as self and the world are latent in it, it is evil.
153. Genuine charity and genuine faith ar«!
without all merit, for good itself is the delight
of charity, and truth itself is the delight of
faith ; wherefore they, who are in that charity
and faith, know what good not meritorious is,
but not they who are not in charity and faith,
l54. That good is not to be done for the sake
of reward, the Lord himself teaches in Luke:
" If ye love those who love you^ what grace
have ye, for sinners do the same : rather love
your enemies, and do good, and lend hoping for
nothing, then shall your reward he great, and
ye shall be the sons ofthe Most High," vi. 32, 33,
,34, 3*5. That man cannot do good that is good
from himself, the Lord also teaches in John ;
" A man cannot take any thing, unless it be
given him from heaven," iii. 27 ; and in another
place, " Jesus said, I am the vine, ye are the
branches, as the branch cannot bear fruit from
itself, unless it shall abide in the vine, so neither
can ye unless ye shall abide in Me: He who
abideth in Me and I in him, iie beareth much
fruit, for except from Me ye cannot do any thingy"
XV. 4 to 8.
155. Forasmuch as all good and truth is from
the Lord, and nothing from man, and forasmuch
as good from man is. not good, it follows that no
merit belongs to man, but to the Lord alone ;
the merit of the Lord consists in this, that from
his own proper power he has saved the human
race, and also, that he saves those who do good-
from hira. Hence it is that in the Word, he is
called

AND it's HE-WENLY DOCTRINE. 129
called just to whom the merit and justice of the
Lord are ascribed, and he is called unjust to
whom are ascribed his own righteousness and
the merit of self
156. The delight itself, which is in the love
of doing good without regard to reward, is a
reward which remains to eternity, for heaven
and eternal happiness are insinuated into that
good by the Lord.
1 57. To think and believe that they who do
good will come into heaven, and also that good
is td be done in order that they may come into
heaven, is not to regard reward as an end, nor
yet to place merit in. works, for even they who
do good from the Lord think and believe so ;
but they whp thus think, believe and do, and are
not in the love of good for the sake of good,
have regard to reward as an end and place merit
in their works.

EXTRACTS /rovn the ARCANA CCELESTlA.
158. J. HAT merit and justice belong to the Lord
alone, n. 9715, 9979. That the merit and justice of
the Lord consist in his having saved the human race
by his own proper power, n. 1813, 2025, 2026, 2027,
9715, 9809, 10019, That the good of the Lord's
justice and merit is the good which reigns in hea-f
ven, and that that good is the good of his divine
love from which he saved mankind, n. 9486, 9986.
That no man can of himself become justice, nor claim
it by any right, n. 1813. The quality of those in
the other life who claim justice to themselves, n.
P42, 20^7. That he is called just in the Word, to
S whom

130 OF THE NEW JERUSALEM,
whom the justice and merit ofthe Lord are ascribed ;
and he unjust to whom his own justice and the merit
of self are ascribed, n. 6069, 9263. That whosoever
is orice just from the Lord, will be continually just
from him ; for justice never becomes man's oWfi, but
is continually frohl the Lord, n. 3648. That they
who believe iri the justification taught iH the 6httrch,
know little of regenetatipri, n. 6398.
That man is so, far -wise as he ascribes all goods and
truths to the .tofd, and not to himself, n. 10227. That
forasmuch as all good and truth, which is gPod and
truth, is ftOta the Lord, aad ilothiPg from man, and
forasmuch as gdod ftom man is uot gOtid, it follows
that merit belongs to rio taAnj but tfl the Lordalbhe^
n, 9976, 9981^ 9988. Tbat they who enter into hea
ven put off all merit of their owt>, n. 4007. And
that they do npt think of remuneration for the good
things which they have done, n. 6478, S174. That
they who think Irortl merit, So ftir do not aefenow..
ledge all things ti) he of meicy, ri. 6478, 9174. That
thgy who think from iflerif, think of reward Etftd re
muneration, wherefore to will to have merit is ta will
to be remunerated, n. 5660, 6392, 9975. That such
cannot receive heaven into themselves, n. 1835,9977,
8478. That heavenly happiness consists in the affec
tion of doipg good without any, regard to remunera
tion, n. 6388, 6478, 9174, 9984. That in the other
life so far as any one doeth good withbrit regfard to
remuneration, so far doth blessedness flow-in in an
augmented degree from the Lord ; and ihat the same
is immediately dissipated when remuneration is
thought of, n. 6478j 9174;
That good is to be done without regard to remu-
netatiodi u. 6392, 6478- Illustrated, n. 9981. Thai
gepuirte charity is WithPitt arty thing tanntOtions, rt.
2340, 2373, 2400j S887, 6388 to 6393. Because it
is from loVe, thus from the delight of doing good,
n. 3816, 3887j 6888, 6478. 9174, 9984. 'I'h'dt by
reward in the Word) is understood delight and bles
sedness in doitig good to others WithOtit regard to
reward, and that this delight and blessedness is fdt
awl ^ero^ived by those i/ho ate iri gehUine charity,
Hi 3^16, 3956,^6388. That

Anp it^iS iieavenly doctrine. iSl
Th.at they who do good for the sake of rewaydj
Ipve themselves apd not their neighbour, n. 8002,
0210. That by mercenaries, in the spiritual sense pf
the Word, are meant those who do good for the sake
of reward, n, 8002. They who do good for the sake
pf remuneration, in the other life desire tobe served,
and are p^ever jcp^itpnted, n. 6393. That they de-
^p;5.e thejj neighbour, and are angry at the Lord
himself, because tli^ydo not receive a reward, saying
that they have merited it, jn. 9976. That they who
have jseparated faith from charity, in the other life
make their faith, and also the good works which they
)iav,e done in an external form, thus for the sake of
themselye,*j meritorious, n. 2373. Fui-ther particulars
fespectipg the .quality of those in the other life who
have placed merit in works, Ui 942, 1774, 1877, 2027,
That they are there in the lower earth, and appear to
themselves to cut wood, n. 1110,4943,8740. By rea
son that wood signifies the good of merit in particular,
especially Sbittim wood, n. 2784, 2812, 9472,9486,
9715, 10178.
That they whp have doae good for the sake of rej3m>
neratipn, are servants in the Lord's kingdom, n. 6389,
6390. That they who place merit iri works, fall in
temptations^ n. @'273, 9978. That they "ivho are in
the loves of self and of the world, do not know what
it is to do good without a view to remuneration, n.
6392.

Of R.EPEIilTANCE an^ the REMISSION
of SINS. r
i,&9.Jll.E who would be saved must confess his
sins, ajad do the jvoA of .repentance.
160, To confess sins, is to know evils, to see
them in himself, to acknowledge them, to make
s 2 himself

13S OP THE NEW JERUSALEM,
himself guilty, and to condemn himself on ac
count of them ; when this is done before God,
it constitutes the confession of sins.
161. To do the work of repentance, is to desist
from sins, after a man has thus confessed thern^
and from an humble heart bas made supplication
for remission ; and to live a new life according to
the precepts of charity and faith.
162. He who only acknowledges generally that
he is a sinner, and makes himself guilty of all
evils, and yet does not explore himself, that is,
see his own evils, makes confession indeed, but
not the confession of repentance; he, forasmuch
as he does not know his own evils, lives after
wards as before.
163. He who lives the life of charity and faith,
does the work of repentance daily, he reflects
upon the evils which are with him, he acknow
ledges them, he guards against thera, he suppli
cates the Lord for help : for man of himself con
tinually lapse's, but he is continually raised by
the Lord and led to good ; such is the state of
those who are in good : but they who are in
evil lapse continually, and are also continually
elevated by the Lord, but are only withdrawn
from falling into the most grievous evils, to which
of themselves they tend with all their might.
164. The man who explores himself in order to
do the work of repentance, must explore his
thoughts and the intentions of his will, and must
there examine what he would do if it were per
mitted him ; that is, if he were not afraid of the
laws, and of the loss of reputation, honour, and
gain ; the evils of man reside therein ; the evils
which a man does in the body are all from thence:
they who do not explore the evils of their thought
1 and

AND it's heavenly doctrixe. IBS
and will, cannot do the work of repentance, for
they think and will afterwards as they did before ;
and yet to will evils is to do them. This is self-
examination. 165. Repentance ofthe mouth and not of the
life is not repentance; sins are not remitted by
repentance of the mouth, but by repentance of
the life : sins are continually remitted to man by
the Lord, for he is mercy itself, but still sins
adhere to man, however he may suppose that they
are remitted, nor are they removed from him but
by a life according to the precepts of true faith /
so far as he lives according to those precepts, so
far sins are removed, and so far as they are re
moved, so far they are remitted .
166. It is supposed that sins are wiped away,
or are washed off, as filth is by water, when they
are remitted; but sins are not wiped away, but
they are removed, that is, man is with-held from
themwhenheiskeptin good by the Lord, and when
he is kept in good, itappears as if he were with
out thera, thus as if they were wiped away; and
so far as man is reformed, so far he is capable of
being kept in good : how man is reformed will be
shewn in the following doctrinal on regeneration.
He who supposes that sins are remitted in any
other way, is much deceived.
167. The signs that sins are remitted, that is,
removed, are these which follow ; [such- persons]
perceive a delight in worshipping God for the
sake of God, and in serving their neighbour for
the sake of their neighbour, thus in doing good
for the sake of good, and in speaking truth for
the sake of truth; they are unwilling to claim
merit by any thing of charity and faith ; theyshun and

i,$.i . ,, OE THE NEW JERlOf6AitB5*j
and are averse to evils, as enmities, hatred«> W^
veoges, adulteries, and the v«ry thoughts of such
things with intention. But the signs that sins
are not remitted, that is, removed, are these
which follow : [such personsj worship God not
for the sake of God, and serve their neighboui?
not for the sake of their neighbour, thus they do
not do good and speak truth for the sake of goad'
and truth, but for the sake of thenaseU'ies and the
world ; they wish to merit by their deeds ; they
perceive nothing undelightful in evils, as in en
mity, in hatred, in revenge, in adulteries ; and
tbey think of them from them in all licenti*
ousn<esfi. 168. The repentance which takes place in a
fuee stalfce, is of avail, but that which takes place
in a sfeate of compulsion is of no avail : states of
compulsion a>re a state of sfckness, a state of de
jection of mind in consequence of misfortune, a
gtjulje of imminent death, as sAso every state of
.feaf which takes away the use of reason : he who
is evil, aod in a state of comptialsiioa promises re-
ptentance, and ako does good, when be comes
ijiijo a free state returns to bis farmer life of evil i
the case is otherwise wiibh one who is good. ,
16-9. Alter a man has explored himself, and ac
knowledged his sins, and done the work of re-
panteNce, jbe >ia3 ust remain constant iaigoodeven
to tfae-efld <©f his Ufe; for if lie -after Wjaiuds relapses'
into iias fprroej- evil life, and embraces it, he
GOHMnits pjipffanation, for he then conjoins evil
with jgood, whenc-e his laAter «tate toecomes worse
than 'his ffHtmet^ according to the words of the
Lwd; " When the uuclean spirit goes out from
a<inafl, he walks tib«;ou^'h dry pkices, seeking rei^
bjU(t4oth not find; then he says, I will return into

AND it's HEAVENLY DOCFIllNE. 135
into my bouse whence I went out ; and when he
comes and finds it Void, atid swept, and adorned
for him, then be goes aWay, and adjoins to Mi»-
sclf seven other spirits worse than himself, and
entering in tbey dwell there, and the latter things
of the man beeome worse than ihe fint" Matt.
xli. 43, 44, 45. What profanation is may be seen
in the following extracts,

EXTRACTS /row the ARCANA CCELESTlA-
170. (JF Sin or Evil. ThaJ^ there are given innu
merable kinds of evil and the false, n. 1188, 1212,
4818, 4822, 7574. That there is evil from the false,
that there is the false from evil, and etil and the
false again from tbence, n. 1679, 224S, 4818.
Whait and of what quality the evil of tbe false is,
n. 2408, 4818, 7272, 8266, 8279. And what and of
what quality the false of evil is, n. 6359, 727g, 9304,
10302. Of blameable evils, and of those Which are
not so blameable, n, 4171, 4172. Of evils from tbe
understanding arid of evils from the will, n. 9009,
The difference between prevarication, iniquity, and
sin, n. 6563, 9156.
That all evils'adbere fo man, n. 2116. That evils
cannot be taken away from man, but that man can
only be witbekl from them, and kept in good, n. 865,
868, 887, 894, 1581, 4664, 8206, 8393, 8988, 9014,
9333,9446,9447, 9448, 9151, 10057, 10059.. That
to be witheid from evil and kept in good, is effected
by the 1-ord alone, n. 929, 2406, 8206, 10059. That
thus evils and sins are only removed, and that this
is successively effected, n. 9334, 9335, 9336. That
this is done by the Lord by means of regeneration,
n,9445, 9452, 9453, 9454, 9938. That evils shut
out of the Lord, n, 5696. That man ought to ab-

£3' stain

136 OP THE NEW JERUBALEM,
stain from evils, that he may receive good from the
Lord, n. 10109. That good and truth flow-in in pro.
portion as man is witheid from evils, n, 2388, 2411,
10675. That fo be witheid ffom evil, and kept in
good is remission of sins, n. 8391, 8393, 9014, 9444
to 9460. The signs whether sins are remitted or
not, n. 9449, 9460. That it is of the [remission of
sins to look at things ftom good and not frpm evil,
n. 7697. \
That evil and sin are a separation and turning
away from the Lord ; and tbat this' is signified by
evil and sin in the Word, n. 4997, 5229, 5474, 5746,
5842, 9346 ; that they are and signify a separation
and-aversion from good a'nd truth,^ n, 7589. That
they are and signify that which is contrary to divine
order, n. 4839, 5076. That evil is damnation and
hell, n. 3513, 6279, 7165. That it is not known
what hell is, unless it be known what eyil is, n. 7lSj,
That evils are as it were heavy, and fall pf thera-
Efelves into hell ; and so also falses that are from
evil, n. 8279, 8298. That it is not known what evil
is unless it be known what the 'love of self and the
love of the world are, n, 4997, 7178, 8317. That
all evils are from those loves, n. 1307, 1S08, 1321,
1694, 1691, 3413, 7255, 7376, 7460, 7488, 8918,
9335, 9348, 10038, 10742.
That all men whatsoever are born into evils of
every kind, insomuch fhat their proprium is nothing
but evil, n. 210, 215, 731, 874, 875, 876, 987, 1047,
2307, 2308, 3518, 3701, 3812, 8480, 8550, 10283,
10284, 10731. That man must therefore be borri
again or regenerated, in order that he may receive a
life of good, n.3701.
That man casts himself into hell when he does evil
from consent, afterwards from purpose, and at last
from delight, n, 6203. That they who are in evil of
life, are in the falses of their own evil, whether they
know it or not, n. 7577, 8064. That evil would not
be appropriated to man, if he believed, as is really
the case, that all evil is from hell, and all good
from the Lord, n. 6206, 4161, 6324, 6325. That
in thp other life evils are removed from the good and

AND IT*S( HEAVENLY 60CTRINE. 137
Bird gb©ds frbm the etil, ri. 2256. That all in thk
Other life dr6 let iatO their own irif<;rior.4, thUs thk
eVil into their own evils, ti. 8870.
That in the other life evil contttiifs its owii punish
ment, and good its own remurrefittion', fi: 6W, 967,
1057, 6559, 8314, 8223, 8226, 9049. Tkt ma'n does
not suffer puniSh merit in fhe other life on acfcourit of
hereditary evil^, iBasiriucb as he is not in fault by
reason thereof, but for bis Own actual evils,' n. 966,
2308. Tbart fhe ifiteriofs df evil die foul and filthy,
however fliey rtiay appear Ptherwise in an exterflail
forpA, n. 7046.
That ef'tl is attributed in the Wprd to tbe Lord,
when nbtwithgtaffidittg ftPthirij* bdt gobd proceeds
fromhiW,n. §447, 6073, 699^, 6997,7553,763^,
7677, 7926; 8227, 8228, 8632, 9306. So also anger,
n. 5798"^ 6997, 8284, 8483, 9306, 10431. Why it
is so said in the Word, ri. 6073,- 6992, 6997, 7643,
7632,7679^,7710, 7920, 8282, 9009, 9'128. What is sig
nified by bea¥ing iniquity, vvhere it is predicated of
the Lord,, n. 9937, 9965. That the Lord turns evil
iato" good with the good who are infested and tempted,
Hi dG&l.' ' That to leave rtfan froJ* Hi*' Own liberty td
do eSfiij is pe*missi6riy ri. IVTSi That evils arid
falses dre goverft^ii^ by th^d laws of permission by the
Lord ; aftd that they ste perriiitt^d for the sakii pf
ofder,, n. 7877, 8700; 10778. That the perrtiiSsiiift
of pvil by the- Lord is not as>6f on^e who will's, but
as Off onfr Who does nM will, biit whp*Cannot b*ingr
aid 6n atofcou^rtt of the end, n.- 7Sf7.
17 1.1 W tHe Fake. That there areiftnnmterable kinds
of t^er Ms^y vi^. as ma'Sy as-flie¥e are cvtlS, arid that
¦gvifl^ arid-fklw^s afeatfciWdtejfttf their origins, whidh
%4€ rtl«ny, n. 1188,- Hm'^^ 4729'y 4822, 7574; That
tsbeftfis a fal^ from evil', df the false dfe^^il; diiA
that there is an evil from the false;,, or tfi'e^eVil of thfe
Mm; arid a' h.U€ e^UTA f¥(*nf tkeKcef,;' ri. 1679, 2243.
TBatfitttti ofie; MM'tMt isf aifSriitoetf as a principle,
fals^SioW ina lottgserids, ril i3W),<PMIV47r7, -f/ST.
Xiat tWt'6 is a*^ false frorii'th^^iipidtfifeS' o^ the loH^e' df
*;llP BOiadfJfli^fwbrld ; sfrid»ffRat"tlf«*#}s a Ms'e fVofe thte
fiAtticfespf'tfe^^efnSefsi n. li&5,-4?29. "ffBa^tbtfi^ aVe
T falses

138 . OF THE NEW JERUSALEM^
falses of religion ; and that there are falses of igno*
ranee, n.4729, 8318, 9258. That there is a falsein which
is good, and a false in which is no good, n. 2863,
9304, 10109, 10302. Thatthere is what is falsified,
n. 7318, 7319, 10648.
Of the. false of evil, its quality, n. 6359, 7272,
9304, 10302. Of the evil of fhe false, its quality,
n. 2408, 4818, 7272, 8266, 8279. That the falses
derived from evil appear as mists, and as impure
waters over the hells, n. 8217, 8138, 8148. That
sueh waters also signify falses, n. 739, 790, 7307.
That they who are in hell speak falses from evil, n.
1696', 7351, 7352, 7357, 7392, 7698. That they who
are in evil cannot do otherwise than think whaff is
false when they think from themselves, n. 7437,
That there are given falses of religion which agree
with good, and others which disagree, n. 9268. That
falses of religion, if they do not disagree with good,
do not produce evil but with those whp are in evil of
life, n. 8318. That falses of religion are not im
puted to those who are in gpod, but to those who are
in evil, n. 8051, 8149. That every false may bo
confirmed, and when it is confirmed it appears as
truth, n. 5033, 6865,8521,8780, That care should
be taken lest falses of religion be confirnaed, since
tbe persuasion of what is false principally arises from
thence, n. 845, 8780. How hurtful the .persuasion
of what is false is, n. 794, 806, 6096, 7686. .That
a persuasion of what is false is perpetually exciting
such things as coirfirm the falses, n. 1510, 1511, 2475.
That they who are in the persuasion of what is false
are inwardly bound, n. 3096. That in the other
life, they who are ina strpng persuasion of what is
false, when they apprpach to others, close up the
rational [principlej, and as it were suffocate them,
n. 3895, 6128.
Tbat truths which are not genuine, and also falses,
may be consociated with genuine truths ; but falses
in which is good, and not falses in which is evil, n.
3470, 3471,' 4551, 4552, 7344, ^8149, 9298. That
falses in which is good, are received by the Lord as
truths, n. 4736, 8149. That the good which hath its

AND IT'S HEAVENLY DOCTRINE. 139
its qualify from what is false is accepted by the Lord,
if there is ignorance, and therein innocence, and a
good end, n. 7887.
That evil falsifies truth, inasmuch as if draws aside
truth to evil, and applies it to evil, n. 8044, 8149.
That truth is said to be falsified, which is applied to
evil by confirmations, n.8602. That falsified truth
is contrary to truth and good, n. 8602. For fur
ther particulars respecting the falsification of truth,
see n. 7318, 7319, 10648.
172. Of what is profane and prof anation, spoken
of above at n. 169. That profanation is acommixtion
of good and evil, as also of truth and the false with
man, n. 6348. That none canprofane goods and truths,
or the holy things ofthe church and of the Word,
except those who first acknowledge them, believe
them, and still more if they live according to them,
and afterwards recede from their faith, deny it, and
live fo themselves and theworld, n. 693, 1008, 1010,
1059,3398,3898,4289,4601,10284, 10287. That he who
believes truths in his childhood, and afterwards does
not believe them, commits profanation slightly ; but
that he who confirms truths in himself after that pe
riod, and then denies them, commits profanation
grievously, n. 6960, 6963, 6971. That they also com
mit profanation, who believe truths,and live evilly ;
as also they who do not believe truths, and live ho-
lily, n. 8082. That man, if after repentance of hearthe
relapses to his former '•vils, commits profanation, and
that then his latter state is worse than his former, n.
8394. That those in the christian world who defile the
holy things of the Word by unclean thoughts and dis
courses, commit profanation, n. 4060, 5390. That
there are various kinds of profanation, n. 10287.
That they cannot profane holy things, who do not
acknowledge them, much less they who do not know
them, 1008, 1010, 1059, 9188, 10284. That they
who are within the church, are capable of profaning
holy things, but not they who are out of it, n.2051.
That the- Gentiles, forasmuch as they are out ofthe
church, and have not the Word, cannot commit pro
fanation, n. 1327, 1328, 2051, 2081. That neither
T 2 can

149 OF THE Vlim JERUSALEM,
can the Jews profane the holy interior things of the
Word a^ the church, because they do not acknow
ledge them, n. '6963. That thus interior truths were
not revealed to the Jews, for if tbey had been re
vealed aad acljnpwledged,they would ha^^ _p]?of*np4
thorn, n. 3398, 3488, 6963 Profafl^tipn jg n)MO.t
by tlie words of the Lord above ,qB0|l.efi| at n, 169,
viz. ^f When the u^iclfian spirit goes put frofli a
ff man, he walks througii dry places, si^fikirig resjt,
•' but doth not find ; then he «ailb, I will retjirn intp
*' my house from whence I went out; wid -tvljeij he .
(^ comes and finds it void, and swept, and adorned for
*' himself, then he goesaway, and adjoins tp himself
" seven other spirits worse than himself, and enteriiig
'* in they dwell there, and the latter things of the ipsifl
*' bj&eome worse than first," Matth. xii. 43> 44, 46*
Py the unclean spirit going out from a raaji, is under
stood the repentance of him who is in evjl ; by hi$
walking through dry places, and not finding rest, is
understood, that a life of good is of sucb a quality
to him; by thfi house into which he returnedj ber
cause he found it void, and adorned for him, is unr
def-stood the man himself and big will, as being withr
out good ; by the seven spirits that he adjoined fp
himself, and with whom he returned, is understood
evil conjoined to good ; by his state then beingworsc
than his former, is understood profanation ; tliis is
the internal sense of those woj-ds, for the Lord spaku
by c^qrresjpQridfipces. The like is uudfirstood by tho
-words of the Lord to him whom he cured at the Ppol
of Bethesda, ff Lo thou art made whole, sin no tfwrs,
*f lest something worse be done unto thee than ber
ff fore,'' John v. 14. Also by thesp words, f He has
" blinded their eyes, and hardened their hearts,
" lest they shpuld see with their eyes and understand
'f with their hearts, and sliould convert themselves,
'^ and I should heal them," John xii. 40 ; where to
convert themselves and be healed, is to comi'iit pror
fanation, which comes lopags, when truths »nd goods
are acknowledged, and afterwards rejected; dndtbiS
woujd have been the case if the Jews had converted
themselves and had been healed, ^s was said above. That

AND it's PEAVENJiV DOCTRINE. 141
That the lot of profauers in tlie other Jife is the
worst of all, because the good and truth which they
have acknowledged remain, and also the evil and the
false ; and because they cohere, a tearing asunder
of the life takes place, n. 671, 682, 6348. Tliat the
greatest care is therefore taken by the Lord, to pre-
•V(ent the commission of profaoatioj), n. 2426, 10384.
That tjtierefore man is wUheJd from aekpoytlfi^g-
lofiiit ^nd faith, if h? canuot remain tliereiu to Ijgifi
end of life, n. 3398, 4402. That on this aCicpuwt
ajso man is rather kept in ignorance, and in external
worship, n. 301, 302, 303, 1327, 1328. That the
Lord also stores up the goods and truths which man
has received by acknowledgment, in his interiors,
n. 6596.
That lest interior truths should be profaned, th^y
are pot revealed before the chureb is at its end, n..
3398,' 3399. Wherefore the Lord came into the
world, and opened interior truths, when the church
was wholly vastated, n. 3398. See what is adduced
on this subjiect in the little work on the Last Judg-
joaent and the destruction of Babyloq, n. 73, 74.
Tha^ in the Word, by Babel is signifiied the pro
fanation of good, and by Chaldea," the profaua.-
tion of truth, n. 1182, 1283, 1296, 1304, 1306,
1307, 1308, 1321, 1322, 1326. That these profa
nations correspond fo the prohibited degrees, or foul
adulteries, spoken of in the Word, n. 6348. That
profaniatipu was represe/ited in the Israelitish and
and Jewish church by the eating of blood, wherefore
thjs was so severely prohibited, n. J003.

Of REGENERATION.
173.1:1. E who doth not receive spiritual life,
that IS, who is not be^pttgn anew by the Lord,
cannot come into heaven ; which the Lord
teaches

142 OP THE NEW JERUSALEM,
teaches in John, "Verily, verily, I say unto
thee, except any one be begotten again, he can
not see the kingdom of God," iii. 3.
174. Man is not born of his parents into spi-
. ritual life, but into natural life ; spiritual life
consists in loving God above all things, and in
¦loving his neighbour as himself, and this accord
ing to the precepts of faith, which the Lord
taught in the Word : but natural life consists in
loving himself and the world more than his
neighbour, yea, more than God himself.
175. Every man is born of his parents into
the evils of the love of self and of the world :
every evil, which by habit has contracted as it
were a nature, is derived into the offspring; thus
successively from parents, from grandfathers, and
from great grandfathers in a long series back
wards ; whence the derivation of evil at length
becomes so great, that the whole of man's proper
life is nothing else but evil. This continual de
rivation [of evil^ is not broken and altered, ex
cept by the life of faith and charity from the
Lord. 176. Man continually inclines to, and lapses
into, wha^ he derives from his hereditary [[prin
ciple] : lience he confirms with himself that
evil, and also siiperadds more of himself These
evils are altogether contrary to spiritual life,
and destroy it ; wherefore unless a man receives
a new life, which is spiritual Hfe, from the Lord,
thus unless he is conceived anew, is born anew,
is educated anew, that is, is created anew, he
is damned, for he wills nothing else, and thence
thinks nothing else, but what is of self and the
world, in lijie manner as the}' do in hell.
177. No man can be regenerated unless he
knows

AND LT'6 heavenly POCTIIINE. 143
knows such things as belong to the new life, that
is, to the spiritual life; the things which belong
to the new life, which is the spiritual life, are
truths wbich are to be believed and goods which
are to be done, the former are of faith, the latter
of charity. These things no one can know from
himself, for man apprehends only those things
which have been obvious to . the senses, from
which he has procured" to himself a light (Zm-
men) which is called natural light, by virtue
whereof he sees nothing else than what relates to
the world and to self, not the things which re
late to heaven and to God ; these he must learn
from revelation : As, that the Lord, who is God
from eternity, came into the world to save the
human race ; that He has all power in heaven
and in earth ; that the all of faith and the all of
charity, thus all truth and good, is from Him ;
that there is a heaven and that there is a hell ;
and that man is to live to eternity, in heaven, if
he, have done well, in hell, if he have done
' evilly. 178. The.se and several other things belong to
faith, and ought to be known by the man who is
to be regenerated ; for he who knows them, may
think them, afterwards will them, and lastly do
them, and so have hew life. As [on the con
trary] he who does not know that the Lprd is
the Saviour of the human race, cannot have
faith in Him, love Him, and thus do good for the
sake of Him: h& who does not know that all
good is from Him, cannot think that his own
salvation is from Him, still less can he will it to
be so, thus he cannot live from Him : he who
does not know that there is a hell and that there
is a heaven, nor that there is eternal life, cannot
1 even

144 OT THE NEW JETltJSALESt
even think aboot the life of beaveii, noF aprpli^
hiiwsetf to reee Jve it ; so in oliher cases.
- ? 179'. Every o^ne has aa inilernal man and art
(^ernail man ; tlse iflt^mal' is what is called th^
spirituail man, smd the external what is called
the natural' raati : each is to be; regenerated that
the man may be regenerated. With' the man who
ianiiot regenerated, tJie external or natural man
rnles, awd tihe internal serves ; but with the man
who- is rgg^erated, the internal or spiritual man
riitesi and the ecsternal serves : whence it is ma.'
rrifest that tbe' order of life is inverted with man
fromtbis nativity, namely, that serves which ought
to rale, and that rules which ought to serve : iii
order that man may be saved, this order itiust be
inverted-; and this inversion can by no means
exist, bot by regeneration from the Lord.
JSO. What it is for the internal man to rule
and tbe exterival to serve, and tMce versa, rtiay be
illustrated thus: if a man places all his' good
ia.voluptuousne^,.in gain, and in pride,, and has
delight in hatred and revenge, and inwardly in
himself seeks^ for reasons which con-firm [such
evils], then the external man rules and the in
ternal serves : But when a man- perceives gbod
and delight in thinking and wiHJng -well,, sin
cerely, and justly, and in o-utwardily speakiilg
and doing in like manner, tihem the internal man
rules ^nd! the esternal serves.
181. The internal man is firrst regenerated by
tbe Lei'di and after wardsi the externd, and the
Mter by. means of the former : for the internal
manisregeflerated by tbinhing those thin^s^whieh
are of fai;tb atid chrsrityy but the ekteriial by a
tif« according to theiw. This iis unde^^^od by
the words of Sie Loud,. "UfikSfe any owe be be
gotten

AND IT*S HEAVENLY DOCTRINE. 145
gotten of water and the spirit, he cannot entet
into the kingdom of God," John iii. 5. Water,
in the spiritual sense, is the truth of faith, and
the spirit is a life according to it.
182. The man who is regenerated, is, as to his
internal man, in heaven, and is an angel there
with the angels, amongst whom also he comes
after death ; he is then able to liVe thie life of
heaven, to love the Lord, to love his neighbour,
to understand truth, to relish good, and to per
ceive the blessedness thence derived.

EXTRACTS /rom the ARCANA C^LESTIA.
183. W HAT kcgeneHlion is, and why it is effected.
That at this day IJftle is known concerning regene
ration ; the reason thereof, n. 3761, 4136, 5398,
That man is born info evils of every kind, and that
of consequence, as to his proprium from nativity he is
nothing but evil, n. 210, 215, 731, 874 875, 876,
987, 1047, 2307, 2308, 35l8j 3701, 3712, 8480, 8549,
8550, 8552, 10283, 10284, 10286. That man's he-
KEDiTAHY [pkincIple] i's nothing but evil, see the
extracts above in this Doctrine, n. 83. Tbat man*s
PROPRIUM also is nothing but evil, see the same, n.
82. That man of himself, so far as he is Under the
influence of his hereditary [principle] and proprium,
is worse than the brute anknals, n. 694, 8480',
Wherefore, if man s-bould be led by his Own pro-
priurii,that he couldnot possfbly be saved, n. 10731.
Tliat the natural life of man is contrary to spiritual
life, B. 3913, 3928. that the good which a man
does from himself, or from proprium, is not good^
because be does it for the sake of self, and for ihe
sake of the World, n. 8478. That the proprium of
U man

1 46 OF THE NEW JERUSALEM,
man must be removed that the Lord and heaven may
be able to be present, n. 1023, 1044. That fhe
proprium of man is actually removed when man is
regenerated by the Lord, n. 9334, 9335, 9336, 9452,
9455, 9938. That therefore man must be created
anew, that is regenerated, n. 8649, 9450, 9938. That
by creating man, in the Word is signified to regene*
rate him, n. 16," 88, 10634.
That man by regeneration is conjoined fo the Lord,
n. 2004, 93S8. That he is also consociated tvith
angels in heaven, n. 2475. That man does not come
info, heaven, until be is in a state fo be led by the
Lord by means of good, which is the case when he
is regenerated, n. 8516, 8539, 8722, 9139, 9832,
10367. That with the man who is not regenerated, the ex
ternal or natural man rules, and the internal man
serves, n. §167, 8743. Thus, that the state of the
life of man is inverted from his birth, and that there*
fore it must be entirely inverted again in order that
man may be saved, n. 6507, 8552, 8553, 9258.
That fhe end of regeneration is, that the internalor
yjiritual man may* rule, and the external or natural
Irian serve, n. 911, 913. That this is actually ef
fected after man is regenerated, n. 6128, 6651, 8743*
For after regeneration the love of self and the world
no lonofer reigns, but love fo the Lord and towards
pur neighbour, thus the Lord and not man, n. 8856,
8857. ' Hence it is plain that man cannot be saved
unless he Is regenerated, n. 5280, 8548, 8772, i0l56.
¦That regeneration is a plane whereori to perfect the
life of man to eternity, n. 9334. That the regenerate
man is a,1so perfected to eternity, n. 6648, 10048*
The quality of thp regenerate and the unregenerate
m,an described, n. 977, ^86, 10166.
„ 184, What persons , are regenerated. That man
cannot be regenerated unless he be instructed in the
truths of faith and the goods of charity, n. 677, 679,"
711, 6635, 86S8i 8639, 8640, 10729. That they who
are only in truths and not in gPod, cannot be rege
nerated, n. 6567, 8725. That no person is regpne-
lated unless he b^ enidued with charity, li. D89. That^ none'

AND it's HEAVENLY DOCTRINE. 147
none can be regenerated but such as bave conscience,
n. 2689, 5470. That every one is regenerated ac
cording to his faculty of receiving the good of love to
the Lord, and of charity, towards his neighbour, by
means ofthe truths of faith from the doctrine ofthe
church, which is derived from the Word, ii. 2967^
2975. Who can be regenerated, and who cannot^
n. 2689. That they. who live a life of fait!i and cha
rity, and are not regenerated in the world, are rege
nerated in the otherlife, n. 989, 2490.
185. That regeneration is .from the Lord alone.
That the Lord alone regenerates man, and that nei
ther man nor angel contributes thereto, n. 10067.
Q'hat the regeneration of man is an image' of the glo^
rLfication ofthe Lord* that is, that as the Lord made
his human divine, so he makes the man spiritual
whom he regenerates, ri. 3043, 3138, 3212, 3296,
3490, 4402, 6688, 10057, 10076. That the Lord
-wills to have the whole man whom he regcneratesj
and not part of him, n. 6138. - :
186. Further particulars concerning regeneration.
That man is regenerated by the truths of faith, and
by a life according to them, n. 1904, 2046, 9088y
9969, 10028. That this is .understood by the words
ofthe Lord, " Unless a man be begotten of water
" and of the spirit, he cannot eriter into the king-
" dom of God," John iii. 6. By water is signified
the truth of faith, and by spirit a life according
thereto, n. 10240. That by water in the Word, is
signified the truth of faith, n. 2702, 3058, 5668,
8568, 10238. That spiritual purification, which is
from evils and falses, is also effected by the truths of
faith, n. 2799, 5954, 7044, 7918, 9089, 10229, 10237-.
That truths, when man is regenerated, are insemi
nated and implanted in good, that they may become
of the life, n, 880, 2189, 2475, 2697. Wh<n the
quality of truths must be that they may be capable of
being implanted in good, n. 8725. Th it in regene
ration truth is initiated and conjoined fo good, and
good reciprocally to truth, n. 6365, 85 16. How this
reciprocal initiation and conjunction is efi^ecfed, n.
3155, 10067. That truth, is implanted in good when
u 2 it

1 48 OF THE NEW JERVfiALEM,
it becomes of the will, iriasmubh as it then become^
ofthe love, n. 10367.
That there are two states through which the man
who is regenerated passes. The first is when ha
is led by truth tp good, the second is, when he acts
from good, and from good sees truth, n. 7992, 7993,
8505, 8506, S.'ilO, 8512, 8516, 8643, 8648, 8668,
8685, 8690, 8701, 8772, 9227, 9230, 9274, 973£^,
10048, 10057, 10058, 10076. The qualify ofthe
state of man when truth is in the first place, and good
in the second, n. 3610. Hence it appears that when
inan is regenerating, he looks to good from truth ;
but when he is regenerated, he regards truth from
^bod,. n. 6247. thus that a turning over as it were
takes place, in that the state of man is inverted,
i. 6507.
But it is to be known that the case is this, that
when man is regenerating, truth is not actually in the
flrst plftce and good in the second, but only appa
rently; but when man is regenerated, that good is
in the first place arid truth in the second, actually
and perceptibly, n. 3324, 3395, 3330, 3336, 3494,
1539, 3648, 3556, 3563, 3570 8576, 3603, 3701,
4243, 4244, 4247, 4337, 4925, 40Sf6, '4928, 4930,
4977, 5^51, 6256, 6269, 6273, 8516,- 10110. Con,
sequently that good is the first and last of regenera
tion, n. 9337. Forasmueb as truth appears tu be in
|he first pl^ce and good in the seccrid, when man is
Regenerating, pr which is the same thing, when man
beoPfries a chui-chjthat pn account of this appearance
it was a matteir of controVersv among the aricients,
-Whether the truth of faith or the good of charity is
the first begotten ofthe church, n. 367, e4S5. That
ihe good of charity is actually the firsttbegotten of
the church, but the truth pf faith only apparently
^o, n. p25, 3494, 49^, 4936, 4998, 4930, 804:^,
8080. That alijo by the flrst-begotteh in the Word
is signified the first [principle] of the church, to
<»hich priority and stajjeriolity belong*, h, 3325.
3'feat the Lordf is called the flrst-begPtteti, because
ifl him and from him is all the good i^^love, of cha*
f ity, and of faith, n. 3335.
¦ ¦ Tha^

AND it's heavenly DOCTRINE. 149
That man ought not to return from the latter state
wherein truth is regarded from good, to the former
state, wherein good is regarded from truth, and the
reasons thereof, n. 2464, '3650 tp 3655, 6895, 5897,
7857, 7993, 8505, 8606, 8510, 8512, 8516, 9274,
10184. Where these words of the Lord are explain
ed, " Let not him who is in the field return back
^' to take his clothes," Matt. xxiv. 18 ; also, " Who-
" soever shall then be in the field, let him not return
" to those things which are behind him ; remember
•* Lot's wife,'' Luke xvii. ver. 31, 32 : for this is
signified by those words.
The process of the regeneration of man is de
scribed, and how it is efitecled, n. 1555, 2343, 2490,
2667, 2979, 3067, 3986, 3310, 3316, 3332, 3470, 3701,
4353, 5112, 5126, 6270, 5280, 5342, 6717, 8772,
8773, 904S, 9103, 10091, IQ057, 103Q7. That the
arcana of regeneration are innunierable, inasmuch as
regeneration continues during the whole life of man,
n. 2679, 3179, 3584, 3665, 3694, 3701, 4377, 4551,
4559, 5122, 5196, 5398, 5919, 6751, 9103, 9258, 9296,
9297, 9334. That scarce any of these arcana come
to the knowledge and perception of man, n. 3179,
9336. That this is what is understood by the words
ofthe Lord, "The wind bloweth where it listeth,
" and thou hearest the sound thereof, but knowest
*' not whence it cometh and whither it goeth ; so is
*-' every one that is born of the spirit," John iii. 8.
Concerning the process of the regeneration of the
man of the spiritual church, n. 2675, 2678, 2679,
2689. And concerning the process of the regenera
tion ofthe man of the celestial church, with their
difference, n. 5113, 10124.
That the case of the man who is regenerated is
similar to that of an infant, who first learns to speak,
fhen to thiok, afterwards to live well, until all those
things flow from him spontaneously, as from himself
B. 3^3, 9296, 9997. Thus that he who is regene
rated, is first led by the Lprd as an infant, tben as a
youth, and afterwards as an adult person, n. 3665,
3690, 4377, 4378, 4579, 6751. That when man is
regenerated by the Lord, he is first in a state of ex-
' ' ternal

150 OF the new JERUSALEM,
ternal innocence, which is his state of -infancy, and
is afterwards successively led into a state of internal
innocence, which is his state of wisdom, n. 9334,-
9335, 10021, 10210. What, and of what qunlity,
the innocence of infancy is, and what, and of what
quality, the innocence of wisdom is, n. 1916, 2305,
2306, 3495, 4563, 4797, 5608, 9301, 10021. A com
parison between the regeneration of man, and the
conception and formation of an embryo in the womb,
n. 3570, 4931, 9258. That therefore generations and-
nativities in the Word, signify spiritual generations
and nativities, that is those wliich belong to regene
ration, n. 613, 1145, 1955, 2020, 2584, '3860, 3868,
4070, 4668, 6939, 10197. The regeneration pf man^
illustrated by the germinatipns in the vegetable king-
dorii, n. 5116, 5116. The regeneration of man re
presented in the rainbow, n. 1042, 1043, 1053.
That the internal or spiritual man, and the exter--
nal or natural man, must each of them be regenerated,
and the one by means of the other, n. 3868, 3870,
3872, 3876, 3877, 3882. That the internal man must
be regenerated before the external, inasmuch asthe.
internal man is in the light of heaven, and the ex
ternal man in the lightof tbe world, n. 3321, 3325,
3469, 3493, 4353, 8748, 9325. That the external or
natural man is regenerated by means of the internai
or spiritual, n. 3286, 3288, 3321. That man is not re-'
generate, before the external or natural man is rege
nerate, n. 8742 to 8747, 9043, 9046, 9061, 9328,
9334. That the spiritual man is shut j unless the na
tural man is regenerated, n. 6299. And that it is as
it were blind with respect to the truth and goods of
faith and love, n. 3493, S969, 4353, 4587. That
when the natural man is regenerate, the whole man
is regenerate, n. 7442, 7443. That this is signified
by fhe washing of the disciples* feet, and by these
words ofthe Lord, " Hethat is washed hath no need
" except that he be w^ashed as to his feet, and fhe
" whole is clean," John xiii. ver. 9, 10, n. 10243.
That washing in the Word signifies spiritual washing,
which is purification from evils and falses, n. 3147,
10237, 10241. And that feet signify those things that'

and it's HEAVENLY doctrine. 151
that are of the natural man, n. 2162, 3761, 3986,
4280, 4938 to 4952. That therefore f o wash the feet,
isto purify the natural man, n. 3147, 102il.
. How the natural man is regenerated, n. 3502,
3508, 3609, 3510, 3573, 3576, 3679, 3616, 3762, 3786,
6373, 5647, 5650, 5661, 5660. What is the quality
of the natural man when it is regenerate, and what
When it is not regenerate, n. 8744, 8746. That so
far as the natural man does not combat with the spi
ritual man, so far the manis regenerate, n. 3286.
That when man is regenerate, the natural man per
ceives spiritual things by influx, n. 5661.
That the sensual [principle], which is the ultimate
of the natural man, is not regeuerated at this day,
but that man is elevated above it, n. 7442. That all
who are regenerated are actually elevated from sen
sual things into the light of heaven, n. 6183, 6454.
What and of what quality the sensual man is, may
be seen in fhe extracts above, n. 50.
That man is regenerated by an influx into the
knowledges of good and truth which he possesses,
n. 4096,4097, 4364. That man when he is regene
rated, is introduced by means of mediate goods and
truths into genuine goods and truths, and that after
wards the mediate goods arid truths are relinquished,
and such as are genuine succeed in their place^ n.,-
3665, 3690, 3686, 3974, 4063, 4067, 4145, 6389.
That then another order is induced amongst his:
truths and goods, n. 4250, 4251, 9931, 10303. That
they are disposed according to ends, n. 4104. Thus
according to the usesof spiritual life, n.^297. That
they who are regenetated undergo several states, and
are continually brought more interiorly into heaven,
thus nearer to the Lord, n. 6645. that the rege
nerate man is in the order of heaven, n. 8512. That
iis internal is opened into heaven, n. 8512, 8613,.
That man by regeneration comes into angelic wis
dom, which however lips cpncealed ia his interiors,"
syo long as he remains in the world, but is opened in
the other life, and that his wisdom is then similar to
that ofthe angels, -n. 2494, 8747. The state of those
who ar« regenerated with respect to illustration de-.
scribed, n, SQ97, 2701, 2704. that by regeneration man

152 of the new JERUSALEM,
man receives a new understanding, n, 2657. How
the case is witb respect fo the fructification of goodj
and the multiplication of truth, with those who are
regenerated, n. 984i That with a regenerate per-i
son trutlis from good form as it were a corisfellation
by means of successive derivations, and continually
multiply themselves round about, n. 6912. That with
a regenerate person, truths from good are disposed
into such order, that the genuine truths of good, from
which, as from their parents, the rest proceed, are in
the middle, whilst the rest suciceed in order accord
ing to their relation-ship and affinities, down to the
ultimates, where is obscurity, n. 4128, 4561, 4552,
6134, 5270. Tbat with a regenerate person, truths
from gopd are disppsed in the fprm pf heaven, n.
3316, 3470, 3584, 4302, 6704, 5709, 6098, 6690^
9931, 10303; and in the Treatise pn Heaveri and
Hell, under the article Of the form of heaven, ac
cording to which are regulated the angelic consocia*
tions land communications, n. 200 tp 212 ;- and ii» that
Of the wisdom of the angels of heaven, ri. 265 to
275. That with a regenerate person, there is a corres
pondence between spiritnal things and natural
things, n. 2860. That with a regenerate person, the
order of life is altogether iriverted, n. 3332, 5159,
8995. That tbe regenerate man is altogether a new
man as to his spirit, n. 3212. That the regenerate
man as to externals, appears like the Unregenerate
man, but not as to internals, n. 5159. That spiritual
good, which is to will and to do good from an affec
tion of the love of good, can only be given fo man
by means of regeneration, n. 4538. That truths,
-which enter with affection, are also reproduced, n.
5893. That truths, so far as they are deprived of
life from the proprium of man, arc so far conjoined
io good, and receive spiritual life, n. 3607, 3610.
Tfaiat so far as evils from fhe love of self and the love
of fhe world are removed, so far there is life i-n
truths, n. 3610.
That thp first affection of truth with the man who
is regenerated is not pure, but that it is purified
2 sBccessively,

ANb 1T*S HEAVENLY DOCTRInE. 153
successively, n. 3089, 8413. That evils and falses.
With fhe man who is regenerated, are removed slowly,
and not quickly, n. 9334, 9335. That the evils and
falses, -ivbich are of the proprium of man, still re
main, and that by regeneration they are- only re
moved, ri. 865, 868, 887, 929, 1581, 2406, 4564,
8206, 83^3, 8988, 9014, 9333 to 9336, 9445, 9447,
9448, 9461 to 9454, 9938, 10067, 10059. That a
man can never be so far regenerated as that he may
be called perfect, n. 894, 5122, 6648. That evil
spirits dare not assault a regenerate man, n. 1695.,
That they who believe the justification taught in the
church, know little of regeneration, n. 5398.
That man ought to have liberty, ih order that he
maybe capable of being regenerated, n. 1937, 1947,
2876, 2881, 3145, 3146, 3158, 4031, 8700. That
man is introduced into celestial liberty, by means of
regeneratipn, n. 2874, 2875, 2889, 2892. That no
conjunction of good and truth is given by means o€
compulsion, thus no regeneration, n. 2876, 2881,
4031, 8700. Other particulars respecting liberty asi
it regards regeneration, may be seen in the doctrine
above, where it treats of Liberty.
That he who is regenerated, must necessarily un
dergo temptations, n. 3696, 8403. Because tempta
tions take place for the sake of the conjunction of
good and truth, and also for the sake of the coujunc-
tion ofthe internal and external man, n. 4248, 4272,
5772. ¦'

Of TEMPTATION.

I87. J. HEY only who are regenerated undergo .
spiritual temptations, for spiritual temptatipna
are pains of the mind, induced by evil spi^its>
with those who are in goods and truths ; whilst^
X these

15:4 . i^ «p THE-HEW ^ERtJSAL^M,,
tl^esig} splits ^c^^ the evils which are with s,i;^cft
..PWWPfe the«ei W§«^ an anxiety wbifill i» tbait Qf
temptation ; Hian knaws pat whence it comes, be
cause he is unacquainted with this its origin.
188. IPqr t^ie.rear^.evil spirits and good spirits
a^|eftd^i)t, ?n ^If6^ry man ; t^e evil spirits arc in hi?
fvi^^nd thjcg-^o^gpis^itss are in ]x\s gtfo^Sti when
^lie o^il spirits aippjf^nol^ they draw f^r^h hj^ eyils,
and tbe good spiri 1^ on th« contrary, draw forth
his gpoda, whence a eollision aad ootiabat take^
place,,. ^pflCj which ^tbe man perp^iyes ai^ interior
anxie^', wbicb is tpj)t|pta,tio,q. Reflce il is nlain
t^If^t temptations ar^ ug^t, ti^QOff hea-ven, buc c^re
indvced by bell ; w^i(»h is, 9lsQ. s(cc.o.rditn§ tg, tb.^
faith of the church, wbiolst teaches that God
tempts no one.
189. Interior anxieties also tal^e placf with
tjl^ose who are not in goods. 9tnd tifuths, but these
a,i;e i^tp^al^ an};\eties, not &pir-ituaL opfip: tbejf
are distinguished by thiis^ tha<t natviiatl ftp!i(i^ie»
bave VKaiklly things foF thei,F ebjectsi, ku£ spi
ritual iinx-ietiefi have heavenly things I6r tboir ab-
JBets. i«o. loL t^mpt?iiifws» tl!«i imm^ Qf ^004
dverevil, or of evil over good, is what is ce^r-
tended for ; the evil which is willing to have
tbe dominion, is in the natural or external man,
and the good ia ia the. s^itual or internal ; if
evil conquers, then the natural man has the do
minion, but if good conquers, then the spiritual
man has the i&fxmifsiow:.
191. Those combats arc fought by means ofthe
trutbi^ of (aith, which are ^om the Wpx^;; it i^.
jifqm, these that iniin must fight against evils and
>;^s(!^ fb^ if h^ coml^ats 'l^om aii^- Q,ther [^prin-
Ij^ra^l thai; thj^spj, ^e..does not conquer, because
¦* ' , ' the'

ANi) IT*S '^eAtenlv toiD«CTiiiNE, l'.^5
the Lord is nbt iti aiiy other [[principles]. For
asmuch as the combat is fon^ht- by means of thfe
truths of faith, therefore man ia not admitted
into tbat combat, before be is in the knowledges
of good and Iriilb, and has Ihe'iice obtained some
spiritual life ; wherefore those combats do not
take plaee with man> until he has arrived at years
"of maturity.
192. If man falls in temptation, his state after
it becoiiies worse than his state before it, iiias-
mueh as evil has thereby acquired power ever
good, and the false Over truth.
193 i Inasmuch as at this day faith is rare b^-
fcaiise there i^ tlo chavity, the church bfeidg at its
end, tberefdre few at this day a^e admitted intd
kny spiritual temptations: hence it is that it is
scarcely known what they are, and to what the/
Conduce. 194. Temptatieiiis conduce to acquii-ei for good
the dominion over evil, and foi* t+iith tM doiUi'-
nion oV^r the falsg ; also to confirm tfUtli§, Mi
to conjoin thein to gobdsi and af the saiiietinie te
disperse evils and the falses thence derived ; tb^j
conduce likewise to open the interhal spiritual
man, and to slibject the natiit'al thereto | as aled
lb biiEiak the lOVes of .self and thiS wbi-ld, arid td
JlibdUe the concupiscences vi^hiijH prbfcei^ tb^l^
from: "When these things are efiect^'d, iitah ac
quires illustration and pereeptitih respecting Wbat
truth and good are, and what tbe ^se and evil
are; whence man obtains intdlligen^d and wis^
doin. Which aftetNvatds cdfitiiiuEtlly ittcteAs6.>
195. The totd alorie feoitibatfei for mah irt US&t^-
tations ; if a man does hot believe fibat the Lord
alone combats and conquers for him,, he then only

156 op THE NEW JERtrsAXEM,
undergoes an external temptation, wbich doe*
not conduce to hip salvation.

EXTRACTS /rom the ARCANA CCELESTlA.
196.xfEjF^RE tlje particulars contained in the Ar-
caiia Coeiestia, respecting^ temptations, are summarily
recited, something shall first be said concerning
them, in order that it may be known, still more
clearly, froni whence they proceed. When the
truths of faith which a man believes in his heart, and
according to which he loves to live, are assaulted
inwardly in him, it is called a spiritual temptation,
especially when the good of love is assaulted in which
he places his spiritual life. Those assaults take .place
in various waysj as by an influx of scandals against
gpods and truths into the thoughts and also into the
will; also by a continual drawing forth and bringing
tp, remembrance pf the evils which a man has com-:
niitted, and of the falses which he has thouglwt, thus
by an inundation of such things ; and' at the iame
time by an apparent shutting up of the interiors of
his mind, and consecjueritly of his communication
with heaven, whereby the capacity of thinking, frojn
his own faith, and of willing frpm his own love, is
intercepted : t|hese things are effected by the evil
spirits that are with man ; and when they take place,
they assume the appearance of interior anxieties and
pains of conscience ; for such things affect and tor-
ttient'the man's spiritual life, the man believing that
they do npt prpceed frpm evil spirits, but frOm him
self in his interiprs ; the reaspu that man dnes not
knpw that they prpceed frcm evil spirits, is because
he dues not know that spirits are with him, evil spirits
ii» his evils, and good spirits in his goods, and that
they reside in his thoughts and affections, These
temptations aire most grievous when they are con-,
^'oiiied

AND it's HEAVENLY DOCTRINE. 157
joinjed \\rith pains inflicted on the body, .and iriore so
if {hose pains last a long time, and increase, though the!
Divine Mercy is implored, and still there is no libe
ration; hence results desperation, which is the end.
Some particulars shall first be adduced from tho
Anc ANA GoiiiiESTiA, conccming the' spirits that are
-with man, because temptations proceed from them.
That spirits and angels are attendant on every
inan, n. 697, 5846 to 6866. That they are in his
thoughts and affections, n. 2888, 6846, 5848. That
if spirits and angels were taken away, man could
not live, n. 2887, 5849, 5854, 5993, 6321 . Because
it is by means pf spirits and angels that man has com
munication and conjunction with the spiritual worldj.
without which he would have no life, n. 697, 2796,
2886, 2887, 4047, 4048, 5846 to 5866, 5976 to 5993.
That the spirits with man are changed according to
the affections which are of his.love, n. 6851. Thatspi-
rits from hell are in the loves of man's proprium, n.
5852, 5979 to 6993. That spirits enter info all thing*
of man's memory, n. 5853, 5897, 5859,5860, 6192,6193,
6198, 6199. That angels are inthe ends from which
and for the sake of which man thinks, wills, and acts
in one particular manner and no other, n. 1317, 1645,
5844. That man is not visible to spirits, nor spirits-
visible to man, n. 5885. That spirits cannot see.
what is in our solar world by means of man, n. 1880.
That notwithstanding spirits and angels are with man,
fn his thoughts and affections, yet man. is still in
liberty as to thought, will, and action, n. 5982,6477,
8209,8307, 10777; and inthe Treatise on Heaven
and Hell, where the conjunction pf heaven with the
human race is treated pf, n. 291 to 302.
197. . Whence and of what quality temptations are.
That temptations prpceed from the evil spirits that
are with man, who inject scandals against the gppds
and trutlre which a man Ipves and believes, and like
wise excite, the evils which he has dpne and the falses
-ivhich he has thought, n. 741, 751, 761,3927, 4307,
4572, 5036, 6657, 8960. That then evil spirits use all
sorts pf cunning and malice, n. 6666. That the
man who is in temptations is pc^rtp heU, n. 813L
• That

158 OT TBE imw l^ttlsifiM,
That there ate twe fprcM which act ili lemptatidftS, t^
force from within ftom the Lerd^ attd a (ittet ftttta
wiMioat from helly h^ &168.
. That in ten!ptati<His the ietgiiing lote of iriail i*
assaulted, n, §47, 4g74* That evil spirits attack
those thlop only whieh are of mSh's faith and love,
thus those things Whioh relate to his spiritual life ;
wherefore at feiich times his eternal life is at ^taktd, n.
18^0. A slate df teftiptatioHs Compared with tlrit 6t
a man among thleVe$, ii, 6248< That in temptaiitini
angelti from the Lord keep tnah ill the triif?B§ and
goods which are with him, but evU s^flts keip hira
in the falses and evils which are #ith hiW, . wbtefice
arises a coriflict and cpmbat, rii 4249. ¦'¦¦^'
, That teriiptatlpu is a Combat between the iriterrial
ot spiritual man, and the external or natural mari, n.
2183, 4256. Thris betWeeii the delights of thfe in»
ternal and external mati, wliich tt#e then opposite t6
each other, n. 3928, 10351. That it takes place on
account of the disagreement betwcertlhbse dfelights,
n. 3928. Thlis that this dominion 6f brie OVcr ihe
other is what is eouteilddd for in temptations, ri. 3928,
8961,-' . That no persoft can be tempted ttriless he is iri the
acknowledgment, and likewise ita the affectioh of
truth and good, because there is otherwise ho fcPm*
bat, for there is nothiftg spiritual to act against what
i« natural, thus there is no contest fotdominibri, n.
3928, 4299. Thttt whosoever bfts acquired any spi^
ritual life, ufidefgoes temptatioris, ri. 8963* That
^mptatloHS take place with those Who have con*
science, that is, with those who ate ih < spiritual
love ; but that more grievous ones take place with
those who have perception, that is. With those who
sire in celestial IpVe, n. 1668, 8963. I'hat dead men,
fliat is they whp are npt in faiih and lOve to Gpd, and
in love tpwards their neighbour, are iiot admitted
into temptatioris, because they would fall, rt. 270^
4f74, 4299, 8064, 8968. That therefore vei-J; few af
Hiis day are admitted into spiritual temptations', ri;
ti. §965^ But that they have an:tcieties Pri account df
various causes ia the world>piEist, present, ot future^
-' - • wjiich

ANP it's, HEAVEi^LY DOCTRINE. 1 59
which f^re ^ten, attct^ed with infiriiQity pf mind an4
weakn^aspf bpdiy, wbiicb an?|ieties are not the anxieties
Qf temptationS).n> 762,^164^ That spiijitualtemptatioHs
pre sqmetimies. aiti^pded with bodily pains, and some-
tipiefinoii, ii.81$4^ That astate of t&u^ations 19, an unr
cleaa and j&lthy §tate, inasmuch as ©vils and false*
are injected, and also dpiiibts cq^c^rning gO@ds asd
truths,, n. 5246* Alsp because in tjemptOitipiis there
are indignatioris, paiw of t,h«s wind,, a»d maniy af-
fe.ctij^ns, that are npt gopd,, n. 19^17,682^, Thstt
^ere i$.at$;i?.^sQai:if^ and dfoubt cpnc&rHin(^ the end,
f^. 18S(3, :^i^^ And, likewise conc^exBin^ the Divine
]^rQvid^QQe ^nfii %jiii,rin^ of praypr, bp^ause prayers
are npt heard in temptations as they are out of them*
«.. 8179.1 And becasuse ma» wIipr he is ia teiao'pita-
tioiip, seems tohiiu,seif ta be in a state p^dailiin:a]lipit,>
n, ^9(1. The reasoiu where^ is, becaust? m^an p»er-
eeives cl^rly -v'hat. is doing ia his exteimal m!3in,
consequteutly the thiag^ whieh evil spirits. :tiiijeet
arid call f^x^hr aacprdi^ tfh wkk^h he^ thinks o&
\is §tat,e,; bii»t Ue 4q€ss mi p(?«ceiv<e what is dicing i»
hi^,ifltem^ niftu, ^qonsequ^ntly' th« tfewfs which. flow
in. t;Q;^e.^ns of a9ge.l$ ^tyn, th^ Lord,, and the.vesfpres'
he< caiiii^, jHiJg^ of kh state tbercfipm, n. XQ2My.
Thait tei}j,pitaitioBs are g^neralljf earried ta des^w
r^tijon, -whivql^ i%th^, lagt of them-, n« 178!3!, 2694, 52^9',,
5^0, 61144, TH7, Z165., 716Q,, 8166^ 85&7. The rea.
sons thereof, n. 2@94. Thai in the tempto^ipa itself
tl^re ai;e also, desperations, but tha^ they terminate
in, ageneral one, n- 8567. T^jt in. a sfete of despef>
r^it^a a man. s#eaks< bittte^ ihiag^^ \mt tih&% tb« ImA
dcj^' upt, adtjeiw tQ tbem,, «., 8165i. That when the tenif^
t^tipri ]£ ^ish,e.d), tb/picer istajt fi^^Stt a fl-UiCtiiatipQ be?>
tween truthi and the fqkfe^, n. 848> 85(7. But that
afterwirds t^uth shines, and. b^cpmpsi sejcene; and'
cheecfvH:, n- 3696, 457S^, 68^, 8367, 83ZQ.
ilhfit they ^hp a^cp r^g»ipra4«d> widprgiootemptaf
t\ffm> not qm& o#ly i^t man-}^ ti^nj?*,. beeaiBse mangc'
e vil^ !%ri4. fakes? ai;p tp^ h& reqipvif^ ,< Vh 84(^. . That, \£ ¦
th^-WJ^pJ^VAaequir^dsome sjmilitajilifo doaot uw^-
dergo tendptatioris in J^ wfi^ld^. f^eijp uAdi^go»th^JXLiffi,j;
tl^^^eitrl^, n. 712^. How temptations take. place in
the

160 OF THE NEW JERUSALEM^
the other life, arid where, n. 537, 538, 5S9, 699, J 109
to 1113, 1122,2694,4728, 4940 to 4951, 6119, 6928,
7090, 7122, 7123, 7186, 7317, 7474^ 7602, 7641, 7542,
7545, 7768, 7990, 9331, 9763. Concerning the state
of illustration of those who come out of temptation,
and are elevated into heaven, and their reception
there, n. 2699, 2701,2704. '
The quality of the temptation occasioned by a
failure of truth, attended with a desire thereof at
the same time, n. 2682, 8352. The temptation of
infants in another world described^ whereby they
learri to resist evils, ri. 2294. The differerice between
temptations, infestations, and vastatibns, described,
n. 7474.
198. How and when temptations take place. That
spiritual coihbats are chiefly fought by means of the
truths of faith, n. 8962. That truth is the first
[iristrument] of combat, n. 1685. That the men of
the spiritual church ar« tempted with regard to the
truths of faith, wherefore they carry on the combat
by means of truths; but the men of the celestial
church are tempted vvith regard to gopds pf love,
wherefore they carry pn the cpmbat by mearts pf
gppds, n. 1668, 8963. That they whp are pf the
spiritual church, fpr the mpst part, dp not combat
¦from genuine truths, but from such as they believe
to be so from the doctrine of their owri church ; which
doctrine however ought to be such, as to be capable
of being conjoined with good, n. 6765.
That whosoever is regenerated must undergo temp
tations, and that without them he cannot be regene
rated, n. 5036, 6403; and that temptations therefore
are necessary, n. 7090. That the man who is re
generating then comes into temptations, when evil
endeavours to gain domiuion Pver gppd, and the
natural man pver the spiritual mau, n. 6867, 8961 ;
and that he comes into them when good oughtto have
the precedence, n. 4248, 4249,4256,8962, 8963. That
they who are regenerated, are first let into a state
of tranquillity, then into temptations, and that after
wards they return into a state pf the tranquillity of
peace, which is the end, n. 3696,
I 199. What

AND it's heavenly DOCTRINE. 161
199. What good is effected by temptations. The
general effect of temptations, ii. 1692, 1717, 1740,
6144, 8958 to 8969. That by means of temptations
the spiritual or internal man acquires dominion over
the natural or external man ; corisequently good ac
quires the dominion over evil, and truth over the
false ; because good resides in the spiritual man, whicli
cannot exist without it, and evil resides in the na
tural man, n. 8961. Forasmuch as temptation is a
combat between them, it follows that dominion is the
object of contest, that is, whether the spiritual, man
shall have the dominion over the natural man, thus
whether good shall have the dominion over evil, or
vice versa; consequently, whether the Lord shall
have the dorninion overman, or whether hell shall
have the dominion, n. 1923,3928. That the external
or natural man, by means of temptations, receives
truths corresponding to the affection thereof in the
internal or spirifual man, n. 3321, 3923. That the
internal spiritual man is opened by means of temp
tations, and conjoined with the exfernal, in order
that man as ' to each may bo capable of being ele
vated, and of looking to the Lord, n. 10865, The
reason why the internal spiritual man is opened and
conjoined with the external by means of temptations,
is, because the Lord acts from the interior, and flows-
in thence into the external, and removes and subju
gates the evils therein, and at the same time subjects
and renders it subordinate to the internal, n, 10685.
That temptations take place for fhe sake ofthe
conjunction of good and truth, and the dispersion of
the falses which adhere to truths and goods, n. 4572.
Consequently that gpod is conjoined fo truths by-
means of temptations,, n. 2272. That the vessels
recipient of truth are softened by means of tempta
tions, and put on a state receptive of good, n, 3318.
That truths and goods are confirmed and implanted
by means of temptations, consequently the things
which belong to faith and charity, n. 8351, 8924,
8966, 8967. Arid that evils and falses are removed,
and room is made for the reception of goods and
truths, n. 7122. That by means of temptations the
y lovas

IG'i OF THE NEW JERUSALEM,-
loves of self and the world, from whence proceed all
evils and falses, are broken, n. 6366; and that thus
man is humbled, n. 8966, 8967. That evils and fal
ses arc subdued, separated, and remoYed,by means of
temptations, but are not abolished, n, 868. That by
means of temptations corporeal things with their
concupiscencies are subdued, n. 857, 858, That
man by means of temptatipns learns what gpod and
triith are, even frpm their, relatipn tp their ppppsites,
which are evils and falses, n. 5356. That he also
ledrns, that of himself he is nothing but evil, and
that all the good which is with him is from the Lord,
and from his mercy, n. 2334.
That by means of the temptations in which man
conquers, evil spirits are deprived of the power of
rising up against him any more, n. 1695, 1717. That
the hells dare not rise up against those, whp have
suffered tempttltions and have conquered, n. 2183,
8273. That after temptations in which a man has con
quered, there is joy arising from the conjunction of
good and triith, although the man knows not that
the joy he then feels proceeds therefrom, n. 4672,
6829. That there is then an illustration of the
truth which is of faith, and a perception ofthe good
which is of love, n, 8367, 8370. That thence he
acquires intelligence and wisdom, n. 8966, 8967.
That truths after temptations increase immensely, n.
6663 ; and that good has the precedence, or is in the
first place, and truth in the second, n. 5773; and
that man, as to his internal spiritual man, is admitted
info the angelic societies, thus into heaven, n. 6611'.
That before a man undergoes temptations, the
truths with goods which are with him are arranged in
order by the Lord, that he may be capable of resists
ing the evils and falses which are with hira, and are
excited from hell, n. 8131, That in temptations the
Lord provides good, where the evil spirits intend
eyil, n- 6574, That after temptatipns the Lord rc^r
truces truths with goods into a new prder, and disposes
them in a heavenly form,. ri. 10685, That the interiors
of the spiritual man are disposed into a heavenly
1 form,

AND it's heavenly DOCTRINE. iGk
form, see the Treatise on Heaveri and Hell, where
It treats of the form of heaven, according to which
arc regulated the consociations and communicatiohs
therein, n. 200 to 212.
That they who fall iri temptations, come into dam
nation, because evils and falses conquer, and the na
tural man prevails over the spiritual man, and after
wards has the dominion ; arid that the latter state
becomes worse thari the former, n. 8165, 8169, 8961.-
200. That the Lord combats for man in temptations^
That the Lord alone combats for man in temptations,
and that man does not combat at all from himself, n.
1692, 8172, 8175, 8176, 8273. That man cannot by
any means combat against evils and falses from him
self, because that would be to fight against all the
helte, which none can subdue and conquer but the
Lord alone, n. 1692. That the hells fight agairist
man, arid the Lord for him, n. 8159. That man
combats from truths and goods, thus from the know-
leges and affections thereof which are with him; but
that it is not man who combats, but the Lord by
means of these knowleges and affections, n. 1661.
That in temptations mari thinks that the Lord is ab-
serit, because his prayers are not then heard as they
ate out of them, but that rieverthelcss the Lord is
then more present with him, n. 840. That in temp
tations man ought to combat as from himself, and not
to hang down his hands, nor to expect immediate
help; but that nevertheless he ought to believe that
all help is from the Lord, n. I7l2, 8179, 8969. That
man cannct ptherwise receive a heavenly propriilm',
n. 1937, 1947, 2882, 2883, 2891. Tbe quality of
that pr'bprium, that it isnot of man, but of the Lord
ivitli^hlm, tt. 19^7, 1017, 2882,2883,2891, 8497.
That temptation is of rto avail, aud productive of
no gdod, liriless a man beliteves, at least after the
temptations, that the Lord has fought, arid cbriquered
for Bim-, n'. W'69. thai the^^ who'place mefitin works,
caririPt combat agairist evils, beea'use they combat
f^bm" their own proprium, a-rid' do not permit the
toi'd'to combat fpr them, n. gS^TS; That tbey are
T 2 . -with

164 OF THE NEW JERUSALEM,
with much difficulty saved who believe that they
have merited heaven by their temptations, n. 2273.
That the Lord does not tempt, but liberates, and
leads io good, n. 2768. That temptations appear to
be from the Divine, when yet they are not, n. 4299.
Iri what sense this petition in the Lord's prayer is
tobe understood, " Lead us not into temptation,"
from experience, n. 1875. That the Lord does not
concur in temptations by permitting fhem, accord
ing to the idea which man entertains of permission,
n. 2768.
That in every temptation there is liberty, although
it does not appear so, but that that liberty is interiorly
with man from the Lord, and that he therefore com
bats and is willing fo conquer, and not to be con
quered, which he would not do without liberty, n.
1937, 1947, 2881. That the Lord effects this by
means of the affection of truth and good impressed on
the internal man, although the man is ignorant thereof,
n. 5044. For all liberty is of fhe affection or love,
and according fo the qualify thereof, n. 2870, 3168,
8907,8990,6585, 9591.
201. Of the Lord's temptations. That tbe Lord
endured the most grievous and terrible of all tempta
tions, of which there is but little said in the literal
sense of the Word, but much in the internal sense,
n. 1663, 1668, 1787, 2776, 2786, 2795, 2814, 9528.
That the Lord combated from divine love towards
the whole human race, n. 1690, 1691, 1812, 1813,
1820. That the love of the Lord was the salvation
of fhe human race, n. 1820. That the Lord com
bated from his own proper power, n. 1692, 1813,
9937. That the Lord was made alone justice aud
merit, by means of temptations, and the victories
which he gained therein from his own proper power,
n. 1813, 2025, 2026, 2027, 9715, 9809, 10019. That
by means of temptations the Lord united the Divine
Itself, which was in him from conception, to his Hu
man, and made this Divine, as he makes man spiri"
tual by means of temptations, n. 1725, 1729, 1733,
1737, .3318, 3381, 3382, 4286. That the temptations
of the Lord alsb were attended with despair at the
end,

AND it's heavenly DOCTRINE. 16Jj
end, ri. 1787. That the Lord, by means of the temp
tations with which he suffered himself to be assaulted,
subjugated the hells, and reduced to order all things
therein, and in heaven, and at the same time glorified
his Human, n. 1737, 4287, 9397, 9258, 9937. That
the Lord alone fought against all the hells^ n. 8273.
That he permitted temptations from thence to assault
him, n. 2816, 4295.
That the Lord could not be tempted as to the Di
vine, because the hells cannot assault what is Divine,
wherefore he assumed a human from the mother,
such as could be tempted, n. 1414, 1444, 1573, 5041,-
5157, 7193, 9315. That by means of temptations and
victories, he expelled all that was hereditary froni
the mother, and put off the human from her, until at
length he was no longer her son, n. 2159, 2574, 2649,
3036, 10829. That Jehovah, who was in him from
conception, appeared in his temptations to be absent,
n. 1815. That this was his state of humiliation, n.
1785, 1999, 2159, 6866. That his last temptation and
victory were in Gethsemane and upon the cross,
whereby he fully subjugated the hells, and made his
Human Divina, n. 2776, 2803, 2813, 2814, 10665,
10659, 10829.
That lo eat no bread and drink no water forty days,
signifies an entire state of temptations, n. 10686. That
forty years, months, or days,' signify a plenary state
of temptations from beginning to end; and that such
a state is understood by the deluge continuing forty
days ; by Moses abiding forty days upon Mount Si
nai ; by the sojourning ofthe children of Israel forty
years in the desert; and by the Lp'rd's temptation in
the desert forty days, n. 730, 862, 2272, 2273, 8,098.

Of

1 66 OF THE NEW JERUSALEM, • '
! Of BAPTISM.
§02. Baptism was instituted for a si^n that
the man is of the church, and for a memorial that
be is to be regenerated : for the washing of bap
tism signifies nothing else than spiritual washing,
which is regeneration.
203. All regeneration is "effected by the Lord,
by means ofthe truths of faith and of a life ac
cording to them ; therefore baptism testifies that
the man is of the church, and that he is capable
of being regenerated ; for in the church, the
Lord, who regenerates, is acknowleged, and
therein is the Word, which contains the truths of
faith, by means of which regeneration is effected.
204. This the Lord teaches in John, " Except
" a man be begotten of water and the spirit, he
" cannot enter into the kingdom of God," iii. 5 ;
water, in the spiritual sense, is tbe truth of faith
derived from the Word ; the spirit is a life accord
ing to it; and tobe begotten is to be regenerated
thereby. 205. Forasmijch as every one who is regene
rated also undergoes temptations, which are spi
ritual combats against evils and falses, therefore
by the waters of baptism those temptations are
a4so signified.
206. Since baptism is for a sign and for a me
morial of those things, therefore a man may be
baptized when an infant, and if he is not baptized
then, he may be baptized when he is an adult.
207. Let it be known therefore to those who
are baptized, that baptism ilself gives neither faith
nor salvation, but that it testifies that they will
receive

AND it's HEAVENLY'DOCTRINE. 167
receive faith, and that they will be saved, if they
are regenerated.
208. Hence it may appear what is understood
by the Lord's words in Mark, " He who shall
" believe and be baptized, shall be saved, but be
" who shall not believe shall be condemned," xvi.
16 ; be who shall believe, signifies, who acknow-
leges the Lord, and receives divine truths from
Him by means of the Word ; he who shall be bap
tized, signifies, who by means of those truths is
regenerated by the Lord.

EXTRACTS from the ARCANA CCELESTlA.

209. A HAT Baptism signifies regeneration by the
Lord by means of the truths of faith from the Word,
n.4255, 6120, 9089, 10239, 10386, 10387, 10388,10392,
That baptism is for a sign that the man is of the
church, where the Lord is acknowleged, by whom
is regeneration, and where the Word is, from which
are the truths of faith, by means of which regenera
tion is. effected, n. 10386, 10387, 10388. That bap
tism gives neither faith nor salvation, but that it tes
tifies that faith and salvation will be received by those
who arc regenerated, n. 10391.
That the washings in the ancient churches, and in
the Israelitish church, represented and thence signi
fied purifications from evils and falses, n. 3147, 9089,
40237, 10239, That the washings pf garments sig
nified the purificatipn ofthe understanding from falses,
n, 5954. That the washing of the feet signified the
purification of the natural man, n. 3147, 10241,. What
is signified by the washing of the disciples' feet by the
Lord, is explained at n. 10243, That

168 OF THE NEW JEIJUSA LEM.
That waters signify the fruths of faith,' n. 28,.2702,
3058, 6668, 8568, 10238. That a fountain and well of
living Waters signifies the truths of faith fiom the
Lord, consequently the Word, n. 3424. That bread
and water signify all the goods of love and truths of
faith, n. 4976, 9323. That spirit signifies the life
of truth, or the life of faith, n. 5222, 9281, 9818.
What the spirit and the flesh signify, viz. that the
spirit signifies life from the Lord, and flesh life from
man, n. 10283. Hence it is evident what is signified
by these words of the Lord, " Except a man be be-
" gotten of wafer and the spirit, he cannot enter
" into the kingdom of God," viz. that unless man
is regenerated by the truths of faith, and by a life
according to them, he cannot be saved, n. 10240.
Thatall regeneration is effected by means of the truths
of faith, and of a life according to them, n. 1904,
2046, 9088,"*9959, 10028,
That the total washing, which was effected by im
mersion in the waters of Jordan, signified regenera
tion, in like manner as baptism, n. 9089, 10239. What
the waters of Jordan, and Jordan itself, signified, n.
1585, 4255.
That a deluge and inundation of waters signify
temptations, n. 660, 705, 739, 756, 790, 5725,. 6853.
That baptism has a like signification, n. 5120, 10389.
In what manner baptism was represented from hea
ven, n. 2299,

Of the HOLY SUPPER.
210. JLhE Holy Supper was instituted by the
Lord, that by means thereof there may be a con
junction ofthe church with heaven, thus with
the Lord : it is therefore the most holy thing of
worship. gll. But in what manner conjunction is ef
fected

AND it's heavenly DOCTRINE. 169
i«ctedby it, is not apprehended by those who do not
know any thing concerning- the internal or spiri
tual sense of the Word, for they do not think be
yond the external-sense, which is the sense .ofthe
letter. From the internal or spiritual sense of
the Word it is known what is signiiBed by body
and blood, and what by bread and wiile, also
what by chewing (]or eating].
212. In that sense, the body or flesh of the
Lord is the good of love, as is the bread likewise;
and the blood of the Lord is the good pf faith, as
is the wine likewise ; and chewing [or eating^ is
appropriation and conjunction. The angels who
are attendant on man when he receives the sacra
ment of the supper, understand those things in
no other nianner, for they perceive all things
^spiritually ; hence it is that a holy [principle] of
love, and a holy [principle] of faith then flows-
in with man from the angels, thus through hea
ven from the Lord ; hence a conjunction takes
place. 213. From these considerations it is evident,
that when man takes the bread, which is the body,
he is conjoined to the Lord by means of the good
of love to him from hiin ; and when he takes
the wine, which is 'the blood, he is conjoined
to the Lord by means of the good of faith in
bim from him. But it is to be noted, that con
junction with the Lord by means of the sacra
ment of the supper takes place solely with those
who are in the good of love to, and faith in,
the Lord from the Lord : with these, there is con
junction by means ofthe holy supper; with others,
there is presence, but not conjunction.
214. Besides, tbe holy supper includes and com
prehends all the divine worship instituted in the
Z Israelitish

170 OF THE NEW JERUSALEM,
Israelitish church; for the "burnt offerings and
•sacrifices, in which the worship of that church
principally consisted, were called, in a single
•word, bread: hence also the holy supper is the
completion [or fullness] of tbat [representativJ^
worship.^ 'f^

EXTRACTS from the ARCANA CCELESTlA.
JL ORASMUCII as what is involved inthe holy sup.
per cannot be known, unless it be known what the
particulars therein signify, as they correspond lo spiri..
tual things, therefore some passages shall be adduced
respecting what is signified by body and flesh, what
by bread and wine, and what by eating and drinks
ing ; as also concernirig the sacrifices, wherein the
wprship ofthe Israelitish church principally consisted,
lb ewing that they were called bread,
215. Of Supper. That dinners and suppers sig
nified consociation by means of love, n. 3596, 3832,
4745, 6161, 7096. That the Paschal supper signified
consociation in heaven, n. 783$, 7997, 8001. That
the feast of unleavened bread, or ofthe passover, sig
nified deliverance from damnation, by the Lord, u,
70.93, 7867, 9286, lo 9292, 106.55 ; and in the inmost
fenge, the remembrance ofthe glorificatipripf the Lprd *8
liunian, because deliverance is from thence, n. 10665,
216. Ov Body and Flesh. That the Lord's flesh
si"-nifies theDivine Good of his Divine Love, which is
th°at of his Divine Human, n. 3813,7850,9127, lOSSS-.
That his body has a like signification, n, 2343, 2359,
6135. That flesh in general signifies the will-prin
ciple or proprium of mari, which regarded in itself is
evil ; but which when vivified by the Lord, signifies
good, n. 148, 149, 780, 999, 3813, 8409, 10283. That
hence flesh in the Word,' signifies the \yholeman, and
every man, «. 674, 1050, IggQ^-. It

AN& fT*S HEAVEHfLY DOCfRlStE. ifl
il is said here and in what follows, that these things
ha'oe such and such a significAtion, by reaSonthat they
tOrrespond; for whatever corresponds to a thing, this
it signifies i seen. 2890, 297'l,2987', 29S9, S002,S225.
That the Word is written by mere correspondences, and
that ils internal or spiritual sense is from thence, the
nature Of which cannot be kiiozpn without the science of
Correspondences, and scarcely fts existence, n. 3l31j
3472 to 3485, 8615, 10657. That thus theire is a con
junction of heaveri with the man of the church by
means of the Word, n. 10687* For fdrthet particultit's
on this head see n. 303 to 310, in the Treatise oU
Heaven and Hell, where it treats of the conjunt^
tion of heaven with the man of the dhurch by ihedris
(fthe Word,
217. O* Blood. That the Lotd*s.bl(jed signifies-
the Divine Truth proceeding from the Divine Good of
hisDivine Love, n. 4735, 4978, 7317, 7326, 7846,7850,
7877, 9127, 9393, 1002(5, 10033, 10152, 10204. that
the blood sprinkled upon the altar tourtd about, and
at its foundation, slg'rtiflcd the unilion of Divine Truth
and Divine Good ill the Lord, n. 10047. That the
blood of grapes signifies the truth of faith frpm thd
good of charity, n, 6378. That a grape and a bunch
of grapes signify spiritual good, yfhich is the good of
charity, n. 6117. That to sh^d blood is td ofJer vio
lence to Divine truth, n. 374, 1005, 4735, 6476, 9127'.
What is signified by blood artd watefgoin^ ouf of the
Lord's side, n..9127. What by the Lord's redeem
ing men hy his blood, n. 10152.
218. Of BaeAd. That bread, when mehfioned ifl
fdation to the Lord, signifies the Divine Good of thef
Lord's Divine Love, and the reciprocal good of ftlaft
Who eats it, n. 2165, 2177,3478, 3735, 3813, 4211,
4217, 4735, 4976, 9525, 9545. That bread iritolves
and signifies all food iri general, n. 2l65, 6118. Thai
food signifies every thfrtg that nourishes the spiritual
life pf man, n, 4976, 51^, 5915, 6277, 8418. ThilS
bread signifies all food celestial and spiritual, n.
276, M, ^IfS, 2177, 3478, 6118,8410. Cforisequently
everything which proceeds out of the mouth of God,
z 2 according

17^ or THE NBW JERUSALEMi
according to the words of the Lord, Matth. ivv 4.
n,681. That bread in general signifies the good of
Ipve, n. 2165, 2177, 10686 : The like is signified
also by wheat, of which bread is made, n. 3941,
7605. That where bread and water are mentioned in
the Word, they signify the good of love, and the
truth of faith, n. 9323, That the breaking of bread
was a representative of mutual love in the ancient
churches, n. 5105< That spiritual food is science,
intelligence, and wisdom, and consequently gPod and
truth, .the former being derived from the latter, n.
5114,4459, 4t92, 5147, 5293, 5340, 5342, 6410, 6426,
5576, 5582, 5588, 5656, 8562, 9003. And because
they nourish the mind, n. 4459, 6i293, 6576, 6277,
8418. That sustenance by means of food represents,
spiritual nourishment, aud the influx of good and
truth from the Lord, n. 4976,5915, 6277. .
That the shew-bread on the table in the tabernacle,
signified the Divine Good ofthe Lord's Divine Love,
n. 3478, 9545. That the meat-offerings made iise.of
in the sacrifices, which were cakes and wafers, sig
nified worship from the gpod of love, n< 4581, 10079,
10137. What the various meat-offerings signified in
particular, n. 7978, 9992, 9993, 9994, 10079.
That the ancients, when they mentioned bread,
Uriderstood all food in general, see Gen. xliii. 16, 31j
Exod. xviii. 12 ; .Judges xiii. 16, 16 ; 1 Sam. xiv.
28, 29; Chap. xx. 24,27; 2 Sam. ix. 7, 10. 1 Kings
iy. 22, 23 ; 2 Kings xxv. 29.
219. Of Wine. That wine, whert mentioned
with respect to the Lord, signifies the Divine Truth
proceeding from his Divine Good, ih like manner as
blood, n. 1071, 1798, 6377, That wine in general
signifies the good of charity, n. 6377. That new
wine [* mustum^ signifies truth from good in the na
tural man, n. 3580. That wine is called the blood of
grapes, n. 6378. That a vineyard signifies the church
with respect to truth, n. 9139, 3220. That the drink-
* The juice of grapes before it has undergone fermentation. offering

AND It's heavenly doctrine. If 3
offering in the sacrifices, which was wine, signified
spiritual good, which is holy truth, n. 1072. That
the Lord only is holy, and hence that all sanctity is
from him, n. 9220, 9680, 10359, 10360. That the
Divine Truth proceeding from the Lord is what is
Called holy in the Word, n. 6788, 8302, 9229, 9820,
10361. 220. Of Eating and Drinking. That to eat
signifies to be appropriated and conjoined by means
of love and charity, n: 2187, 2343, 3168, S513j 5643.
That hence it signifies to be consociated, n. 800L
That to eat is predicated of the appropriation and
conjunction of good, and fo drink, of the appropria
tion and conjunction of truth, n. 3168j 3513, 3832j
9412. What eating together and dririking in the
Lord's kingdom signifies, n. 3832. Hence it is, that
to hunger and thirst, in the Word, signifies to desire
good and truth from affection, n. 4958, 10227i
That the things here spoken of are understood by
angels no otherwise than according to their internal
or spiritual sense, because they arc in the spiritual
world, n. 10121. That hence a holy [principle] from
heaven flows-in with the men of the church, when
they receive the sacrament of the supper with sanc
tity, n. 6789. Arid that hence is effected conjunction
with the Lord, n. 1519, 3464, 3735, 6915, 10521,
10522. '
221. Of Sacrifices. That burnt-offerings and
sacrifices signified all things of worship from the good
of love, and the truths of faith, ri. 923, 6905, 8680,
8936, 10042. That burnt-offerings ahd sacrifices also
signified divine celestial things, which are the in
ternal things of Ihe church, from whence worship
is derived, n. 2180, 2805, 2807, 2830, 3519. With
a variation and difference according to the varie
ties of worship, n. 2805, 6905, 8936. That there
fore there were many kinds of sacrifices, and various
processes to be observed in them, and also various
beasts made use of, n. 2830, 9939, 9990. That the
various things which they signified in general, may
appear from an explication of the particulars by the
internal sense, n, 10042. What the beasts which were

1^4 ot THE NEW JERUSAtEIVt,
Were sacrificed sigHified in particular, n. 10Q4^. thai
arearia of heaven are cpntairied in the rituals and prp-,
cesses pf the sacrifices, ri. 10057» That in general
they contained arcana respecting the glprificatipn pf
the Lord's Human; and in a respective sense^
the arcana of the regeneration and putificatiPn of
man from evils and falses; wherefore they were
prescribed for various sins, crimes, and purifications,
ri. 9990, 10022, 10042, 10063, 10057, What is sig
nified by the imposition of hands on the beasts wbich
were sacrificed, n. 10023. What by the inferior
parts ofthe slain beasts being put under their superipr
parts, in the burnt-pfferings, n. 10051 1 *What by
the meat-offerings fhat -vvere offered at the same time,
ft. 10079. What by the dri'nk-offering, n. 4681,
10137, What by the salt which was alsp used, ii.
10300. What by the altar and all the particulars of
it, n. 921, 2777, 2784, 2811, 2812, 4489,4641, 8935,
8940, 9388, 9^89, 9714, 9726,, 9963, 9964, 10028,
10123, 10161, 10242, 10246, 10344. What by the.
fire of the altar, n. 934, 6314, 6832. What.by eating.
together of the things sacrificed, n,. 2187j 8682<
That sacrifices were not commanded, but charity anct
faith, thus that they were only permitted, shewn
from the Word, n. 922, 2180. Why they were per-;
mitted, J1.2I80, 2818.
That the burnt-offerings and sacrifices, which com
sisted of lambs, she-goafs, .«heep, kids,' he-goats,
beifers, and bullocks, were in orie wPrd called Breai),
is evident from the followirig passages: *' And the
*' priest shall burn it upon the altar, it is the
*' BREAD OF THE OFFERING MADE BY FIRE UNTO^
" TH« Lord," Lev. iii. 11. 16. " The sons of
'* Aaron shall be holy unto their God, neither shall
" they profane the riame of their God, for tbe offer-
*' Jngsof Jehovah made by fire, theBHEADOF tHEiit
*' God they do offer. Thou shalt sanctify him
*' therefore, fpr he pffereth the bread of thy God<
*' A man of tbe seed of Aaron, in whom there shall be
'' ableniish, let him not approach tooff^ the Bread
« OF HIS God," Lev. xxi. 6, 8, 17, 21. " Con^^
'< mand tite children of Israel and say an to them,
« My

AND it's heavenly DOCTRINE. 175
*' My offerings, my bread, for the sacrifices made
*' by fire for an odour of rest, ye shall observe, that yo
*' offer it unto me in its stated time," Num. xxviii. 2,
*' He who shall have touched an uriclean thing shall
" not eat of the sanctified things, but shall wash his
** flesh in water, and shall afterwards eat of the sanc-
" tified things, because it is His bread," Lev, xxii.
6, 7. " Who offer upon my altar polluted bread,"
Malach. i. 7. This is the reason for what was said
above, n. 214, namely, " That the holy supper iu-
*' eludes and comprehends all the Divine Avorship
*' instituted in the Israelitish church ; for the burnt-
" offeririgs and sacrifices in which the worship pf
*' that church principally consisted, were called in a
*' single word, bread ; hence also the holy supper
*' is the completion [or fullness] of that [,representa»
*' tive worship],"
From the whole of what has been observed, it may
be spen what is understood by bread in John, "Jesus
*' said. Verily, verily I say unto you, Moses gave
" them not that bread from heaven, but my
" Father giveth you the true brqau froim hea-
'' VEN ; for THE BREAD OF GoD is He who came
" down from heaven, and givethlife unto the world,
*' They said, Lprd, evermpre give us this bread;
" Jesus said unto them, I am the bread of life,
" he that cometh to me shall never hunger, 'and he
" that believeth on me shall never thirst. He that
*' believeth on me hath eternal life ; 1 am the bread
" OF LIFE. This is the bread which cometh dow^
*' from heaven ; that he who eats of it shall not die : I
*' AM THE LIVING BREAD, which comcth dpwn from
*' heaven, if any one shall eat of this bread, he
•' shall live to eternity," vi. 31 to 35, and' 47 to 51,
From whence, and from what has been said above, it
appears, that bread is all tbe good which proceeds
from the Lord, for the Lord himself is in his a^n
good : and thus that the bsead and wine in the holy
supper are all worship pf the Lord from the good af
love and faith. \
S29.. To the aboVe shall bte added some particulars
ftc© the AsdANA C®LE&T1A, H. 91S27. '* He-who knows

176 OF THE NEW JERUSALEM,
knows npthing ofthe internal or spiritual sense ofthe
Word, knows np other than that flesh and blood are
understood by flesh and blood when they are men
tioned in tbe Word ; but the internal sense doth not
treat of the life pf the body, but of the life pf the
spul of man, that is, of his spiritual life, which he
is to live to eternity ; this life is described in the
Word in its literal sense by such things as appertain
to the life of the body, that is to say, by flesh and
blood ; and forasmuch as the spiritual life of man
subsists by means of the good of love and the truth
of faith, therefore the good of love is understood by
flesh, and the truth of faith by blood, in the internal
sense ofthe Word ; these are what are understood by
flesh and blood in heaven ; arid also by bread arid
wine ; for by bread altogether the same is understood
there as by flesh, arid by wine altogether the same as
by blood ; but they who are pot spiritual men, do not
apprehend this ; let such abide therefore in their
own faith, only let them believe that in the loly
supper and in the Word there is a holy [principlej,
because they are from the Lord ; it may be they do
pot know where that holy [principle] resides, but
let them who are endowed with any interior percep
tion, consider whether flesh is understood by flesh,
and blood by blood, in the following passages. In
the Revelation, " I saw an angel standing in the sun,
*' and he cried with a great voice, saying, unto all
" the birds that fly in the midst of the heaven, gather
*' yourselves together to the supper of the great God,
" tbat ye may eat fhe flesh of kings and the flesh
" of captains of thousands, and the flesh of the
" mighty, and the flesh of horses and of them that
*^ sjt on them, and the flesh of all freemen and
" Servants, both small and great," xix. 17, 18;
who can ever understand these words, unless he
knows what is signified by flesh in fhe internal
^ense, what by kings, by captains, by the mighty,
by horses, by them that xit on them, by freemen
and servants. And in Eipekiel, *' Thus saith
<* the Lord Jehovib, say to every bird of heaven,
f and tp every beagt of tb6 fieldj, be gathered to/j
1 ' '^" gether

A?j[D it's HEAVENLY DOCTRINE. 177
}^ gether and come ; gather yourselves from around
" upon my sacrifice that I sacrifice for you, a great
" sacrifice upon the mountains, of Israel, that ye
," may eat flesh and drink blood ; ye shall eat the
" flesh of the mighty, and drink the blood of the
" princes of the earth ; and ye shall eat fat lo satiety,
" and drink blood even to drunkenness, pf my sacri-
"' fice which 1 will sacrifice for you ; ye shall be sa-
" tiated upon my table, with horse, and with chariot,
" with the mighty man, ami with every man of
" war; sp will I give my glory among the nations,"
xxxix.- 17, 18,. 19, 20, 21. In this passage the sub
ject treated of is concerning the calling together of
all to the kingdom of the Lord, and in particular
concerning thp establishment of the church with the
Gentiles ; and by eating flesh and dri iking blood, is
signifi(>d f o appropriateDivine Good and Divine Truth
to themselves, thus the holy [principlej which pro
ceeds from the Lord's Divine Human ; who cannot
see, fhat flesh is not here understood by flesh, nor
blood by blood, as when it is said, that they should
fat the flesh of the mighty, and drink the blood of
the princes ofthe earth, and that they should drink
blood even to drunkenness; also Ihat they should be
satiated with hor.se, with chariot, with the mighty
man, and with every man of war ? What is signified
by the birds of heaven and the beasts of the field ia
the spiritual sense, may be seen in the Treatise on
Heaven and Hell, n. 110, and in the notes therein.
Let it now be considered what the Lord said concern
ing his flesh and his blood, in John, " The bread
^? which I will give, is my flesh: Verdy, verily, I
" say unto you, except ye shall eat the flesh of the
*5 Son of Man, and shall drink his blood, ye will
*' have np life in you ; whoso eateth my flesh and
" drinketh my blood, hath eternal life, and I will
" raise him up at the last day; for my flesh is truly
?' meat, and my blood is truly drink : he that eateth
" my flesh and drinketh my blood, abideth in Me,
" and I in him J this is the bread -ivhich cometh
'} down from heaven," vi. 60 to 68. "that the flesh
of the Lord is Divine Good, and his blood Divine
A a Truth-

17l O* THE NEW JERtTSALEM, ^
Truth, each fi-Pm him, is evident from this circUm^
stance, that these [principles] are what nourish the
Spiritual life of man ; hence it is said. My flesh is
truly meat, and my blood is truly drink ; and in^
asmuch as man is conjoined to the liord by means of
¦JDivine Good and Truth, it is therefore also said, He
4lbat eats my flesh and drinks my blood, shall hav6
eternal life; arid he abideth in me, and lin hirii j
and in the former part of the same chapter, " Laboflt
" not for the meat which perisheth, but for ihat
*' meat which abideth to eternal life," ver. 27, That
to abide in the Lord is fo be in love to him, the Loj&t
himself teaches in John, chap, xv, 2 to 12,

Of the RESURRECTION.
jS3.jVl.AN is SO created, that as to his intcrnall
he cannot die; foj he is capable of believiflg in
God, and also of loving God, and thus of being
jbOfijoined^to God by faith and love ; and to be
fcbhjoined to God is to live to eternity,
224. Thisinternaliswilheverymariwhoisborn;
his external is that by means of which he brings
into effect the things vvhich are of faith and love,
The internal is what is called the spirit, and the
external is what is called the body. The external,'
which is called the body, is accommodated to uses
ih the nattjral world ; this is rejected When man,
clies; but the internal. Which is called the -spirit,
^8 accommodated to uses iti the spiritual world ;
\his does not die: this internal is tlifeo a good spi--
^t ttiid m ^flgel, if the ttiaa had beett gbod ^h'eti
¦ ¦ • ¦ ^  • -in-

ANP it's heavenly DOCTmNE. 17?
in the world, but an evil spirit, if the man had
been evil when in the World.
, 225. The spirit of man, after the death of th«
body, appears in the spiritual world in a human
form, altogether as in the vorld ; he enjoys also
4be facttUy of seeiugi of hearing, of speaking,
jpf feeling, ag in the world; and he is endowed
with every faculty of thinkings of willing, and
of acting, as in the world ; in a Word, he is a
a man as to all things and every particular, except
tbat he is not encompassed witb that gross body
which he had in the world ; he leaves that when
he dies, nor does he ever re-assume it.
226. This continuation of life is what is un
derstood by the resurrection. The reason why
men believe that they are not to rise again before
the last judgment, when also eyery visible object
of the world is to perish, is. because they have
pot understood the Word ,' and because sensual
Bjen place all their life in the body, and believe
that unless this were to live again, it would be
all over with tbe man.
227. The life of man after death is the life of
bis love and the life of his faith ; hence such as
bis love and such as his faith had been^ when h?
livecj in the world, such hjs life remains to eter*
nity ; this is the life of bell, with those who have
loved themselves and the world above all things,
and the life pf heaven, with those who have loved
Gpd above all things and their neighbour as them
selves ; the latter are they that have faith, but the,
iormfiF are they that have not faith. The life of
heavefi is what is called eternal life, and the li^
of bell is what is called spiritual death.
228. That man lives after death, is taught in
ihe Word; as when it is said that God is not the
A a 2 ' God

180 OF THE NEW JERUSALEM.
God of the dead, but of the living. Matt. xxii.
31: Th.at Lazarus after death was taken up into-
heaven, but the rich man cast into hell, Luke ivi.
22, 23, and the following verses : That Abraham,
Isaac, and Jacob, are in heaven. Matt. viii. il ;
chap. xxii. 31, 32 : Luke xx. 37, 38 : That Jesus
said to the thief, To-day shalt thou be with me
in Paradise, Luke xxiii. 43.

Extracts from the Treatise on Heaven and
Hell.

229. i.T is unnecessary here to adduce any thing
from the Arcana Coelestia concerning the resur
rection and life of man after death, inasmuch as Avhat
relates thereto has been fully shewn in fhe TreatisiJ
ON Heaven and Hell^ and may be seen therein
under the following articles. I. That every man is a
spirit as to his interiors, n. 432 to 444. II. Of man's
resuscitation from .the dead, and entrance into eter
nal life, n. 445 to 452. III. That after death man is
in a perfect human form, n. 453 to 460. IV. That
man after death retains every serise, and all the me
mory, thought, and aff'ection, which he had in the
world ; and that he leaves nothing but his terrestrial
body, ri. 461 to 46P, V. That the qualify of man
after death is such as his life had been in the world,
n. 470 to 484. VI. That the delights of every one's
life are turned into things corresponding thereto,
n. 485 to 490. Vll. Of the fir^i s<ate of man aftei^
death, n. 491 to 498. Vlll. Ofthe secorid state of
man after death, 499 to 611. IX. Of the third state
of man after death, which is fhnt of instruction for
those that go to heaven, n. 512 to 520. X. That
heaven and hell are from the human race, n. 311-
f0 317. At

AND it's heavenly DOCTRINE. 181
. As to what relates to the last judgment, spoken of
above at n. 226, see the small Treatise concerning
THE Last Judgment, and the Destruction op
Babylon, from the beginning to the end ; wherein it
is shewn that it will not be attended with the destruc
tion of the wprldi

Of HEAVEN md HELL,
230. 1 HERE are two things which constitute the
life of man's spirit, love and faith ; love consti
tuting the life of his will, and faith the life of his
understanding. The love of good and the faiths
of truth thence derived, constitute the life of
heaven; and the love of evilj and the faith of
what is false thence derived, constitute the life
of hell.
23 I . Love to the Lord and love towards out"
neighbour, constitute heaven; and so does faith
so far as it bas life from those loves; and forasmuch
as each of those loves and the faith thence derived
are from the Lord, it is evident from hence that
the Lord constitutes heaven.
232. Heaven is with every one according to
his reception of love and faith from the Lord ;
and they who receive heaven from the Lord,
whilst they live in the world, corae into heaveri
after death.
' 233. They who receive heaven from the Lord
are they who have heaven in themselves; for
heaven is in man; as the Lord also teaches;
" Thev shall not say, the kingdom of God, lo it
" is

183 olF THE NEW JERUSALEM,
*" is here ! or lo there ! for bebo*ld the kingdoih
" of God is in you," Luke xvii, 21.
234. Heaven with man resides in his internal,
thus in willing aivd thinking from love and faith,
and thehCe in his exlernali which consists ip
acting and speaking from love and faith ; but it
,does not reside in the external without being in
the internal i' for all hypocrites are capable of
afilibg and speaking well, but hot of willing well
and thinking well.
235. Wliew^ man comes into the , other lifei
which takes place immediately after death; it is
then manifest whether heaven is in hinij but not
^whilst he lives in the world ; for in the world the
external appears and not the internal, but ih
the other life the internal is made manifest, be
cause man then lives as tp his spirit.
^36. Eternal happiness^ which is also called
heavenly joy, is imparted to those who are in lov^
and faith to the Lord frorti the Lord ; that lov0
and that faith have in them that joy ; into which
the Hian who lias heaven in himself comes after
death; in the mean time it lies stored up in his in
ternal. In the heavens there is a communion of
goods ; the peace, the intelligence, the wisdoiMj
and the happiness of all a)re communicated to
every one therein: hence it appears how great
peace, intelligence, wisdom, and h3.ppiness, are in
heaven. 237. As love tp the Lord, and love towards
bur neigbtwur^ constitute the life of heaven with
man, so the love of self and the love of the wprldj
whep they reign, constitute the Ufe of hell with
iiim, for these latter loves are opposite to the for
mer j therefore they with whoni the loves of self,
^d of the world reign, are incapable of receiving any

AND li^s hEa-venly doctrin*.. 1815
any thing from heaven ; but the things which they
receive are from hell: for whatever a man loves
and whatever he believes, is either from heaven
or from hell.
33^. They with whom the loves of self and of
the world reign, do not know what heaven and the
happiness of heaveh are; and itappears incredible
to them that happiness is given in any other loves
than in those: when yet the happiness of heaveii
only enters, so far as those loves, as ends, are re
moved; the happiness which succeeds on their re
moval, is so great, that it exceeds all human com
prehension. 239. The life of man cannot be changed after
ideath, but rettiains then such as it had been [in
the world] : for the whole spirit of man is such as
his love is, and infernal love cannPt be transcribed
into heavenly love, because they are opposite; this
is understood by the words of Abraham to the rich
man in hell, "There is a^feat gulph between us
f' and you, so that they who Would pass to you
" cannot, neither can they pass from thence tp
^' us." Luke xvi. 26 Hence it is plain, that they
who come into hell remain there to eternity_, and
thaf bey who Come into heaven remain there to
-eternity.

g40.A'>fASMt7CH as fhe subject concernirig heayeu
and hell has been treated bf in a work by itself,
^'rid therein ar' also -adduced what are contained iri the
Arcana Ccelestia concerning them, it is therefore
unnecessaJ-y here to add any thing further on the
S abject, i Of

184 OF THE NEW JERUSALEBf,

Cf the CHURCH.
.241. 1 HAT which constitutes heaven with man,
also constitutes the church ; for as love and faith
constitute heaven, sp also love and faith censti-
tute the church ; hence from what has been said
before concerning heaven, it is evident what the
church is.
242. Where the Lord i? acknowledged, and
where the Word is, is called the church : for the
essentials Df the church are love and faith to the
Lord from the Lord ; and the Word teaches how
man isto live, in order that he may receive love
and faith from the Lord.
243. In order that there may be a church, there
must be doctrine from the Word, since without
doctHne the Word is not understood : but doctrine
alone does not constitute the church with man,
but a life according to it : whence it follows that
faith alone does not constitute the church, but tbe
life of faith, which is charity. Genuine doctrine
is the doctrine of charity and of faith together,
apd not the doctrine of faith without that of
charity; for the doctrine of charity and cf faith
together, is the doctrine of life, but not the
doctrine of faith without the doctrine of charity.
244. They who are without the church, and
still acknowlcge one God, and live according to
their religious [principle] in a certain charity to^
wards their neighbour, are in communion with
those who j^re of the church, for no one, who
believes in God and lives well, is damned: hence it
is .evident that the church of the Lord is every
wbere in the universal globe, although it is speci-
l ficallt

AND it's heavenly DOCTRINE. 185
JBcally where the Lord is acknowltegedi ahd where
the Word is.
245. Every one with whoni the church is, is
saved, but every one with whom the church is not^
is condemned.

EXTRACTS froin the ARCANA CtELESTIA.
546. J- iHAT the church is specifically -where the
Woird is, and where the Lord is thereby known, and
thus where DivirieTruths are revealed, n. 3857, 10761;
But still that they are not ofthe church who are born
where the Word is, and where the Lord is thereby
knowh, but they who are regenerated bythe Lord by
ibeans of truths frpm the Wprd, and these are they
-who live a life of charity, n. 6637, 10143, 10153j
10578, 10646, 10829. I'hat they who are of the
churichjdr in whom the church isj are in the aff'ection
pf truth for the Sake of truth, that is, they love trutli
because it is ti'uth ; they also exjilore froni the Word
whethei^ the doctrinals of the church in which they
-were born are true^ n; 6432, 6047. Otherwise the
truth ppssessed by every one would be derived front
another, arid firom his native soilj n. 6047.
That the church of the Lord is with all ih thei
iiriiveirsal world who live in good accordirig to their
ieligibus [principle] ri. 3263, 6637, 10765. Thatall
wherever they may be who live in gppd, and acknpw-
lege one God, are accepted by the Lord and come
intb heaveri ; since, all who are ih gdod ackndwlege
the Lord, by reason that good is from the Lordj and
tke. Lprd is in good, n. 2589 tp 2604, 2861^ 2863-
3263, 4190, 4197, 6700, 5256. . Tl^at the tiriiversal
^uriph in the earths is befdre the Lotd as pne man,
JB B n. 7395

186 bP THE NEW JERtTSAtfeKl'.
"ri. 7395, 9.276. After the same manher as heaVert,-
because the church is the heaven or the kingdom of
the Lord on the earths, n. 2853, 2996, ^998, 3624 to
S649, 3636 to 3643, 3741 to 3745, 4625. But that
the chutch, where the Lord is known and where the
Word is, is as the heart and lungs inman inrbs'peCt fof
the other parts ofthe body, which live from them as
the fountains of their life. n. 637, 931, 2054, 2863.
Hence it is, that unless there were a ehurch in which
the Word is, and where the Lord is thereby known,
the human race could not be saved, n. 468, 637, 931,-
4545, 10462. That the church is the basis ofbeaven, '
n. 4060.
That the church is internal and external', n. 1242,-
6587, 9375,9680,10762. That the internal of the church
is love to the Lord and charity towards our neighbour ;
cosfequently, that they who are in the affection of
good and truth from love to the Lord and from charity
towards their neighbour, coristitiite the internal
church; and that they who are in external worship
from obedience and faith, constitute the externalf
church, n. 1083, 1098, 4288, 6380, 6587, 7840, 8762.
That to know truth and good, andfo act frotn thence,
is the external of the. church, but to will and love
truth and good, and to act from thence, is the internal
ofthe church, n. 4899, 6775. That the internal of
the church is in the worship of those who are of the'
external church, although in obscurity, n. 6775.
That the internal and external church constitute one
ehurch, n. 409, 10762. That man has an internal
and an external, an internal after the image of hea-'
ven, and an external after the imag*e of the world ;
and that therefore, iri order that tlie nian may be a
church, his external must act iu unity with his inter
nal, n. 3628, 4623, 4524, 6057, 6314, 9706, 10472.-
That the church is in the internal of man and at the
same time in the external, but not in tlie external
withptfct being in thie internal, n. 179S, 6581, 106SL
That t&e internal of the church is according to truths
abd their quality, and according tp their lot i>laQtatipa-
ia good by means pf life, n. 1238. That'

ANp it's heavenly DOCTRINE, ISf
Thatthe church is iri man as heaven is, and thus
that the church in general consists of the men in whon^
jthe church is, n. 3884. In order that a church may
exist, there must be the doctrine of life which is the
doctriiie of charity, n. 3445, 10763, 10764. That
<;harity.cpnstitutesthe church, and nut faith separated
frpm charity, n. 916* Consequently not the doctrine
of faith separated from charity, but the doctrine of
faith conjoined therewith, and a life conformable to it,
n. 809, 1798, 1799,' 1834, 1844, 4468, 4672, 4676,
4766, 58@8^ 6637. That the church is uot with man,
unless the truths of doctrine are in?planted ip the gOP4
of charity wiih him, thus inthe life, n. 3310, 3963,
5826. That there is no church with man, if he is
only in truths, which are termed matters of faith,
n. .6826. How much good would be in the church, if
charity were in the first place and faith in the secpn^,
n. 6269. And how much evil, if faith is in the first
place, n. 6272. That in the ancient churches charity
was the principal and essential of the church, n. 4680.
That the church would be as heaven, if all had cha
rity, n. 2385, 2853. Thatif gppd were the characte-
|-istic pf the church, and riPt truth withput good, thus
if charity were its characteristic, and npt faith sepa
rate, the church would be one, and differences with
respect tp the doctrinalsof faith, and external worship,
would be accpunted as npthing, n. 1285, 1316, 29$2,
3267, 3445, 3451.
That every church begins frpm charity, but decline^
(therefrom in process of time, n. 494, 501, 1327, 3773,
A649. And thus tO falser from evil,, and at length
to evils, n. 1834, 18^5, 2910J 4683, 4689. A com'-
parison of a church at its begiiiriing and decline with
the infancy and old age of man, n. 10134.' And alsp
with tbe rising and setting of the sun, ri, 1837, Cpi;-
pernirig the. succesive states of .the christian church
eveiitp its last ; wherein are e^^plained the particulars
which the Lord foretold cpncprning the cpusummatipn
ofthe age and his coming, in IVfatthew, chap. xxiv.
to the end, n. 3363 to 3356, 3486 to 3489, 3660 to
3655, 3571 to S759, 3897 to 3901, 4057 to 4060, 4229
to 4231, 4332 to 4335, 4422 to 4424, 4635 to 4638, 4807
Bbg

188 OF THE NEW JERUSAtBBI, '
4807 lo 4810, 4954 to 4959, 6063 to 5071. Thatihe
christian church is at this day in its last states, there
facing rio faith therein because there is no charity,
B, 3489, 4649. That the last judgment is the last
time of the church, n. 2118, 3353, 4067, 4333, 4535,
Ofthe vast^ttion of the church, n. 407 to 411. That
the consummatipn pf the age and the cpming pf the
Lord is the last time of the old church and the begin--
ning of a new one, n. 2243, 4636, 10622. Tbat when
the old church is vastated, interior truths are revealed
for the service of the new church which is then estar
Wished, n, 3398, 3786. Concerning the establishr
ment of the church with the Geatijes,. n. 1366, 2986,
4747,9256. ¦• ^
^^7. Of the ancient churches. That the first and
raost ancient church in this world was that which is
described iti the first chapters of Genesis, arid that it
was a celestial church, and the chief of all the rest,
n. 607, 895, 920, 1121,1122, 1123, 1124, 2896,4493,
8891, 9942, 10545. Ofthe states of those in heaven
who belonged thereto, n. 1114 to 1126. That they
are in the highest degree of light, n. 1116, 1117.
That there were - various churches after the flood,
called in one word the ancient church, concerning
which, seen. 1125, 1126, 1127, 1327, 10355. Through
how many kingdoms of Asia the ancient church was
extended, 1238, 2386. The quality of the men ofthe
aucient church, n.609, 896. That the ancient church
was a representative church, and that its representa
tives were collected into one by some men ofthe mpst
ancient church, n. 619, 621, 2896, That the ancient
iphurch was in ppssess^pn pf a Wprd, but that it
was afterwards Ipst, n. 2897. The quality pf the
ancient church when it begflri tp decline, n. 1128.
The diff"erence between the ancient and most ancient
cihurches, li. 697, 607, 640, 641, 766, 684, 895,
4493, That both of them existed in Canaan, and
that hence were derived the representative significar
tions of the places therein^ n. 3686, 4447, 4454, Of
the church that began from Eber, which was called
the Hebrew church, u, 1238, 1241, 1343, 45l6,
4517. The difference between the ancient and He
brew churches, n. 1342, 4874. That Eber institutei^
" ' ' ii ' sacri-

AND it's heavenly DOCTRINE. 180
leacrifices which were wholly unknown in the ancient
churches, n. 1343. That the ancient churches ac
corded with the christian church as to internals, but
not as to externals, n. 3478, 4489, 4772, 4904, 10149,
That in the most ancient' church there was immediate
revelation, in the ancient church revelation by
means of coresppndences, in the Jewish church by a
living voice, and in the christian church by means
of the Word, u, 1036^. That the Lord was the
God of the most ancient church, and was called Je
hovah, n. 1343, 6846, That the Lord is heaven,
and that he is the church, n. 4766, 10126, 10151,
10167. That the divine of the Lord constitutes hea
ven, see the Treatise onHEAVENandHELL,n. 7 to 12,
and 78 to 86 ; and thus also the church, inasmuch as
what constitutes heaven with man, constitutes also
the church, as was shewn in the doctrine above.
248. Of the Jewish Church, and of the Jews.
That the statutes, judgments, and laws, which were
commanded in the Jewish church, were in part like
those that were in the ancient church, n. 4449, 4834'
In what respect the representative rites of the Jewish
church differed from those of the ancient church, n.
4288, 10149, That a representative church was in
stituted with that nation, but that there was no church
in that nation itself, n, 4899, 4912, 6304. That
therefore with respect to that nation itself, it was
the representative of a church, but not a church,
4281, 4288, 4311, 4500, 6304, 7048, 9320, 10396,
10526, 10531, 10698. That the Israelitish and Jew
ish nation was not elected, but only received, in
prder that it might represent a church, on account of
the obstinacy with which their fathers and Moses de*
raanded it, n. 4290, 4293, 7051, 7439, 10430, 10535 y
10632. That their worship was merely external, withes
put any internal worship, n, 1200, 3147, 3479, 8871,
That they were entirely unacquainted with the inter
nals of worship, and were not willing to know them,
n. 301, 302, 303, 3479, 4429, 4433, 4680, 4844, 4897,
10396, 10401, 10407, 10694, 10701, 10707. l^
what manner they consider the internals of worship,
pfthe church, and the Word, n, 4865, That theii-
Iflteriors were filthy, full of the loyes of self and of
i ' the

190 OF THE NEW JERCSALiEM,
the world, and of avarice, n. 3480, 9962, 10454 to
10457, 10462 tp 10466, 10575. That on this account
the internals of the church were not discovered to
them, because they would have profaned them, n,
g520, 3398, 3480, 4289. That the Word is wholly
shut to them, n. 3769. That they see the Word
jfi-orrt without and not from within, n, 10549, 10550,
10551 . That therefore their internal, when in worship,
was shut, n. 8788, 8806, &320, 9^0, 9377, 9962,
10390, 10401,, 10407, 10492,' 10498, 10500, 10575,
10629, 10692. That that nation was also of such a
quality, that they could be in a holy external, when
the internal was shut, more than others, n. 4293,4311,
4903, 9373, 9.S77, 9381 . Their state at that time, n.-
4311. That tliey are therefore aisp preserved urito
this day, 3479. That their holy external was mira
culously elevated by the Lord info heaven, and tho
interior things of worship, ofthe church, and the Word
perceived thereby, n, 3480, 4309, 4311, 6304, 8588,
10492, 10500, 10602. That for this purpose they
were forced by external means strictly fo observe
their rites in their exfernal form, n. 3147, 4281, 10149.
That because they were capable of being in a holy
external without an internal, they were capable of
representing the holy things of the church and heaven,
n. 3479, .3881, 4208, 6306, 6588, 9377, 10430, 10500,
10570. That^still those holy things did not affect
them, n. 3479. That it is of no importance what is
the quality ofthe person who represents, because the
representation respects^ the thing represented, and
not the persoH,n'. 665, 1097, 1361, 3147, 3881, 4208,
4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439,
§388,8788,8806. - .- . ,
, That that nation was worse than other nations, with
a description of their quality from the Word of each
Testament, n. 4314, 4316, 4317, 4444, 4503, 4750,.
4741, 4815, 4820, 4832, 5057, 5998, 7248, 8819, 9320,
J0464 to 10547, 10162 to IQ466.' That the tribe of
^ndah was guilty of worse actions tjian the other
bribes, n. 4815. How cruellv they treated the gen?
tiles from a delight, n.- 60,57, 7i48, 9320. That
pat ion was idolatrous in heart, and worshipped other
Gods more than other nations, n. 3732, 4208, 4444,

jiND IT'S HEAVENIY DOCTftfNE. 191
4825^ 5998, 6877, 7401, 8S0I, 8S7J, 8882, Thai
even their worsfaip was idolatrous when considered
with respect to that nation itself, because it -was es^
ternal without irtternat, n. 428 ly 4825, 8871, 8^2.
That they worshipped Jehovah only as to thp name,
n. 6877, 10559, 10560,- 10561, 10566. And only orf
account ofthe miracles, n. 4299. That they thinfe
erronePui^y, who believe that the Jews will be con-
Verted iri the end of the church, arid brought again?
into the land of Canaan, 4847, 7051, 8301. Many
passages adduced from the Word concerning thisl
matter, but which are to be understood according to
fhe internal sense, thus differently from the serise of
the tetter, n. 7051. _Tbat the Word as to its exfer,'
rial sense was changed on account ofthat nation, but
not as to its internal sense, n. 10463, 10461, 10603,
10604. That Jehovah appeared unto them on Mount
Sinai, according to their quality, in a consuming
fire, a thick cloud, and smoke as of a furnace, n*
1861, 6832, 8814, 8819, 9434. That the Lord ap
pears to every one according to his quality, as a
vivifying and recreating fire to those who are in good',
arid as a consuming fire to those who are inevil, n«
934, 1861, 6832, 8814, 8819, 9434, 10551. That one
origin of that nation was from a Canaanite, and the
two others from scortation with a daughter-in-law, n*
1167, 4817, 4820, 4874, 4891, 4913. That by these
origins it is signified of what kind their conjunction
Avitli the church was, namely, as conjunction with a
Canaanite, arid as scortation with a daughter-in-lawy
n, 4868, 4874, 4899, 4911, 4913. Of their state m
the other life, n. 939, 940, 5057.
Since this nation, although of such a qualify, re»'
presented the church ; and because the Word was
written among them and concerning them ; therefore
divine celestial things were signified by their names^
as by Reuben, Simeon, Levi, Judah, Ephraim, Jo
seph, and the rest. That by Judah in the internal
sense, is signified the Lord as to celestial love, and
his celestial kingdom, n. 3654, 3881, 5583, -5603^
5782, 6363. The prophecy of Israel concernirig
Judah explained, in which the Lord is treated of^
Gen,

192 OF "THE NEW JERUSALEM^
Gen. xlix, 8 to 12, n, 6362 to 6382, That the trlb^
of Judah and Judea signify the celestial church, n,j
3,654 j 6364, That the twelve tribes represeuted, and
thence signified all the things of love and faith in the
complex, n, 3868, 3926, 4060, 6335 ; consequently
also heaven and the church, n. 6337^ 6637, 7836^
7891i That tbey signify according to the order in
which they are named, n. 3862, 3926, 3939, 4603, seqi
§637, 6640. That the twelve tribes were divided
into two kingdoms, in order that the. Jews might rC'^
present the celestial kirigdom, and the Israelites th^
spiritual kirigdpmi n. 8770, 9320, . That by the seed
pf Abraham, pf Isaac, and of Jacob, are signified
the goods and truths of the church, 3773, lG445i

Ofthe SACRED SCRIPTURfi, or the WORI>.
!849.tV ITHOUT a revelation from. the DiJ
-yinci man cannot know any thing concerning
eternal life, nor even any thing cdncerniiig God>
and still less any thing concerning love to and
faith in him ; for man is born into mere ignorance^
and must therefore learn evei-y thing from worldly
things, from which he must form his understand
ing ; for he is hereditarily born into every evil
which proceeds from the love of self and of th6
wprld ; the delights from thence prevail continu
ally, and suggest such things as are diametrically
contrary to the Divine, hence it is that man knows
nothing concerning eternal life ; wherefore there
must necessarily bea revelation to communicate
euch kaowlege< 550. Thai

AND it's heavenly DOCTRINE. 193,
§50. That the evils of the love of self and of
the world induce such ignorance concerning the,
things which relate to eternal life, appears mani
festly from those within the church, who, although
they know from revelation thatthere is aGod, that
there is a heaven and a hell, that there is eternal
life, and that that life is to be acquired by means of
the good of love and faith, still lapse into denial con
cerning thosesubjects, as well the learned as the un
learned. Hence it isfurther evident howgreatigno-
rance would prevail, if there were no revelation.
251. Sincetherefore man lives after death,aiid then
Jives to eternity, and a Ufe awaits him according
to his love and faith, it follows that the Divine, out
of love towards thebmnan race, has revealed such
things as may leadto that life, and conduce to man's
saltation. What the Divine has revealed, is with
Us the Word;
252. The Word, forasmuch as it is a revel/ition
from the Divine, is divine in all and every parti
cular part; fnr what is from the Divine cannot be
otherwise. What is from the Divine, descends
through the heavens even to man, wherefore in
the heavens it is accommodated to the wisdom of
the angels who are there, and on earth it is accom
modated to the apprehension of the men who are
there: wherefore in the Word there is an internal
sense, which is spiritual, for the angels, andan
external sense, which is natural, for men : hence
it is that the conjunction of heaven with man, is
efifected by means of the Word.
253. No others understand the genuine sense
of the Word, but tbey who are enlightened ; and
they only are enlightened v^ho are in love to,
and faith in, the Lord ; for their interiors are ele
vate^ by the Lord into the lightof heaven. .
' Cc 154. The

f94f or THE NEW iTERVSALEM.
254. Tbe Word in the letter cannot be under-
Stood, but by means of doctrine drawn from the
Word *by one who is 'enlightened ; for the literal
sense thereof is accommodated to the apprehension
even of simple men, wherefore doctrine drawn
fr«m the Word -must be to them for a lamp.

EXTRACTS from the. ARCANA CCEL ESTIA .
2o5.\JFthe Necessity ami Excellency ofthe Word.
That from the light JJumenj-of nature, npfhhig can
be knpwn concerningthe Lord, concernirig heaven
and hell, concerning the life of man affer death,
and concerning the divine fruths whereby man ac
quires .spiritual and teteinal life, n. 8944, 10318,
1031fl,:1032D. Itet this may be manifest from hence,
that many, ,and,aniongst them some who are learned,
do npt believe in such things, .although they are
.bprnw.here the Wprd is, and are thereby instructed
conceming them, n. ''10319. That it wsis therefore
necessary that there should be some revelation from
heaven, because man was boru for heaven, n. 1775.
That therefore inievery age there has been a revela
tion, n. 2895. Cpricerninw the varipus kinds pf reve
lation which have been succasaively made on this
earth, n. 10355, 106S2. That the. most anjcieriit peo
ple, who lived before the 'flood, and w.hose age
was called the golden age,' had immediaterevelation,
and Ishence divine truth was inscribed on their hearts,
n. ,2896. That in the aneieot churches (Which 'were
^ter the flood, there wias a'Word, both historical
and prophetical, n. 2686, 2897 j concerning lohich
'ehurches see above, n.' 2^7. That its historical,part»
were cdUe/d the Wars of Jehpvah, and hs prpphetif cal

AND.II'S, HEAVENLY DOCTRINE. I95i
calpa^'ls, Enunciations, n. 2897. That that Word,
was like our Word, with respect to inspiration, ny
2897, That it is mentioned by Moses, n. 2686,
2897. But that that Word is lost, n. 2897. That
there were also prophetical revelatioris with pthers, as,
appears frpm the prpphecies of r Balaam, n, 2898.
That the Word is divine in all and every partjcu-
laj; part thereof, n. 639, 680, 1P321, 10637. That,
the Word is divine arid hply as,tp every ieta aad
point, from experience, n. 1349f How it i^ ex.-.
p^lained at this day, that the Word as to every iota isi
i^^ired, n. 1886.
'that the church is specifically where the Word is,,
and where the Lord is thereby Iqiown, and Divinel
Truths are revealed, n, 3857,, 10761. But that its'
does ; not fpljpw from thenpe, thaj, they aye of the;
chiUrch. who are bprn. where the Word is, and.wbercv
trip. Lord is^ thereby knpwji, but they w.ho by meansj
of truths f^om the Word are regenerated by thei
Lord, thatis^ who bye acQording^tp the truths there-',
in, thus who live a lifeof love and of faith, n. 6637*
10X43, 10153, 10578, 1064,5, 10829, '
^6(?' That the Word is. not ^ understood, except by.
them who fl|-e enlightened. That the human ratioriai;
[principlej cannot apprchencl diyine things, npr.
even spiritual thifigs, unless it is enlightened by the
Lprd, n. 2196, 2203j 2209, 2654. Thus thaf. only,.
th gy w,hp are erilighteaed apprehend thp Wpfd, n.
10|23. Thattjie Lord enables. thps^ whp are ei^bghtr
ejied.tp. understand, truth, and., tp s^Clipw to recon
cile, {hose things in the Word wjiic|\ may appe<^r to,
contf^dict each other, n. 9382, 10659. Th^ithe.,
Wq^d in thp literal s^npe, isjiipi,cpijsis,tent^with itself*
andsomi^^imes appf^r^ qoniradictpry, n. 9026. And'
th^f^ th^refpre by thpm, vv^p are ript enlightened, it
nia^be expjaiped and!,stmine4,sQ,as tp cnnfii-ra.apy^
opmipn pr heresy whatever, and to patrpoise any
mrl(lly and corpore^^ioye, ». ^t83vJOS9,9» 10401^
¦rhattl^y are enUghtened from the; Word, \vlip,r,eagl.
i(^^ thg.ipye of truth and gpod, bpt not'they wh»
«.ira,itfiqm thg loye^pf fapie, of g^iijjOjr <^ 1^9^npur^^
c c 2 " thiis^

190 OF THE NEW JERUSALEM,
thus from the love ofsclf,n.9382, 10518 10649, 10550.
That they are enlightened who are in the good of
life, and thereby in the aff'ection of truth, n. 8694.
That they are enlightened whose internal is ojjeri,
a'nd who thus as to their interniil man are capable of
being elevated into the light of heaven, n. 10401,
10402, 10691, 10694. That illustration is an, actual
opening ofthe interiors oftheniind, and elevation of
them into the light of heaven, n. 10330. That a
holy [iirinciple] irbm tbe internal, thatisthiough the
internal from the l^ord, flows-in with those who
esteem the Word to be holy, though they themselves
arc ignorant ffiereof, n. 6789. That they are en
lightened, and see truths ih the Word, who are led
hy the Lord, but not those who are led by self, n,
10638. ¦ That they are led by the Lord who love
truth because it is truth, -who are they that love tp
live according tb divine truths, n. 10578, 10645,
10829. That the Word is vivified with man, ac-
cord|ng'fo his life of love and faifh, n.,1776!. That
those things which are from self-derived intelligence
have no life, in them, inasmuch as notliirig good pro
ceeds frbtti tlie proprium of man, n. 8491, 8^44. That
they arc incapable of illustration who have much
confirmed themselves ip false doctrine, n. 10640.
That it is the understanding wliich is enlightened,
n. 660&, 0^00. Because the understanding is the re
cipient of truth, n. 6242, 66^8, 10659. That there
aire ideas cbncerning every doctrinal of the church,'
according to whiph the uridersft^nding of the subject
deperids, ri. 3310, 3825,, That a man s ideas, so, long
as he I'ive's iri the world, are natural, because he then
thinks in thp natural [principle], but that neverthe
less spiritual ideas lie concealed therein,, with those
who are in the affection of truth for the sake pf truth,
n. 10236, 10240, 10550. That .without; ideas of any
subject there isno perception,, n. 3825. That pur
icjea.'? concernirig the things of faith arc opened in
the other life, arid their quality is then seen by the
angels, n. |869, 3310, 55 10," 62Q1, 8885. That
therefore tli6'Wprd is ppt understood ex<:ept by a
' ¦' rationsil

AND it's HEAVENLY DOCTRIN'E. 197'
rational man ; for to believe any thing wiihout hav
ing an ideabf the subject, and without a rational view
pAt, is only to retain words in fhe meriiory, fhat
are destitute of all life of perception and affection,
which is riot" believing, n. 2553. That the literal
sense of the Word is -^vhat is illustrated, u. 3619,
9824,9906,10548. 257. That the Word cannot be understood but by
means of doctrine from the Word, That thedoc
trine ofthe church must be from the Word, ti.
3464, 5402, 6832, 10763, 10765. That the Word
without doctrine is not understood^ n. 9025, 9409,'
9424, 9430, lt)324, 10431, 10582. That true doc
trine is a lamp to those who read the, Word, n.'
10401. That gerinine doctrine must be fprfned by
those who'are in illustration from the Lord, n. 2510,
2516, 2519, '2624, 10105. Thaf the Word is re h.
dered intelligible by means of doctrine formed by
one who is enlightened, n. 10324, That they wlio
are in illustration form doctrine for fhepiselves from
the Word, n. 9382, 10669. The difference between
those who teach and learn from fhe doctrine of the
church, arid those who teach and learn only from the
literal sense of the Word, described n. 9026. That
they who abide in the literal sense bf the Word,
without doctrine, attain to no understanding con-
cerriing divine truths,, n. 9409, 9410, 10582. That
they fall into many errors, n. 10431. That they
who are in the affection of truth for the sake of truth,
when they arrive at adiiitage, and are capable of
using their own undcrstahding, do not simply abide
in the doctrinals of their own chiircb, but examine
whether they are truths from the Word, n. 6402,
5432, 6047. That otherwise every man's truth
wotil^ be derived from others, and from his native
soil, whether he were born a Jew or a Greek, n.
6047. That nevertheless siich things as are become
njatters of faith from the literal serise of tlie; Word,
ought not to be rejected until after a full view [or
intuitionjj n. 9039.
' Tl^at the true doctrine of the church is fhe doc
trine 6f Charity arid faith, n. 2417, -4706, 10763,' 10766.

l.^Sf OF THE NEW JERUSALEM,,
10765. That the doctrine pf faith doth npt cprist^
tute the church, but the life of faith, which is cha
rity, ri, 809, 1798, 1799, 1834, 4468, 4677, 4766„
5826, 6637. That doctrinals are of no consequence
ijnless the life be directed by them, n. 1516, 2049,
2116. That in the churches at this day, the doc
trine of faith is taught, and not the doctrine of cha-.
i:ity, the latter being degraded infp a science which
^ is called moral theology, n. 2417. That the church
would be one, if men were acknowledged as mem
bers of the cburch according to their life, thus ac
cording to their charity, n. 1285, 1316, 2982, 3267,
3445, 3451, 3452. How much superior the doctrine^
of charity is to that of faith separate frqm charity,
n. 4844. That they are in ignorance concerning
heavenly things who do not know any thing con-.
derning charity, n. 2435. Into how, many errors>
they fall who only hold fhe doctrine of faith, and.
not that of charity at the same time, n. 2417, 2383,
^146, 3325, 3412, 3413, 34 16, 3773, 4672, 47S0, 4783, '
4925, 5361, 7623 to 7677, 7752 to 7762, '7790, 8094,
8313, 8530, 8765, 9J86, 9224, 10555. fhat fhey,
-»l(ho are only in the dpctrine bf faith j arid npt io.tlie.
life pf faith, which is charity, were formerly called;
unpircuracised, or Philistines,) n. 3412, 3413, 8093>
That the ancients held the doctrine of loye to the
Lpr-d, and o| charity tpwards their ncighbpur, arid^
made tbe dpctrine of faith subservient thereto, n^
2417,3419,4844,4965. That doctrine deduced from the Word by an en-
ligbtene.d person, may be afterwards confirmed by
means of rational [arguments],, and that thus itisj
more fully understood, and is cprroborated, n, 2553,
2719, 27^0, 3052, 33iQ, 6047. See mors on this^
subject, at n. bl above., That tbey, who are ijn/ajith
separate froip charity -vy.oulfl have the doctrinals of ,
the church, implicitly belie''^*'» -vyijthput any rational
intuition, n, 3394.
That it is not the part of a wisp roam tp cppfi^m a,,
dogma, but tp see whether it is tr,u.e before he, cpij-
firms if, as is the case with them -tyhp are in illustra-
tiPri, n. 1017, 4741, 70;g, 7^gQ, 7950. That th^%bt, ¦pf

AND it's HEATENLY DOCTRINE. 199
of CPriflrmatipn is a natural light, and nbt spiritual,
¦and may be given even with the evil, n. 8780. That
all things, even falses, are capable of being con-
dtmed so as to appear as truths, n. 2482, 2490, 6033,
6865,8621. 258* That in the Word there is a spiritual sensCf
which is called the internal sense. That no one cart
know what the internal sense bfthe Word ii, unless he
know what correspondence is, n. 2895, '4322. That
all and every thing, even to the most minute parti
culars, which are in the natural ato rid, correspond to
spiritnal things, and thence are significative of them,
n. 2890to2S93, 2897 fo 3003, 3212 fo 3227. That the
spiritual things to which natural things correspond
assume another appearance in the natural [degree or
principle], so that they are not distinguished, n. 1887,
2396, 8920. That scarelffly any one knows at this
day, where, or in what part of the Word, its divi
nity is seated, when nevertheless it is in its internal or
spiritiral'sense, which at this day is not known even
to exist, n. 2980, 4989, That the mystery (mysticum)
of the 'Word is nothing else than what its internal or
spiritual sense contains, which treats of the Lord, of
his kingdom, and of the church, and not ofthe nsitu-
ral things which are in the world, n. 4923, That
the prophetical parts ofthe Word are in many places
uniritellig'ible, and thereifore of no use without the
internal sense ; illustrated by examples, n. 2608,
8020, 8398, As with respect fo what is signified by
the White Horse, mentioned in fhe Revelation,
n, 2760, siq. What by the keys Pf the kingdom of
the heavens that were given to Pefer, see the Preface
to the S2d<]hapteir'pf Genesis, n. 9410, What by the
flesh, blood, bread, and wine, in the Holy Supper,
and thus why it was instituted by the Lord, n, 8682.
What by fhe prophecies of JacPb concerning his
8on« in the 49th chapter of Genesis., n. 6306, ^33^ Xo
6465. What 1i>y •many prpphecies concerning Judah
Hrid Israel, which "by no means tally with that people,
nor \\\ -the literal sense have any coincidence with
theii -histoTy, n.eSSl, 6361, 6415, 6438, ,6444. Be-
iride'iimum'er-ableiother instances, n. 12608.
Qf

200 OF THE NEW JERUSALEM,
Of the spiritual or internal sense of the Word in
general, n, 1767 to 1777, 1869 to 1879, That there
is ail internal sense in all and every particular part of
the Word, ri. 1143, 1984, 2135, 23^3, 2395, 2495,
2619, That such things do not appear in the sense of
the letter, but fhat nevertheless they are contained
within it, n, 4442,
259. That the internal sense iof the Word is princi'
pally for the use of angels, and that it, is also for the
use of men. In prder that it may be knpwn what tbe
internal sense is, pf what qualijty it is, and whence it
IS, it may here be observed in general, that speech
and thought in heaven differ from speech and thought
in the world ; for in heaven they are spiritual, but in
the world they are natural ; wherefore whilst man is
reading the Word, the angels whp are with him per
ceive it spiritually, whilst men perceive it naturally;
pf consequence, the angels are in the infernal sense,
whilst men are inthe external sense; nevertheless
these two senses make one by. correspopdeoce.
That the Word is understood differently by the
angels in the heavens than by men on earth, the an
gels perceiving the internalor spiritual sense, whilst
men see orily the external or natural sense, n. 1887,
2396, That the angels perceive the Word in its in
ternal sense, and not i" 1*^ external sense, proved
from the experience of those who spake with me from
heaven, whilst I was reading the Word, n. 1769,
1770, 1771,1772, That the ideas and also the speech
•f the angels are spiritual, but the ideas and speech
of men are natural; that therefore there is an inter
nal sense, which is spiritual, for the use of the an
gels, illustrated by experience, n. 2333. That never
theless the literal sense of the Word serves the spi-
iitual ideas of the angels as a medium of con veyauce,
just as the words of speech do with mea to convey
the sense of the subject whereon they converse,
ri, 2143, That the things relating to the iritpmal
sense pf the Word, are such as those which belong fo
the light of heaven, and are therefore adapted to the
perception of angelsj, n, 2618, 2619, 2629, 3086.
That the things which the angels perceive froan the
2 Word

AND it's heavenly DOCTRINE. 201
Word are on this account precious to them, n. 2540,
2541, 2545, 2551. That the angels do not understand
a single syllable ofthe lefter ofthe Word, n. 64, 65,
1434, 1929. That they are unacquainted; with the
names of persons and places mentioned in the Word,
n. 1434, 1888, 4442, 4480. That names cannot enter
into heaven, nor be pronounced there, n. 1876, 1888.
That all names mentioned in the Word signify things,
and that in heaven they are changed into the ideas of
the thing which fhey signify, n. 768, 1888, 4310,
4442, 5225, 5287, 10329. That the angels also think
abstractedly from persons, n. 6613, 8343, 8985, 9007.
How elegant the internal sense ofthe Word is, even
where nothing but mere names occur, shewn by ex
amples from the Word, n. 1224, 1888, 2395. That
many names also in a series express one thing in the
internal sense, n. 5905. That all numbers in the Word
also -signify things, n. 482, 487, 647, 648, 755, 813,.
1963, 1988, 2076, 2262, 3152, 4264, 6175, 9488, 9659,
10217, 10253. That spirits also perceive the Word
in its internal sense, so far as their interiors are open
to heaven, n. 1771. That the literal sense of the
^ord, which is natural, is changed instantly with the
angels into the spiritual sense, because there is a cor
respondence between them, n. 6648, And that this is
effected without their hearing or knowing what is
contained in the literal or external sense, n, 10216.
Thus that the literal or external sense is confined to
man, and proceeds no further, n. 2015,
That there is an internal sense of the Word, and
likewise an inmost or supreme sense, concerning
which see n, 9407, 10604, 10614, 10627. That the.
spiritual angels, that is, those who belorig to the spi
ritual kingdom of the Lord, perceive the Word in its
internal sense, and that the celestial angels, that is,
those who belong to the celestial kingdom pf the
Lord, perceive the Wordin its inmost sense, n.2167,
2275. That the Word is for the use of men, and alsp for
tbe use of angels, being accommodated to each, n.
7381, 8862, 10322. That the Word is the medium of
anion between heaven and earth, jj.S310, 3496, 9218,.
D D 9216,

fO^i OF THE NEW JERUSALEM,
92l6, 9357,' That the corijnnction of heaven with man
is effected by means of the Word,.ii. 9396^ 9400,
9401, 10452. That therefore the Word is calledia
coviniJnt^ n- 9396. -Because covenant Signifies cbn-
irinction, n. 665v 666, 1023, 1038, 1864, 1996j 2003,
2021, 6804, 8767, 8778,' 03961, 10632.. -That thl^isiis
an infernal sense in the Wofrd, in conscqiuence of fhe
Word's having descended from the. Lord through the
three heavens even to man,; n. 2310, 6597. And fhait
thereby it is accommodated to the angels of the three
heavens, and also to men, n.. 7331', 8862. Hence it
isthat the Word is Divine, n. 2980, 4989. Artd that
it is holy, n. 10276v And that it is spiritual, n. 4480.
And' that it is divinely inspired, n. 9094. That this is
the meaning of inspiration, n. 9094.
That man also, who is regenerate, is actually inthe
internal sense of the Word, althbug^h he knows it
ndt^ inasmuch as his internal man is open, whichf is
endowed with spiritual p'eiideplibri, n, 10401. But
t&atin this case the spiritual [principle] of tbi Word
flpw$-in into nktural ideSis,MaiQ<d Ihus is pi/es£»iicd na- k
taraily, because, while mto- livesi in the world, he
thinfks in the* natural [principle]','- n. 5614, That
h'<»i(5« the light of truth, with thseni who are emlight-
efiieil,' is from tfteir internal, tbaitt is', through their in-
ternafl from the Lord, n. 10691i, 10694.' That dlso by
the same way a holy f ptiwciplej. flbws-in' witth those
who esteem th<e' Word teot^, n. .6789^* Forasmuch as
the regenerate man is actually in the internal sense of.
ttfe Word, and in the sanctity thereof, notwithstand-
it^his ignorance of it^ that therefore after death hel
corned into it, and IsfAp' Jphg(^f in the sense of the let-
tcrj^n-.^ae, 3342, 3^3.:--.''i^. ^'O ,.:lOT.:i '.u,i,-!u! ¦
''S@d>. That iiithe.i^e»f,al or ip^nkmh sense a/ the
Word are innumerable arcana, iThat tbcWoud in
its internal sense contaiiis iuriUmerablefJiings, wbiofi
exceed humaa comprehension-, n. 3085, 3Q86v That
it also contains things inexplicable, n. 1965. Which
oi^ represented PiMOr ^ aiigels^ aM<uiideit^(wd by
th«m, n. 167. Tbati tftw-iBteawaiseHse'eiif tbe Waxdi
cbntainS- arcana of bdai$^e% wMBfi rela^ tMtte Lor J
^ ib tM hea-^4ai»<aiids tHe e(iEtt»^ nv, It^

AND it's heavenly DOCTRINE. 208
2, 3, 4, 937. That those arcana do not appear in tbe
sense of the letter, n. 937, i£02, 2161. Tbat many
things in the writings pf the -prbphets, appear fo be
unconnected, which yet in their internal sense cohere
in a regular and beautiful connection, n. 7153, 9022.
That not a single word, nor even a single iota can be
omitted inthe literal sense ofthe Word, withdut an
interruption inthe iriternal sense, and that therefore,
-by the Divine Providerice ef.the Lbrd, the Woird has
been preserved so entire as to eAtery word and every
point, n. 7933. That innumerable things are con-
.tainedin every particutor part ofthe Word, n. 6637,
M20, 8920. And in every expression, Ti- 1689. -That
there are innumerable .thingsijCOntained in the Lord's
prayer, and iri every part thereof j n. 6619. And in
-the precepts of tbe Decalogue;- iuthe ex:ternal sense
of which, notwithstanding, some thiiligs-are Such as are
known to eVery nation without revelation j ?. 8867,
8900. - -
That in the Word, and particularly in the prophe
tical parts bf it, two expressions are used that seem
to signify the same thing, but that one expression
has relation tp gppdj iand ,the other to truth;' thus
one relates to what is spiritual, the other to what is
.celestial, n. 683, 707, 2516^ 8339.. That in the Word
g^ood and trufh are conjoined In a woriderful manner,
."nd that thaticoAjunction is apparerit orily to him who
.is acquainted 'with the irtternal sense, n. 10564. And
[thus that in the Wprd, and in every part thereof,
¦ there is a divine marriage, and a heavenly marriage,
.». 683, 79i!, 801, 2173, 2516, 2712, :5138j 7022. That
the divine marriage is the marriage of Divine Good
and.Divine Truth, thus it is the Lord, in whom alone
that marriage exists, n..30D4> 3005, 3009, 4158, 5194,
^5502,r6343, 7945, 8339, 5263,-9314. That by Jesus
; is signified Diviq«'GjOod,and Jjy Cbrist-ji'DivinfeTi-uth,
r and by both , the divine ipafriage, in heavfen ,which is the
^marriage of pivine Good and Divine Truth,; n, 3004,
..^005,3009, That this marriagetis' in every part ofthe
, Wordrfin its internal sense ; thus the Lord, as to Di-
cvirie^ROod arid.Ditiiie Truthj isin every part of the
-W»t4i m: 6562.. i That the aaarrib'i^^ pf gopd and
' J.Ti . D d2 truth

¦204 OF THE NEW JERUSALEM,
truth from the Lord iri heaven and the church, is
what is called the heavenly marriage, n. 2608, 2618,
2803, 3004, 321-1, 3952, 6179. That therefore in this
respect the Word is a kind of heaven, n. 2173, 10126,
That heaven is compared inthe Word to a marriage,
on account ofthe marriage of good and truth therein,
n, 2758, 3132, 4434, 4834..
That the internal sense is fhe essential doctrine of
the church, n. 9025, 9430, 10401. That they whoun-
dersfand the Word accordirig to the internal sense,
understand the essential true doctrine of the church,
¦ inasmuch as the internal sense contains if, n. 9026,
9430, 10401. - That the interrial of the Word is also
the internal ofthe church, and likewise the internal
of worship, n. 10460. That the Word is the doctrine
of love to the Lord, and pf charity towards our neigh?
bour, n. 3419, 3420.
That the Word in the letter is as a cloud, and that
in the internal sense it is glory, see the Preface to the
18th chapter of Genesis, ri. 5922, 6343, where this
passage is. explained, that " the Lord shall come in
^' the clouds of heaven with glory." That a cloud in
the Word signifies the Word in the literal sense, and
that glory signifies the Word in the internal sense,
see the Preface to the 18th chapter of Genesis, n.
4060, 4391, 6922, 6343, 6752, 8106, 8781, 9430,
10651, 10574. That those things w.hioh are in the li
teral sense, respectively fo those which are in the in?
ternal sense, are like rude projections round a polished
optical cylinder, from which nevertheless is exhi^
bited in the cylinder a beautiful image of a man, n.
1871. That in theptherlife, fhey who only allow
and acknowlege the literal sense Of the Word, are
represented by a deformed old woman ; but they whp
allow and I acknowlege the internal sense, together
with the literal sisnse, are represented by a virgin
beautifully cloatbed, n. 1774. That theWord in its
whole complex is an image ofbeaven, inasmuch as
theWord is Diyine Truth, and Divine Truth constitutes
heaven; and inasmuch as heaven resembles orie man»
that therefore the Word is in that respect as an image
pf man, n. ISSJl- That heaven in one complex re
semble^

AND it's HEAVENLY DOCTRINE. 205
sembles one man, may be seen in the work concern
ing Heaven and Hellj n. 59 fo 67. And that the
Divine Truth proceeding from the Lord constitutes
heaven, n. 126 to 140, 200 to 212. That fhe Word is
beautifully and agreeably exhibited before the angels,
n. 1767, 1768. 'fhat the literal sense is as the body,
and that the internal sense is as the soul of that body,
n. 8943. That of consequence the life of the Word
is from its internal sense, n. 1405, 4857. That the
Word is pure in the internal sense, and that it does
not appear so in the literal sense, n. 2362, 2396.
That the things which are in the literal sense of the
Word are holy on account of their internal contents,
n. 10126, 10728.
That the historical parts ofthe Word also contain
an internal sense, but remote from the letter, n. 4989.
Thus that the historical as well as the prophetical
parts of the Word contain arcana of heaven, n. 755,
1659, 1709, 2310, 2333. That the angels do not per
ceive those parts historically, but spiritually, n. 6884.
The reason why fhe interior arcana which are in the
historical parts', are less evident to- man than those
that are in the prophetical parts, n. 2176, 6597.
The quality of the internal sense of the Word fur
ther shewn at n. 1766, 1984, 2004, 2663, 3035, 7089,
10604, 10614. And illustrated by comparisons, n.
1873. S61. That the Word is written by correspondences,
and thus by representatives. That the Word, as to
its literal sense, is written by mere correspondences,
thus by such things as represent and signify the spi
rifual things which relate to heaven and the church,
n. 1404, 1408, 1409, 1640, 1619, 1669, 1709, 1783,
2179, 2763, 2899. That this was done for the sake of
the internal sense, which is contained in every part,
n. 2899. Thus for the sake of heaven, inasmuch as
the inhabitants therebf do not understand the Word
according to its literal sense, which is natural, but
according to its internal sense, which is spiritual, n.
2899. That the Lprd spake by correspondences, re
presentatives, and significativcs, because he spake
from the Divine, n. 9049, 9063, 9086, 10126, 10728. That

206 OF THE NEW JERUSALEM,
That thus the Lord spake, at the same time^ before
the world and before heaven, n 2633, 4807, 9049,
9063, 9086. That the things which the Lord sp^ake
fiUed the universal heaven, n. 4637. That the hi,<ito-
yical parts of the Word are representative, and the
expressions significative, n. 1640, 1659, ,1709, 1783,
,2687- That the Word could not be written jn any
; pther stile, consistently with its being the'm.ediura of
communiciftipn and conjunction with the heavens, d.
. 2899, 6943, 9481, That;they are in a great error, vvho
.despise the Word, on account, of the apparent sim
plicity and rudeness of its stile, ancj -who fancy, that
they should, receive the Wprd, if it were written in a
difl^erent stile, n. 8783. That the mode and stile of
writing, which prevailed amongst the most ancient
people, was by representatives apd sjgnificatives, ri.
605, 1756, 9942. That the ancient wise meri were de
lighted with the Word, because of the representa-
-tives and sjgnificatives therein, frpm experierice, n.
.2592,, 2593. That if a man of the most ancient cbqrch
had read the Word, he would have seen the things
which are in tl^e internal sense clearly, and those
which are in the external sense obscurely, n. 449.
¦ That the sous pf Jacob were brpught into tbe land of
.Canaan, because all the places in that land, from, fhe
.most aucient time^, were made representative, ri. 1585,
3686, 4441, 5136", 6616. And thus that the Word
.might there be written, in >vhich those places were to
'be mentioritd for the sake of the internal sense, n.
3686, 4447,, 61,3(5, 6616. But that nevertheless the
IWordj as.tothe external sense, was changed for fhe
sake ofthatnatiQri* bvit notastothe internalsense, n.
J0453, 10461, 106Q3, 106p4. In order tbat it may be
iknown whatthepprresppridences and repregenfatives
jn the Word:are,.^nd.what is their qualify, something
thall also be said, cpnceruing them.
.That.allthwgs whiph c.prresppnd are likewise re-
presentativejand tb«r,eby sigriificatiiVe, thus that cor
respondences and representatives are; one, ri. 2890,
-8897,5971,2987, ggSpi 2990,,.30b#i 3226. What cor-
resppnd'erices and .represeptatipns are, frpm experi
erice and.ejjsampks,, riu^m 29.§7 tp:3P02,.;3213tP
; " 2 ¦ 3226,

AND it's heavenly DOCTRINE; 207
3226, 3S37 to 3352, 3472 to 3485, 4218 to 4228,9280. -
That the science of correspondences arid represerita-
tions was the chief science amongst the aniSients, n.
3021, 3419,4280, 4749, 4844, 4964, 4965,, 6004^ 7729,
10252. . Especially amongst the people of the east,
n.6702,,6692, 7097, 7779,9391, 10252, 10407; and;
in Egypt more than in other countries, n,. 5702, 669^^
7097, 7779, 9391, 10407. Also amongst the gentiles,
as in Greece and other places, n. 2762, 7729. But
that at this day it is amongst the sciences which are
lost, particularly: in Enrope, n. 2894, 2895, 2994,
3630',: 3632, 3747, 3748, 3749,. "4581, 4966, 10252,
That nevertheless this science is more excellent than
all other sciences, inasmuch as without it the Word
cannot be.'uiiderstood, noi- the sigriification ofthe rites
of the Jewish church, which are recorded in the
Word ; neither can it be krtown what hea\^eri is, nor
what the spiritual [principle] is, nor in what mariner
a spiritual influx takes place into what is natural, with
many other matters, n. 4280, and in the places above
cited. That. all the things wliich appear before angels
and spirits, are, representatives, according to corres
pondences, of such things as relate to love and faith,
n. 1971, 32l3 to 3226, 3457, 3475, 3485, 9481, 957-4j,
9576, 9577. That.the heavens are full of representa
tives, m. 1521, 1532, 1619. That representatives^ are
more beautiful, and more perfect, in proportion! as
thfey are': more interiorly in the heavens, u. 3475.
That representatives there are reail appearances, in
asmuch as they are derived from the light of heaven,
Whieh. is; the Divine Truth, and which isithe very es-
sfenbiil ofthe existence of all things,; u. 3485'.
'. The reason why all and singular the things whick
are in tJife spiritual' -world have representatiorts in tlie
qataral world, is because what is internal assumes a
suitable clothing in what is external, wherefey" it;
makes itself visible' and apparent jh. 6275', 6284,
6299. Thus tlxe erid assumes a suitable cloth ing, that
it' may eXist as the cause in an inferior sphere, and?
aftterwafds that it may exist as the effect in a sphere
sttlt thate iriferipf ; and when the end, by means- of
tito ciHise,, becomes theeftet;,. it: t fa<en' becomes-, visitile ,
pr

208 OF THE NEW JERUSALEM^
or appears before the eyes, n. 5711. That this may
be illustrated by the influx of the soul into the body,
whereby the soul assumes a clothing* of such things
in the body, as may enable all the things which it
thinks an^l wills, to appear and become visible;
wherefore the thought, when it descends by influx
into the body, is represented by such gestures and
actions as correspond thereto, n. 2988. That the af
fections, Avhich are of the mind, are manifestly repre
sented in the face, by the various configurations of
the countenance," so that they may be seen therein,
n. 4791 to 4805, 5695. Hence itis evident, that all
and singular the things of nature have in them a la
tent cause and end from the spiritual world^ n. 3662j
6711. Inasmuch as those things which are in nature
are the ultimate effects, within which are prior [or
superior] things, n. 4240, 4939, 5051, 6275, 6284,
6299, 9216.. That internal things are those which are
represented, and external things those which repre
sent, n. 4292.
Forasmuch as all the things in nature are represen
tative of spiritual and celestial things, therefore, in
the ancient times, there were churches, wherein all
the externals, which were rituals, were representa
tive; wherefore those churches were called repre
sentative churches, n. 519, 621, 2896. That the
church founded amongst the children of Israel was a
representative church, n. 1003, 2179, 10149. That
all the rituals therein were external things which re
presented the internal things which are ofbeaven and
the church, n. 4288, 4874. That representatives of
the church and of worship ceased when the Lord
came into the world, because the Lord opened the
internal things ofthe church, and because all the ex
ternals otthc church in a supreme sense regarded him,
n. 4832.
262. Of the. literal or external sense of the Word.
That tlie literal sense of the Word is according to
appearances in the world, n. 584, 926, 1719, 1720,
1832, 1874, 2242, 2520, 2533. And adapted to the
capacity ofthe simple, n. 2533, 9049, 9063, 9086.
That the Word in its literal sense is natural, n. 8783. ¦
Because

AND it's heavenly DOCTRINE. 209
Because what is natural is the ultimate wherein spi
ritual and celestial things terminiite, and upon which
they rest, like a house upon its foundation; and that
otherwise the internal sense ofthe Word without the
external, would be like a house without a foundation,
n. 9369, 9430, 9824, 10044, 10436. That the
Word, because it is of such a quality, is the conti
nent of a spiritual and celestial sense, n. 9407. And
because it is of such a quality, that it is holy and di-,
vine in its literal sense as to all and singular the
things fhereJin, even fo every iota, n. 639,680, 1319,
1870, 9198, 10321, 10637. That the laws ordained for
the children of Israel, notwithstanding their abroga
tion, are yet the Holy Word, on account of the inter
nal sense which they contain, n. 9210, 9259, 9349.
That amongst the laws, judgments and statutes, or
dained in the Israelitish and flewish church, which
was a representative church, there are some which
are still in force both in their external and internal
sense ; some which ought to be strictly observed in
their external sense; some which may be of nse, if
people are disposed to observe fhem ; and some which
are altogether abrogated, n. 9349. That fhe Word
is divine, even as to those which are abrogated, n.
10637. What the quality ofthe Word is, as to the literal
sense, if not understood at the same time as to the
internal sense, or, which is the same thing, according
to true doctrine from the Word, n. 10402. That
innumerable heresies arise from the literal sense with
out fhe internal sense, or without true doctrine from
the Woi"^) "• 10401". That they who are in an exter
nal without an internal, cannot endure the interior
tilings ofthe Word, n. 10694. That the Jews were
of such a quality, and that they are also such at this
day, n. 301, 302, 303, 3479, 4429, 4433, 4680, 4844,
4847, 10396, 10401, 10407, 10694, 10701, 10707.
263. That the Lord is the Word. That the Word
ia its inmost seuse treats only of the Lordj and de
scribes all the states of the glorification of his Human,
that is, of its uriion with the Divine itself, and like
wise all the states of the subjugation of the hells, and
Ee of

410 OF THE NEW JERUSALEM,
ofthe ordination of all things thereiri and in the hea
vens, ri. 2249, 7014k Thus that in vhat sense is de
scribed the Lprd's whole life in the world, and that
thereby the Lord is cpntirtually preserit with the ari-
gels, ri. 2523. Corisequently that the Lord aloue is
iri the irimostof the Word, and that the divinity and
sanctity of the Word is from thence, n. 1873, 936T.
That by the Lord's sayirig that all fhe Scripture con
cerning him was fulfilled, is signified that all the
things Mere fulfilled whicli are contained in the iri-
most sense, n. 7933.
That tlie Word signifies the Divine Truth, n. 4692,
5075, 9987. That the Lord is the Word because he
is the Divine Truth, n. 2533. That fhe Lord is the
Word also, because the Word is from him, and treats
of him, ri. 2869. And because it treats ofthe Lord
alone in its iftmost sense, thus because the Lord him
self is therein, n. 1873, 9367. And because in all arid
singular the thirigs of fhe Word there is a marriage
of Divine Good arid Divine Truth, n. 3004, 5602.
That JesUs is Divine Good, and Christ Divine Truth,
n. 3004, 3005, 3009. That Divine Truth is what alone
is real, and that that in which Divine Truth is, which
is from the Divirte, is what alorie is substantial, n. 5272,
6880, 7004, 8200. And inasmuch as Divine Truth
proceeding from the Lord is light in heaveri, and Di
vine Good is heat in heaven ; and inasmuch as all
things in heaven derive their existence from Diviue
Grood and Divine Truth ; arid inasmuch as the uatu-
ral World has its existence by, [or through] heaven,
or the spiritual world; it is plain thatall things which
were created, were created frpm the Divine Truth,
or frpm the Word, according fo these words in John,
*' In fhe beginning was the Word, arid the Word
*' was with God, and God was the Word, and by it
^' were all things made which were made, and the
Word was made Flesh, n. 2803, 2884, 5279,7830.
Further particulars coricernirig the creation of all
things by Divine Truth, consequeritly by the Lord,
may be seeri in the Treatise ori Heaven and Hell,
n. 137 : And more fully in the two articles therein, n.
Il6 to iSSj and n. 136 to 140. That

AND it's heavenly DOCTRINE. 211
That the conjunction of the Lprd with man is ef
fected through the Word, by means of the internal
sense, n. 10375. That conjunction is effected by all
and singular the things of the Wprd, and that the
Wprd is therefpie tp be admired abpve all pther
writings, n. 10632, 10633, 10634. That since the
Wprd has been written, the Lord thereby speaks with
men, n. 10290.
264. Of those who are against the Word. Of those
who despise, mock at, blaspheme,^ and profane the
Word, n. 1878. Their quality in the other life, n.
1761, 9222. That they may be compared fo the vis-
cousparts ofthe blood, n. 5719. Whatdanger arises
from profaning the Word, n. 671 to 682. How hurt
ful it is, if principles of fhe false, particularly those
which favour the love of self and of the world, are
confirmed by the Word, n. 589. That they who are
in no affection of truth for the sake of truth, utterly
reject the internal sense pf the Wprd, and nauseate
it, from experience, n . 6702. Of some in the other life,
who have rejected the interior things of the Word,
that they are deprived of rationality, n. 1879.
265, Further particulars concerning the Word. That
the term Wobd in the Hebrew tongue sigoifies various
things, as speech, tbeught pfthe mind, everything
Ihat has a real existence, and also any thing, n. 9987.
That Word signifies Divine Truth and the Lord, n.
4692, 5075, 9987. That words signify fruths, n. 4£9g,
5075; that they signify doctrinalsj^. 1288. That the
ten words signify all Divine Truths, n. 10688.
That they signify things which really exist, n. 1785,
S075, 5272.
That in the Word, particularly in the prophetical
parts, there are two expressions to signify one thing,
and that the one has relation to gopd and thk pther to
truth, which are thus conjoined, n. 683, 707, 5616,
8339. That it cannot be known what expression has
relation to good, and what to truth, but frpm the in
ternal sense ofthe Word, for ther* are proper words
by which the things relating to good are «xpres8ed,
and proper words by which the things relating to
truth arc exfw^s^eid, n, 793, 801. And thjs so deter-
E e 2 minately

212 OP THE NEW JERUSALEM,
minately that it may be known merely from the words
predicated, whether the subject treated of be goodj or
whether it be truth, n. 2722. That frequently also one
expression implies a universal, and the other e^i-
pression implies a certain specific particular of that
universal, n. 2212. That there is a species of reci
procation in the Word, concerning which see n.2240.
That many things in the Word have also an opposite
sense, n. 4816. 'That the infernal sense proceeds regu
larly according to the subject predicated, n. 4502.
Thatthey, who have been delighted wilhthe Word,
in the other life receive the heat of heaven, wherein
is celestial love, according to the quality and quari-
tity of their delight from love, n. 1773.
266. Which are the books ofthe Word. That the
books of the Word are all those which have the inter
nal sense ; but that those books, which have not the
internal sftise, are not the Word. That the books of
the Word in the Old Testament are, the five books of
Moses, the book of Joshua, the book of ifudges, the
two books of Samuel, the two books of Kings, the
Psalms of David, the prophefs Isaiah, Jeremiah, the
Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos,
Obadiah, Jonah, Micah, Nahum, Habal^kuk, 2iepha-
niah, Haggai, Zechariah, Malachi; and in the New
Testament, the four evangelists, Matthew, Mark,
Luke, John, and the Revelation. The rest have not
(be internal sense, n. 10325.

Of PROVIDENCE.

267. A HE government of the Lord in the hea
vens and in the earths is called Providence; and
forasmuch as all the good of love and all the truth
of faitbj which give salvation, are from him, and
nothing at all from inan^ it is hence evident that tbe

AND it's HEAVENLY DOCTRINE. 213
the Divine Providence of the Lord is in all and
singular the things which conduce to the salva
tion of the human race : this the Lord thus teaches
in John, " I am the way, the truth, and the life,"
xiv. 6 ; and in another place, " As the branch
" cannot bear fruit of itself, unless it shall abide
" in the vine, so neither can ye unless ye shall
" abide in me ; except from me ve cannot do anj
" thing," XV. 4, 5.
268, The Divine Providence of the Lord ex
tends to the most singular things of the life of
man ; for there is only one fountain of life, which
is the Lord, from whom we are, live, and act,
269, They who think from worldly things con
cerning the Divine Providence, conclude from
thera that it is only universal, and^that singulars
appertain to man ; but they do not know the ar
cana of heaven, for they form their conclusions
frpm the loves of self and ofthe world, and their
pleasures ; wherefore when they see the evil ex
alted to honourSj and acquire wealthy more than
the goodj and that success attends them according
to their artifices, they say in their heart, that this
would not be the case, if the Divine Providence
were in all things and singulars ; but they do not
consider that the Divine Providence does not re
gard that which briefly passes away, and ends with
the life of man in the world, but that it regards-
that which remains to eternity, thus which has
no end : what has no end, that Is ; but what has
an end, that respectively Is not : let.hira who is
capable consider, whether a hundred thousand
years be any thing to eternity, and he will per
ceive that it is not; what thea are some years of
life in the world ? i
270. Every

214 or THE NEW JERUSALEM,
270, Every one who rightly considers it may
know, that eminence and opulence in the world
are not real divine blessings, notwithstanding man,
from the pleasure he finds in them, calls them so;
for ihcy pass away, and also seduce many, and
liirn them away from heaven ; but that eternal
life, and its happiness, are real blessings which are
from the Divine -. this the Lord also teaches in
Luke, " Make to yourselves a treasure that failclh
" not in the heavens, where the thief cometh not,
" nor the moth corruptcth ; for where your Irea-
" sure is, there will your heart be also."
271. The reason why success attends the evil
according to their arts is, because it is according
to divine order that every one should act what he
acts from reason, and also from liberty, wherefore
unless man were left to act from liberty according
to his reason, and thus unless the arts which are
thence derived were to succeed, man could by no
means he disposed to receive eternal life, for this
is insinuated when man is in liberty, and his rea
son is enlightened : for no one can be forced to
good, forasmuch as nothieg tiiat is forced inheres
with him, for it is not his own ; that becomes a
man's own, which is done from liberty according
to his reason, and that is done from liberty which
is done from the will or lo\e, and the will or iove
is tbe man himself: if a man were forced to that
which he does not will, his mind would continu
ally incline to tliat whidi he doc« will : and be-
sades, every one strives after what is forbidden, and
this from a latent cause, because every one strives
to be at liberty : whence it is plain^ that unless
man were kept in liiiefty, goiod could not ba
provided for him. 372. To

AND it's HEAVENLY DOCTRINE. 215
272. To leave man from his own liberty also
to think, to will, and, so far as the laws do not re
strain him, to do, evil, is called permission.
273. To be led to felicities in the world by
means of arts, appears to man as if it were from
his own proper prudence, but still the Divine Pro
vidence incessantly accompanies by permitting and
continually withdrawing from evil ; but to be led
to felicities in heaven is known and perceived to
be not from man's own proper prudence, because
it is from the Lord, and is effected of his Divine
Providence by disposing and continually leading
to good. 274. That this is the case, man cannot compre
hend from the light of nature, for from that light
he does not know the laws of divine order.
27.^. It is to be noted that there is providence,
and pr£Evidence [or foresight] ; good is what is
provided by the Lord, but evi! is what is prsevided
[or foreseenj ; the one must accompany the other,
for what comes from man is nothing but evil, but
what comes from the Lord is nothing but good.

EXTRACTS /rom the ARCANA CfEL ESTIA.
J ORASMUCH as all the good which is provided
for man by the Lprd flpws-in by influx, therefore in
the following Extracts those particulars which are
contained in the Arcana Coeiestia concerning Influx
shall be adduced: and forasmuch as the Lord pro
vides all things according to divine order, therefore
also those particulars shall be adduced which are con
tained in that work concerning Ordeb. 276. Of

216 OF THE NEW JERUSALfcM,
276. Of Providence. That providence is the go
vernment of the Lord in the heavens and in the e.irtlis,
n. 10773. That the Lord, from providence, governs
all things according to order, and thus that govern
ment according to order is providence, n. 1755, 2447.
And that he governs all things either from will, or
from leave, or from permission ; and thus in various
respects according to the quality appertaining to
man, n. 1756, 2447, 3704^9940. That providence
acts invisibly, n. 5580. That most things which are
done from providence appear toman as contingencies,
n. 6508. That providence acts invisibly, in order
that man may not be compelled to believe from visible
things, and thus fhat his free-will may not be hurt ;
for unless man is at liberty he cannot be reformed,
thus he cannot be saved, n. 1937, 1947, 2876, 2881,
3854, 6508, 5982, 6477, 8209, '8907, 9588, 10409,
10777. That the Divine Providence does not regard
temporary things which soon pass away, but eternal
things, ri. 5264, 8717, 10776; illustrated, n. 6491.
That they who do not comprehend this, believe opu
lence and eminence in the world to be the only ob
jects of providence, and therefore call such things
blessings from the Divine, when nevertheless fhey are
not regarded as blessings by the Lord, but only as
means conducive fo the life of man in the world ; but
that those things arc regarded by the Lord which
conduce fo man's eternal happiness, n. 10409, 10776,
That they Avho are in fhe divine providence of the
Lord, are led in all general and particular matters fo
eternal happiness,^ n, 8478, 8480, That fhey do not
think or comprehend this, who ascribe all things to
riature and man's own prudence, and nothing to the
Divine, n. 6481, 10409, 10776.
That the divine providence of the Lord is not, as
is believed in the world, universal only, and the par
ticulars and singulars dependent on man's own proper
prudence, n. 8717, 10775. That no universal is given
but from and with singulars, because singulars taken
together are called a universal, as particulars taken
together are called a general, n. 1919, 6169, 6338,
6482, 6483, 6484. That a universal is of such a qua-
2 Iity

AND it's HEAVENLY DOCTRINE. 2lt
Iity as the singulars are of which it is formed, and
with which it co-exists, 918, 1040, 6483, 8858. That
the providence of the Lord is universal, because
existing in the most singular things, n. 1919, 2694,
4329, 5122, 5904, 6058, 6481 to 6486, 6490, 7004,
7007, 8717, 10074 ; confirmed from heaven, n. 6486.
That unless the divine providence of the Lord were
universal, acting from and in the most singular things,
nothing could subsist, n. 6338. That all things are
disposed by it into order, and kept in order both ia
general and in particular, n. 6338. How the case
herein is comparatively with that of a king on earth,
n. 6482, 10800. That man's own proper prudence is
as but a small speck of dirt in the universe, whilst
the divine providence is respectively as the universe
itself, n. 6485. That this can hardly be compre
hended by men in the world, n. 8717, 10775, 10780.
Because many fallacies assail them, and induce
blindness, n. 6481. Of a certain person in the other
life, who believed from confirmation in the world,
that all things were dependant on man's own proper
prudence, and nothing on the divine providence;
and that the things appertaining to him appeared in
fernal, n. 6484.
The quality of the .Lord's providence with respect
to evils, n. 6481, 6496, 6674, 10777, 10779. That-
evils are governed by the Lord by means of the laws
of permission, and that they are permitted for the
sake of order, n. 8700, 10778. That the permission
of evil by the Lord is not as of one who wills, but
as of orie who does not will, but who cannot bring aid
on account of the urgency of the end, which is sal
vation, n. 7877. That to leave man from his own
liberty to think and will evil, and, so far as the laws
do not prevent him, to do it, is to permit, n. 10778.
That without liberty, thus without this permission,
man could not be reformed, thus could not be saved,
maybe seen inthe dpctrine pf Liberty, u. 141 to
149 above.
That the Lord has providence and prjevidence for
foresight,] and that the pne does not exist without
the Pther, n. 519^, 6489. That good is provided by
' ' F F the

218 OF, TUE. IfE:]!*; .^^IJSfljEJUf,
the .Lord, arid evil prsevided [or foreseen,] ri. 5155,
5195,6489,10781.' That there is no such thing as predestination or fate,
n. 6487. That all are predestinated to heaven, and
iid one to hell, n. 6488. That manis uuder no ab-
sdlute necessity from pirovidence, but.at pcrf/ct li
berty, illustrated by cpmparisPri, n. 6487. Tiu'thy
the elect in the Word are undpr^tppd tjicy who are
iri the lifo of good, and in that of truth from thence,,
n. 3765, S900, 5067, 5058, How it is to be under-,
stpod that " God would.deliver one ii^ap into another's
hand," Exod. x^i; 13. n. 9Q10.
That fortuftp., wiliich appears, i<i, the world wonder
ful in many circumstances, is an operation of divine.
providence inthe ultimate of ordtr, according to the;
quality of the sfi^te of man ; and thatthis may, afford,
a confirmation, that the, divine providence is inthe
most iingular of all things, n, 5,049, 5179, 6493,
6494. Tiiat this operation is from the, spiritual
world, and that it? variations are from thence ;
pioved from experi'^nce, n. 5179, 6493, 6494*
277. Of Influx. Of the influx, of heaven into the
world, and ofthe influx of tl^e soul into all things of,
the body, from experience, n. 6053 to 6058, 6189 to
6215, 6307 to ,6327, 6466 to 6495, G508 to 662(5, That
nothing existspf or from itsjelf, but from. what is prior,
to itself, thus all things from, what' is first, ,n,, 4523,.
4524, 6040, 6056. That as, ail thirjgs existed, they
a^so fubsist, because subsistence is perpetual exist
ence, n, 28^6, 2888, 36^;^, 3628, 3648, 4523, 4524i.
6040, "6p5(5, Thfij,, ipflpx ta.kes place according, to ^
thai order, n. 7&70, Hence it is p)i,ain that all^hings.
suL.sls! perpetually. from the first esse, because they
thence derive their existerice, n. 4523, 4524,, 6040,,
6066. That th? aU of life flowsf iu from the first {souiCQy
of it,j bfciiise it is thenca derived, thus fr9m the.'
Lord, n. aOOl, 3318, 33^7, 3338, 3344, 34,84, 3619, ,
3741. 3742, 3743, 43i8, 4319,, 4320,,, 4417, 4,52^,
4^82, 5847, 6986, 6325, 6468, 0469, "6470, 6479,
91^7,9, 10196. Tb^t every existeje:iii?,fr.9p.,ap esse,
andihat nothing c^n exist ,unlej|§,'itg,<esg^be|i,n, it, n,
4^3,4524,6040,6056, , , ,
That

AND it's HEAVENLY DOCTRINE. 2lO
That all things wbich a man thinks andwills floW-
in into him; from e*pei*iencfe, n. 904, 2886, 2887,
2888, 4161, 4319, 4'^0, '5846, '5848, 6189, '6191, 6194,
6197, 6198, 6199, Wl3, 7r47, 10219. Th^ man's
ability of examining things, and of thinking aud
forming Analytical conclusions, is from influx, n. 1288,
4319, 4320. That man could not live one momeWt if
the influx from the spiritual wortd were fak(;n aWay
from him ; but that still man is in liberty, frorii expe
rience, n. 2887, 584'9, 5854, 6321. That the life wliich
flows-in from the Lord, is varied according to man's
state, and according to his reception Of it, n. 2069,
5986, 6472, 7343. That with the evjl, the good whicH
flows-in from the Lord is thrived into evil, and the
truth into ilie false, frdfti experience, n. 3643, 4632.
That the ^ood and truth, which continually flo.-yir-ia
from the Lord, are So far received, as evil and the
false do not oppose their reception, n. 2411, 314^,
3147, 5828.
I'hat all good flo'vfs-iri from the Lord, arid all, evil
from hell, n. 904, 4151, That at this day man be
lieves all things to be ift himself and to be from him
self, when nevertheless he receives them by influx,
and that be might know this from the tenet of the
church, which maintaiiis that all good is from hea-
tefl, and all evil from hell, n. 4249, 6193, 6206, But
that if he would believe thfe reality of this matter, bp
-would not appropriate evil to himself, but cast it back
from himSelf into hell, neither would he make good
his own, arid thus would nPt claim any merit from it,
n. 6^06, 6^4, 6335. How happy the state of man
would then be, aS he -(vould vieW both good and evil
ftom the inferior ftbta the Lord, n. 6325. That they
\^ho den jr heaven, or know nothing about it, dp npt
khpw that ther^ is ariy infltix from thence, n, 4322,
8649, 6193, 6479. What influx is, illustrated by
cortipatiteohs,n. 6128, 61^0, 9407.
That influx is spiritual, and npt physical, thus that
it is frpm the s]^iritual vi'erld i'nto the natural, and not
from the natuM world into the spiritual, n. 3219,
5119, 5259, 5427, 6428, 5478, 6322, 9110, 9111.
TSatsjJiritual infllix passes through the internal man
F f 2 into

220 OF THE NEW JERUSALEM,
into the external, and not contrarily, n. 1702^ 1707,
1940, 1954, 5119, 6259, 5779, 6322, 9380. Because
the internal man is ih the spiritual world, and the ex
ternal in the natural, n. 978, 1015, 3628, 4459, 4523,
4524, 6057, 6309, 9701 to 9709, 10166, 10472. That
the appearance of influx passing from external into
internal things, is a fallacy, n. 3721. That influx
passes into man's rational [principles], and through,
these into things scientific, and not contrarily, n.
1495, 1707, 1940. What is the order of influx, n.
775,880, 1096, 1495,7270.
That there is an immediate influx from the Lord,
and also a mediate influx through the spiritual world
or heaven, n, 60h3, 6307, 6472, 9683, 9483. That
the immediate influx from the Lord enters info the
most singular of all things, n. 6058, 6474 tp 6478,
8717, 8728. Ofthe mediate influx of the Lord
through heaven, n. 4067, 6982, 6985, 6996. That
it is effected by means of the spirits and angels who
are adjoined to man, n. 697, 5846 to 5866. 'I'hat
the Lord, by means of angels, flows-in into the ends
from which, and for the sake of which, a man thinks,
wills, and acts after such or such a nianner, n. 1317,
1646, 5844, 5854. And thus into those things which
aieof conscience with man, n, 6207, 6213. But by
means of spirits into the thoughts, and thence into
the things ofthe memory, n, 4186, 6864, 5858, 6192,
6193, 6198, 6199, 6319. That this can with difficul
ty be believed by man, n. 6214. That the Lord
flows-in into first [principles] and at the same time
into ultimates, or into«inmost [principles] and at the
same time into extremes, and in what manner, n.
5147, 5160, 6473, 7004, 7007, 7270. That the influx
ofthe Lord is into good with man, and by [or through]
good into truth, and not contrarily, n. 5482, 6(349,
6027,8686,8701, 10153. That good gives the fa-
culty of receiving iriflux from the Lord, but not
truth without good, n. 8321. That it is not what en
ters into' the thought, but what enters intp the will,
that is hurtful, because this is apprppriated tp the
man, n. 6308. That the divine [principle] is tacit
and pacific in the supreme [principles], but that as it

AND it's HEAVENLY DOCTRINE. 221
it descends towards the inferior [principles] with man
.it becpmes unpacific and tumultuous on account of
the things therein being inordinate, n. 8823. The
quality of the Lord's influx with the prophets, n.
6212. ^ ^
That there is a common (or general) influx, which
is described, n. 5850. That it is a continual effort
of acting according to order, n. 6211. That this in
flux takes place into the lives of animals, n. 5850.
And also into the subjects ofthe vegetable kingdom,
n. S648. That thought is formed into speech, and
the will into gestures with man, according to this
common (or general) influx, n. 5862, 6990, 6192,
6211.
278. Of the influx of life with man in particu
lar. That there is one only fountain of life, from
which all live both in heaven and in the world, n.
1954, 2021, 2636, 2658, 2886 to 2889, SOOl, 3484,
3742, 5847, 6467. That this life is from the Lord
alone, illustrated by various things, n. 2886 to 2889,
3344, 3484, 4319, 4320, 4524, 4882, 6986, 6325, 6468,
6469, 6470,-9276, 10196. That the Lord is life itself,
may be seen in John i. 1, 4 ; chap. v. 26 ; chap xiv.
6. That life from the Lord flows-in with angels,
spirits, and men, in a wonderful manner, n. 2886 to
2889, 3337, 3338, 3484, 3742. That the Lord flows-in
from his divine love, which is of such a quality, that
it wills that what is its own should be anotlier's,n.
3742, 4320. That all love is of such a quality, thus
divine love infinitely more so, n. 1820, 1866, 2263,
6872. That hence life appears as if it were in man,
and not as flowing-in, n. 3742, 4320. The reason
why life appears as if it vfete ii,i man, is also because
the principal cause, which is life from the Lord,
and the instrumental cause, which is the recipient
form, act as one cause, which is felt in the instru
mental, n. 6326. That the chief of the wisdom and
intelligence of the angels consists in perceiving and
knowing that the all of life is from the Lord, n. 4318.
Concerning the joy of angels perceived and con
firmed by their discourse to me, from the considera
tion, that they do, not live frpm themselves, but from
2 " "the

SSS OF THE NEW JBiRVSAt;eM>
tbe Loi-d, n. 6499. Tliat the evil are -lidt willingtd
be convinced f?hat lifeis received by influx, n. 3743^
That doubts •concerning the irtflluSt of life from the
Lord cannot be removed, so long as fhlltidfes,. igno
rance, and a negative [principle] prevail, n. 6479,
That it is generally known in fhe c-liiWdh, that all
^opd arid truth is from heaven, that is, through hea-
"vein from *he Lord, and that all evil and false iS from
bell ; ajud yet the all of life hath relation to good and
truith, arid to evil and the Mse, insomuch that theri;
is iBPthing of life without them, n. 2(893, 4l5'I. That
the doctrinal tenets of the church derived fibiA fhte
Wprd teach the same thing, nt 4249. That never
theless man does not believe that life flows-in, iS.
4240. That if the communicaiion and connexion
with spirits and angels were fakeh away, rrian wou'ld
instantly die, h. 2887. That it is evidterit from hehccj
that the all of life flows-in from the first esse of life,
because nothing exists from itself^ but from things
prior to itself, thus all things and singulars exist
from that which is first ; and because every thing
mustfiubsist from the same source froni which it first
existed, inasmuch as subsistence is perpetual exist
ence, n. 4523, 4524. That angels, spirits, arid men,
were created to receive life, thus that tlicy are
only forms recipient of life, n. g021, 3001, 3318,
3344, 3484, 3742, 4151, 5114, 6986. That thfei*
forms are such as is the quality of th^ir recep
tion, n. 2888, 3001, 3484, 5847, 5986;, 6467, 64t2.
Thivt men, spirits, and angels, are therefore such
as are their forms recipient of life from the
Lord, ri. 2888, 5847, 6986, 6467, 6472. That
man is so created, that in his inmost [principles],
and in tbe principl<js following in otdir, he is capa
ble of receiving the Divine, and of being elevated
to the Divine, and of being conjoined with the Dl^
Vine by means of the good, of love anfd tlfe truths of
&ith, and that Pn this accpunt he llvfiS' tp 6terriity,
W%ich is not the ease with beasts, n. 6114.
That life from the Lord flows-in also with tlje evil,
ttoos^ also with those who are ito hell, n. ^706, 3T43,
441^j 10196. But that they turn good' iiltp evil and

and; it-'s,heav^i,y« dpctrine. 2^
truth intp tbe false, and tluis life into spiijitual!dlBath,
fq«i such as thp raan.isj.such is his reception of liffe,
n. 4319, 43^0, 441,7. Th,at.goods and. truths from the
Lprd are also continually flowing-in with-r thom, butr
that they either reject or sufibcate, or-pervert them,,
^,3743. That they who are inevils>, and fromthenoe
in falses, have not real life, and the qualify of their-
life,, n. 726, 4623, 4742, 10284, 10286..
279. Of order. TJiat divine truth proceeding
fi^m, the Lord is that from which order is,, and'tbat^
divine good is, the essential of order, n. 1728,225%,
8700, 8988i That the Lord' is order, ina-smuch. as*
divine good andidivine truth. are from tlvp Lord, yea,
are the Lord, iu the heavens; and ia, the earths,; n*
1019, 2OII5. 6110,, 6703,, 10336j 10aI9. That divine.
truths are thp, laws of order, n. 2247,; 7995. Tbat
where order is, thpre tb? LordJs prf»eat, but that
wdiere order is.notj th^re the Lord is, npt present, n*
6703. Inasmuch as divine truth, ist order, and divine
gpod iSi the essentiaL of order, that therefore all
a^/^ singular the things in the uui ver.se have relation",
tp goodiamf truth!,, that fhey inay be any thing, be
cause tbe.y have- relation, to order, n. 2451, 3166r,,
4390, 4409, 6232,.7266, 10122, 10636. That good,
a?: being the essential of order, disposes trpiths into
P|dEr, and not vic^versa, ,n. 3316;, 3470, 4302, 5704,j.
57^9, 6028, 6690. That the, universal heaven, as tp.i
all' the angelic societies, is arranged by the Lordi
accprdipg. to his divine order, because the I^ijvine of ''
the Lord with the angels, constitutes heaven, n.
3038i, 7211, 9128, 9338^ 10125, .10161, 10J57. Thati
hence the form of heaven is a form aecoidiog tp.*
divine order, n. 4040 to. 4043, 6607 tp, 9877,
That so far as man lives according to order, thua^
sp far as he liives in good according ta divine truths, ,
which are the laws of order, so far is he a map^ n, -
4839.4 Thatsoifar as he ,thusi lives, sofari-dpes he*
appear in the other life as a perfect and beautiful
man, but so far as he dpes.not thus, live, sofar dpe&'l
he apirear asa;mpiister, n. 4839, 6606 j 6626, Henco
it appears that alj things of order are .coUectjed toge-?.
th?r io man? and that from creation iieisj.di«ia« orde*-' in

824 OF the new JERUSALEM,
in a form, n. 4219, 4220, 4223, 4523, 4524, 5114,
6368, 6013, 6057, 6605, 6626, 9700, 10156, 10472;
That every angel is in a human form in consequence
of being a recipient of divine order from the Lord,
which ^rm is perfect and beautiful according to his
reception, n. 322, 1880, 1881, 3633, 3804, 4622,
4735, 4797, 4985, 6199, 6530, 6054, 9879, 10177,
10594. That the angelic heaven in its whole com
plex is also in a human form, by reason that the uni
versal heaven as to all the angelic societies therein, is
disposed by the Lord according fo divine order, n.
2996, 2998, 3624 to 3649, 3636 to 3643, 3741 lo 3745,
4625. Hence it is evident, that it is the Divine Hu
man from which all these things are derived, n.
2996, 2998,. 3624 to 3649, 3741 to 3745. Hence also
it follows, that the Lord is- the only man, and that
they are men who receive the Divine from him, n.
1894. That so far as they receive it, so far they are
images of the Lord, n. 8547.
That man is not born into good and truth, but into
evil and the false, thus not into divine order, but
into what is contrary to order, and that on this ac
count he is born into mere ignprance, and ought
therefore necessarily to be born anew, that is re
generated, which is done by means of divine truths
from the liOrd, and by means of a life accordirig to
thom, to the intent that he may be inaugurated into
order, and thus become a man, n. 1047, 2307, 2308,
3518, 9812, 8480, 8550, 10283, 10284, 10286, 10731.
That when the Lord regenerates man, he disposes all
things with him according to order, fhat is, according
to the form of heaven, n. 5700, 6690, 9931, 10303. '
That the man who is led by the Lord, is led accord
ing to divine order, n. 8512. That the interiors
which are of the mind are open into heaven, even to
the Lord, with the man who is in divirie ordei", but
shut with him who is not in divine order, n. 8513.
That so far as man lives acoording fp prder, sp far he
has intelligence and wisdom, n, 2592,
That the Lord governs the first and ultimate [prin
ciples] of order, and that he governs the first '[prin»! '
ciples] frpm the ultimates, and the' ultimate [prin*
ciples]

AND it's HEAVENLY DOCTRINE, 225
pies] from the first ; and that thus he keeps all things
in connection and order, n, 3702, 3739, 6040, 6066,
9828. Of successive order ; and of the ultimate
[principle] of order, in which things successive are
together in their own order, n. 634,3691,4145, 5114,
5897, 6239, 6326, 6465, 8603, 9216, 9217, 9828,
9836, 10044, 10099, 10329, 10335,
That evils and falses are contrary to order, and
thatstill they are governed by the Lord, not accord
ing to order, but from order, n, 4839, 7877, 10778.
That evils and falses are governed by means of the
laws of permission, and that this is for the sake of
order, n. 7877, 8700, 10778. That what is contrary
to divine order is impossible, as that a man who
lives in evil can be saved from mercy alone, as like
wise that the evil can be consociated with the good
in the other life, and many other things, n. 8700.

Of the LORD.
280. v3rOD is one, who is the creator of the
universe and the conservator of the universe ; thus
who is the God of heaven and the God of the
earth. 281. There are two things which constitute
the life of heaven with man, the good of love
and the truth of faith; man has this life from
God, and nothiqg at all [of it] from man ; where
fore the primary [principle] of the church is, to
acknowlege God, to believe in God, and to love
him. 282. They who are born within the church
ought to acknowlege the Lord, his Divine and
Gg his

2J6 OP THE NlEW JERUSALEM.
his Human, and to believe in him, and to love
him ; for from the Lord is all salvation : This the
Lord teaches in John, " He who believeth in the
Son hath eternal life, but he who believeth not the
Son shall not see life, but the anger of God abid
eth with hira," iii. 36. Again, 'f This is the will
of him who sent me, that every one who seeth
theron, and believeth in him, should have eternal
Hfe, and I will resuscitate him in tbe last day,'^
vi. 40. Again, " Jesus said, I am the resurrec
tion and the life, he who believeth in rae, althqugl^
he dies, shall live ; but every one who liveth an4
believeth in me, shall not die to eternity."
283. \yherefore they within the church who
do not acknowlege the Lord, and his divinity,
cannot be conjoined to God, and thus- cannot
have any lot with the angels in heaven ; for no
one can be conjoined to God hut from the Lord
and in the Lord. That no one can be conjoined
to God but frora the Lord, the Lord teaches ii^
John, "No one hath ever seen God, the only-
begotten Son, who is in the bosom of the Father,
he hath shewn [him]," i. 20. Again, "Ye have
nevei- heard the voice of the Father, nor seen his
shape," V. 37. Again, "No one knoweth the
Father but the Son, and [he] to whom the Son
shall be wi|ling to reveal him,'-' xi. 27 , And again,
" I am the way, the truth, and the life, no one
pometh to the Father but by me,*" xiv. 6. The
reason why no ope can be conjoined to God but
•in the Lord, is because the Fathier is in hin^, and
they are one, as he also teaches in John, '/If ye
know me ye know my Father also : he who
seeth me seeth the Father ; Philip, believest thou
not th^t I am in the Father and the Father in me ?
believe me that I am in the Father and the Fa
ther

And it's heavenly doctRine. $27
rter in me," xiv. 7 to 11. And again, "The
Father and 1 are one ; that ye may know and be
lieve that I am in the Father and the Father in
file," X. 30i 38.
284. Forasmuch as the Father is in the Lord,
and the Father and the Lord are one ; and foras
much as he ought to be believed in, and he that
believes in him has eternal life ; it is evident that
the. Lord is God. That the Lord is God, the
Word also teaches, as in John, " In the begin-
Ding was the Word, and the Word was with God>
and God was the Word ; all things were made
by him, and without him was not any thing
made which was made ; and the Word was
made flesh and dwelt amongst us, and we saw
his glory, the glory as of the only-begotten of
the Father>" i. 1,3, 14. In Isaiah, "A boy is
born to us, a Son is given to us, on whose .shoul
der is the government, and his name shall be called
God, Hero, the Father of Eternity, the Prince
of Peace," ix. 5. Again, "A virgin shall conceive
and bring forth, and his name shall be called God
with Us," vii. 14; Matthew i. 23. And in Jere
miah, " Behold the days shall come when I will
raise up to David a just branch, who shall reign
a king and shall prosper ; and this is his name
which they shall call him, Jehovah our Justice,"
xxiii. 5i 6; chap, xxxiii. 15, 16.
285. All they whp are of the church, and iii
light from heaven, see the Divine in the Lord ;
but th^y who are not in light from heaven see no
thing but the human in the Lord ; When yet the
Divine and human are in him so united, that
'fhey are one ; as the Lord also taught in another
place in John, " Father, all mine are thine, and
all thine mine," xvii, 10.
Gg2 286. That

228 OF the new JERUSALEM,
286. That the Lord was conceived from Jeho
vah the Father, and was thus God from con
ception, is known in the church ; and also that
he rose again with his whole body, for he left
nothing in the sepulchre ; of which he also after
wards confirmed the disciples, saying, " Sec my
hands and my feet that it is I myself, feel me and
see ; for a spirit hath not flesh and bones as ye
see me have," Luke Xxiv. 39 ; and although he
was a man as to the flesh and bones, still he en
tered through the closed doors, and after he had
manifested himself became invisible, John xx.
19, 26 ; Luke xxiv. 3. The case is otherwise
with every man, for man only rises again as lo the
spirit, and not as to the body ; wherefore when
he said, " that he is not as a spirit," he said that
he is not as another man. Hence it is evident
that the human in the Lord is also divine,
287- Every man has his esse of life, which is
called his soul, from his father ; the existere of
life thence derived is what is called the body ;
hence the body is the efiigy of its soul, for the
soul, by means of the body, exercises the activities
of ils life at pleasure; hence it is that men are
born into tbc likeness of their parents, and that
families are distinguished from each other ; from
this circumstance it is evident what was the qua
lity of the body or human of the Lord, viz. that
it was as the Divine itself, which was the esse of
his life, or the soul from the Father ; wherefore
he said, " He that seeth me, seeth the Father,"
John xiv. 9.
288. That the Divine and human of the Lord
is one person, is agreeable to the faith received in
the whole christian world, which is to this effect,
" Although Christ is God and man, still he is not
two.

AND it's heavenly DOCTRINE, 229
two, but one Christ; yea he is altogether one
and a single person ; because as body and soul
are one man, so God and man are one Christ ;"
see the Alhaaasian creed.
289. They who, respecting tbe Divinity, have
an idea of three person.s, cannot have an idea of
one God ; if with the mouth they say one, still
they think three ; but they who, .respecting the
Divinity, have an idea of three [principles] in
one person, can have an idea of one God, and
can say one God, and also think one God.
290. An idea of three [principles] in one per
son is attained, when it is thought that the Father
is in the Lord, and that the holy spirit proceeds
from him ; there is then a trinity in the Lord,
the Divine itself which is called the Father, the
Divine Human which is called the Son, and the
Divine Proceeding which is called the HolySpirit.
291. Forasmuch as all the Divine is in the Lord,
therefore he has all power in the heavens and in
the earths ; which he also says in John, " The
Father hath given all things into the hands of the
Son," iii. 35. Again, « The Father hath given
to the Son power over all flesh," xvii. 2. In
Matthew, " All things are delivered to me by
the Father," xi. 27. Again, " All power is given
to me in heaven and in earth, xiviii. 16. Such
power is Divinity.
292. They who make the human of the Lord
like the human of another man, do not think of
his conception from the Divine itself, nor do
they consider that the body of every one is the
efiigy of its soul. Neither do tliey reflect on his
resurrection with the whole body : nor of his ap
pearance at his transformation, when his face
shone as the sun. Neither do they think, respect-
» ing

S30 OF the new JERUSAtEftt,
ing those things which the Lord said concern
ing faith in him, concerning his unity with the
Father, concerning his glorification, and con
cerning his power over heaven and- earth, that
these are Divine [attribntesj and were said in re
lation to his human. Neither do they remember
that the Lord is omnipresent also as to his hu
man, Matthew, xxviii. 20, although the faith of
his omnipresence in the sacred supper is derived
from this consideration ; omnipresence is diyine.
Yea, perhaps they do not think that the Divine
[principle] which is called the Holy Spirit, pt-o-
ceeds from his human ; when yet it proceeds from
his glorified human, for it is said, "The Holy
Spirit was not yet, because Jesus was not yet glo
rified," John vii. 39.
293. The Lord came into the world that he
might save the human race, who would other-
. wise have perished in eternal death ; and he saved
them by this, that be subjugated the hells, which
infested every man coming into the world and
going out ofthe world ; and at the same time by
this, tbat he glorified his human : for thus he cart
keep the hells in subjugation to eternity. The
subjugation of the hells, and the glorification of
his human at the same time, was effected by means
of temptations admitted into the human which
he had from the mother, and by continual victo
ries therein. His passion on the cross was the
last temptation and full victory. '
294. That the Lord subjugated the hells, he
himself teaches io John : when the passion of the
.cross was at hand, then Jesus said, "Now is the
judgment of this- world, now the prince of this
ivoHd shall be cast, out," xii. 27, 28, 31 ; again,
*<¦ Have confidjence, I have overcome the world," xvi.

AND it's heavenly DOCTRINE. 231
xvi. 33. And in Isaiah, " Who is this that com
eth from Edom, going on in the multitude of his
strength, great to save ; my own arm brought
salvation to me ; so he became to tbem for a sa
viour," Ixiii. 1 to 20 J chap, lix. 16 to 21. That
he glorified his human, and that the passion of
the cross was the laSt temptation and full victory,
by means of which he glorified it, he teaches also
in John, " After Judas went out, Jesus said, now
is the Son of Man glorified, and God will glorify
Jiim in hiraself, and will immediately glorify him,"
xiii. 31, 32. Again, " Father the hour has come,
glorify thy Son, that thy Son also may glorify
thee," xvii. 1, 5. Again, " Now is my soul
froubled. Father glorify thy name ; and a voice
came out from heaven, saying, I have both glo
rified it, and will glorify it again," xii. 27, 28.
And in Luke, "Ought not Christ to suffer these
things, and to enter into his glory," xxiv. 30.
These words were said in relation to his passion ;
'fo glorify is to make divine. Hence now it is ma
nifest that unless the Lord had come into the
world, and been made a man, and in this manner
had liberated from hell all those who believe in
hira and love him, no mortal could have been
saved ; this is understood by the saying, that with
out the Lord there is no salvation.
295. When the Lord fully glorified his hu
man, he then put off" the human from the rabther,
find put on the human from the Father, \yhich is
the Divine Human, wherefore he was then uq
longer the son of Mary.
296. The first and primary [principle] of the
church is, to know and acknowlege its God ;
ifor wiihout that knowlege and acknowlegement
there is no conjunction; thus there is no conjunc-
 ¦ tion

232 OF THE NEW JERUSALEM,
tion in the church without the acknowlegement
of the Lord : this the Lord teaches in John, " He
who believeth in the Son hath eternal life, but he
who believeth not the Son shall not see life, but
the" anger of God abideth with him," iii. 36.
And in another place, " Except ye believe that I
am, ye shall die in your sins," viii. 24.
297. That there is a threefold principle [^tri-
num'] in the Lord, viz. the Divine itself, the Di
vine Human, and the Divine Proceeding, is an
arcanum from heaven, and is revealed for those
who shall be in the Holy Jerusalem.

EXTRACTS from f/ic ARCANA CCELESTlA.

298. _l HAT there was a divine'j principle] in the
Lord from his conception itself. That the Lord had
a divine [principlej from the Father, n. 4641, 4963,
6041, 5157, 6716, 10125. That the Lord alone had a
divine seed, n. 1438. That his soul was Jehovah, n.
1999, 2004, 2006, 2018, 2023. That thus the inmost
of the Lord was the Divine itself, the covering which
was from the mother, n. 5041. That the Divine itself
-was the Lord's esse of life from which a human after
wards went forth, and became an existere from that
esse, n. 3194, 3210, 10270, 10372.
299. That the divinity of the Lord is to be ac
knowleged. That within the church where the
Word IS and where the Lord is thereby known, the
divinity of the Lord ought not to be denied, nor the
holy proceeding from him, n. 2359, That they
within the church, who do not acknowlege the
Lord, have no conjunction with the Divine ; which
is not the case with those who are out of the church,
n. 10205.

AND it's HEAVENLY DOCTRINE. 2^3
li, 10203. That it is an essential of the church to
acknowledge the divinity of the Lord, and his uni-
tionwith theFather, n. 10083, 10112, 10370, 10728,
10730, 10816, 10817, 10818, 1082O.
300. That the Lord glorified his human in the
world. That the glorification of the Lord is largely
treated of in the Word, n. 10828; and in the inter
nal sense eveiy where, n. 2249, 2523, 3245. That
the Lord glorified his human not his Divine [princi
ple], because this was glorified in itself, n. 10057.
That fhe Lord came into the world in Order that he
might glorify his human, n. 3637, 4286, 9315. That
the Lord glorified his human by means ofthe Divine,
-vvhich was in him from conception, n. 4727. That
the idea ofthe regeneration of man may give an idea
of fhe glorification of the Lord's human, inasmuch
as the Lord regenerates man in the same manner as
he glorified his own human, n. 3043, 3138, 3212,
3296, 3490, 4402, 5688. Some of the arcana respect
ing the glorification of the Lord's human, n. 1()057.
That the Lord saved the human race by this, that he
glorified his human, n. 1676, 4180. Concerning the
Lord's state of glorification and humiliation, n. 1785,
1999, 2159, 6866. That glorification, when spoken
ofthe Lord, is the unition of his human With the
Divine, and that to glorify is to make divine, n. 1603,
10053, 10828.
301. That the Lord from bis human subjugated
the hells when he was in the world.' That the Lord,
when he was in fhe world, subjugated all the hells,
and that he then reduced all things to order both in the
heavens and in the hells, n. 4075, 4286, 9937. That
the Lord then delivered the spiritual world from the
antediluvians, n. 1266. What quality fhey were of,
310, 311, 660, 362, 663, 670, 681, 607, 660, 805, 808,
1034, 1120, 1265 fo 1272. That the Lord by means
of the subjugation of the hells, and the glorification
of his human at the same time, saved mankirid, n.
4180, 10019, 10162, 10665, 10659, 10828.
302, That the glorification of the Lord's human,
and the subjugation of the hells, were effected ly
temptations. That the Lord enckured temptations in-
H H fiaitelj

234 OF THE NEW JERUSALEM,
fiiaitely more grievous thau were ever endured 'by
any other person,, n. 1663, 1668, 17S7, 2776, 2786,
2795,^816, 4295, 9528. That the Lord fought
therein from his divine love towards the human race,
n. 1690, 1691, 1812, 1813, 1820. That the Lord's
love was the salvation of the huaian race, n. 1820.
Thiit the hells fouglit againstthe love ofthe Lord,
n. 1820. 'That the Lord alone, and from his own
proper power, fought against the hells, and overcame
them, n. 1692, 1813, 2816, 4295, 8273, 9937. That
hereby tlie Lord alone became justice and merit, n.
.1813, 2025, 2026, 2027, 9715," 9809, 1.0019, That
fhe last temptation of the Lord was in the garden of
Cfethsemane, and npon the cross, at which time he
gai<ned a complete victory, by which he subjugated
the hells, and at the sa.me time, glorified his human,
n. gS76, 2803, 2813,2814, 10655, 106.69, 10829. TJiat
the I^rd could not be tempted as to the Divine itself,
n. 2795, 2803, 2813, 2814. Tlrat therefore he as
sumed an infirm huftian from the mother, into which
he admitted temptations, n. 1414, 1444, 1673, 5041,
5157, 7193, 9Si5. That by means of temptatioas
and -victories heexpelled all that was hereditary from
the mother, and put off the human which be had
frowi her, till .at length he was no longer hersoji, n.
2159, 2574, a649, S036, 10829. That.Jehov.ih who
-was in him, appeared in temptations as absent, and
this so far as he was in the human frotn the motihcr,
n. 1815. Thart this state was the Lord's state of
humiliation, n. 1785, 1999, 2159, 6866. That the
Lord, by ineans of temptations and victories, dis
posed all "things in fte heavpTis in order, n. 4287,
9397, 9528, 9937. Thai by the same meaais also he
united his human with his Divine, that is ^e glorified
hish'uman, -n. 1725, 1729, 1733, 1737, SS18, 3381,
Sl382, 4286, 4287, 9397, -9528, 9937,
303. That the Lord's 'hum an, when he was inthe
world -was divine truth. Tbat the Lord, when he
was in the world made his hniman divine truth, from
th« diviue good which was in him, n. 2803, 3194,
3195,3210, 6716, 6864, 7014, 7499, 8127,«7.24,«] 99.
That the jLord thus di«posied' all thiilgs with himseif into

AND IT S HEAVENLY DOCTRINE. 235
into a heavenly form, which is according to divine
tsutb, n. 1928v 3633. Cons<qivently, tbat heaven
was then in the Lor;', and tlk^ ] ,ord was as heav^i*
n. 9i I, 1900, 1982, 3t-24 to 3631, 3634, 3884, 4041'
4279, 4523,4624, 4323, (JOl.5, 6037, 6690, 9279, 9632,
9931, 10303. That the Losd spake from divine
truth itself, n. 8127. That therefore the Lord snake
in the Word by correspondencies, n. 3131, 3472 to
3^85, 8615, 10667. I'hat hence the Lord is the
Word, and is called the Word, which i&divine truth,
B. 2533, 28IS, 283&, 2894, 3393, 3712!. Thnt in the
Word the Son of Maoi signifies divine tmth and the
Father divine good, n. 2803, 3704, 7409, S7^, 9194.
Because the Lord was divine truth, that be was di-
idne wisdom, n. 2500, 2627. That the Lord alone had
perception and thought from himself, and above, all
aogelic perception and thought, n. 1904, 1914, 1915.
That the divine truth could be tempted, but not the
divine good, n. 2814.
304. Ihat the Lord umted divine truth with
e^ine good, thus his human with the Divine it-
self. Tbat the Lord was instructed as another man,
B. 1457, 1461, 2523, 3030. That the Lord succes
sively advanced to union with the Father, n. 1864,
2033, 2632, 3141, 4585, 7014, 10076. Tbat so far
as the Lord was united with the Father, so fer he
spake as with himself; but that at other times he
spake with the Father as with another [person],
B. 1'745, 1999, 7058. That the Lord united his hu
man with the Divine from his own proper power,
n. 1666, 1749, 1763, 1813, 1921, 2025, 2026, 2523.
3141, 5005, 5045, 6716. That tbe Lord united the
divine truth, which was hiraself, with the divine
good, which was iu himself, n. 10047, 1003'^, 10076.
That the unition was reciprocal, n. 2004, 10067.
That the Lord, when he went out of the world,
made his human divine good, n. 3194, 3210, 6864,
7499, 8724, 9199, 10076, That thus be came forth
frpm the Father, and returned to the Father, n, 3194,
3210, That thus he became one witb tbe Father,
n. 2751, 3704, 4766. That the Lord, in his uni
tion with the Divine itself which was in him, re-
II h 2 garded

236 OP THE NEW JERUSALEM,
garded the conjunction of himself with the humaa
race, n, 2034, That since the unition, divine truth
proceeds from the Lord, u. 3704, 3712, 3969, 4577,
6704, 7499, 8127, 8241, 9199, 9398. In what man-:
ner divine truth pro,ceeds from the Lord, is illus
trated at n. 7270, 9407.
That unless the Divine - had been in the Lord's
human from conception, the human could not have
been united with the Divine itself, on account ofthe
ardor of the infinite love in which the Divine itself
is, n. 6849. That for this reason no angel can ever
be united with the Divine itself, except at a dis
tance, and by means of a veil or covering ; for other
wise he would be consumed, n, 6849. Thatihe di
vine love is of such a qualify, n. 8644. Hence it
may appear that the human of the Lord was not as
the human of another man, n. 10125, 10826. That
his union with the Father, from whnm he had his
soul, was not as a union between two [persoris], but
as that between the soul and the body, n. 3737,
10824. That the union subsisting between the
Lord's human and the Divine is properly termed
union, but that subsisting between man and the
Pivine is more properly called conjunction, n. 2021*
305. That thus the Lord made his human Divine,
That the human of the Lord is Divine, because it
was derived from the esse ofthe Father, which was
the Lord's soul, illustrated by children partaking of
their father's likeness, n. 10270, 10372, 10823. And
because it was derived from fhe divine love which
was in him, n. 6872. That every man is such as his
love is, and that he is his own love, n. 6872, 10177,
10284. That the Lord was divine love, n. 2077,
2253. That the Lord made all his human, both in
ternal and external, divine, n. 1603, 1815, 1902,
1926, 2093, 2803. That therefore he rose again as
to the whole body, differently from any man, n. 1729,
§983, 5078, 10825. That the Lord's human is Di
vine, is acknowledged by the omnipresence of his
human in the sacred supper, 2343, 2359, And that
it is evident from his transformation before the three
disciples.

AND it's HEAVENLY DOCTRINE. 237
disciples, n. 3212. And likewise from the Word,
n. 10164. And that he is there called Jehovah,
n. 1603, 1736, 1815, 1902, 2921, 3035,5110,6303,
6281, 8864, 9194, 9315. That in the literal sense of
the Word there is a distinction made between the Fa
ther and the Son, or Jehovah and the Lord, but not
in the internal sense, in which the angels are, n. 3035.
That the christian world does not acknowledge fhe
human ofthe Lord to be divine, in consequence of a
decree passed by a council, in favour of the Pope,
that he might be acknowledged as the Lord's vicar;
proved from conversation with them in another life,
p. 4738.
That the divine human from eternity was the di
vine truth in heaven, thus the divine existere,
which was afterwards made in the Lord the divine
esse, from which the divine existere in heaven [then
proceeded], n. 3061, 6280, 6880, 10579. The state
ofbeaven previously described, n. 6371, 6372, 6373.
That the Diviue was not perceptible, and therefore
not capable of being received, until it passed through
heaven, n. 6982, 6996, 7004. That the Lord from
eternity, was the divine truth in heaven, n. 2803,
3195, 3704. That this is the Son of Cod born from
eternity, n. 2628, 2798.
That in heaven no other Divine is perceived but
the Divine Human, n. 6476, 9303, 9267, 10067.
fhat the most ancient people could not worship the
infinite esse, but the infinite existere, which is the
Divine Human, n. 4687, 6321. That the ancients
acknowledged the Divinity, because it appeared in
a human form, and thatthis was the Divine Human,
n. 6110, 6663, 6846, 10737. That the inhabitants
of all the earths adore the Divinity under a human
form, and that they rejoice when they hear that
God actually became a man, n. 6700, 8541,to 8547,
9361, 10736, 10737, 10738. See also the little
work on the Earths in our Solar System, and in the
Starry Heaven. That God cannot be thought of but
IP a human form, and that what is incomprehensi-
b.le can be the object of no idea, n. 9359, 9972.
That man can worship what he has some idea of,
' but

S38 OF THE NEW JERUSAEEJd,
but riot what he bas no idea of, n. 4733,5110,5633,
7211., 9267, 10667. That therefbi-e the DivinsWiy is
worship^ped under a human form by raost nataens in
the unLversal globe, and thatthis is through a» in^-
flux from heaven, n, 10159. That all who are in
good as to life, when they think ofthe Lord., thjnl
of a Divine Human, but not of th« human sepaBafed
from the. Divine, n. 2326, 4724, 4731, 476®, §81^8,
9103,.&1.98. Tbat tbey in the charch at this day
who are in evil as to life, and they who are ia foitJi
sepatate from charity, think of t;he human of Ihie
Lord without the Divine, and also that tbey do not
comprehend what the Divine Human is, and' thes
causes thereof, h. 3212, 3241, 4689,4692, 4724,4731,
^321, 6S72, 8S78, 9193, 9198.
30&. That there is a Trinity ^or threefold pvimci'
j^le] in the Lord. Tbat christiarts were examined
in tbe other life ceneerniag the idiea they eotertaiiiedt
ofon^eGod, and it was foiomd thfjt they entertained
an idea of three Gotls, n.. 2329, 5236, iO'736, 10737',
10738',, 10821. That a divine trinity (trinum) Taa.y-
be eonc(nved in one person, and thus- one God, buft
not m three persons, n. 10738, 10821, 10824. Thaff
the trittity iu one person, that is, itt the Lord, is tbe
Divine itself, which is called the Fatbet, the Divine
Human, which is callc«|t the Son, and the DLviae pi-o-
ceeding, which i* called the HolySpirit; and that
thus the trinity Js omte, a. 2149, 2136, 2288, 2321,
2329, 2447, 3704, 6993, 7182, 10738, 108^, 10823.
That a divine trinity in the Lord is acknowledged in
heaven, n. 14, 15, 1729, 2005, 5256, 9303. That
the Lord is one with the Father, thus he is tbo
Divine itself, and the Divine Human, n. 1729, 2004,
2005, 2018, 2023, 2751, 3704, 3736, 4,706. That his
divine proceeding is also his Divinein heaven, which
is called the Holy Spirit, n, 3969, 467.5, 67^, 6993,
7409,. 8127, 8302, 9199, 9^28, 9229, 9270, 9407, 9818,
0820, 10330. That therefore the Lord is the alone
and only God. n. 1607, 2149, 2156, 2329, 3447, 2731,
3194-, 3704, 3712, 3939, 4577, 4087, 5321, 6280, OSTl,
6849, 6993, 70 14, 7091, 7182, 7209, 8241, 8724, 8763,
8864, 8865, 9194, 9303. 307, Of

AND it's HEA-VENLY iDOCTRINE.
•-^07. Of the Lird in heaven. Thatihe Lord ap
pears ill heaven both as the sun and as the moon ;
as the sun, to those who are inthe celestial kingdom^
and as the moon, to those who are in the spiritual
kingdom, n. 1053, 1521, 1629, 1530, 1531, S636,
3643, 4321, 6097, 7078, 7-083, 7173, 7270, §812,
10809. That the light which proceeds from th«
Lord as the sun is divine truth, from which the an
gels derive all their wisdom and intelligence, n. 1058,
1521 to 1533, 2776, SI38, 3195, 3222, 3223, 3226,
3399, 3341, 3m6, 36i3, 3993, 4180, 4302, 44i3,
6400, 9399, 9407, 9548, 9671, 9GSi. And fchat the
h«at which proceeds from the Lord as the «un, is
divine good, from xvhich the angels derive their .I.ov«,
n. .3338, 3636, 3643, 3215, That tlie Divine of the
Lord itseilf is far. above bis Divine in heaven, n. 7270,
8760. That divine truth is not in the Lord, but that
it proceeds from the Lord, as light is not in the sun,
but proceeds from the sun, n. 3969. That in the
Lord is esse, and from the Lord is existere, n. 3938.
That the Lord is the common center to which all the
angels in heaven turn themselves, n. 3633, 9828,
10130, 10189. That nevertlieless the angels. do. not
tarn tiiera;selves to the Lord, but the Lord turns
them to himself, n. 10189: because the angels <ire
n,ot,present with the Lord, but the Lord is present
with the angels, e. 9415. That the Lord's presence
with tfee angels is according to t'heir reception of
the good of love and charity from him, n. 904,4198,
4206, 4211, 4320, 6280, 6832, 7042, 8819, 9680, 9682,
9683, 10106, 10611. That the Lord is present witli
all in heaven, and also in hell, n. 2766. That the
Lord from his divine love wisheth to draw all men
to himself into heaven, n. 6645. That the Lord is
in a cantinual endeavour at conjunction with man,
bnt that his influx and conjunction are impeded by
the loves of man's proprium, n. 2041, 2053, 2411,
5696. That tIte Divine Human of the Lord fl®ws-in-ittto
Ineawcn., and -constitutes heaven, and thatthere is no
comunction with tbe Divine itself in heaven, but w^ith
the Divine Human, n. 3038, 4f21L47@4, 6633. And
g that

f40 OF THE NEW JERUSALEM^
that the Divine Human flows-in with men out bf
heaven and through heaven, n. 1926. That the Lord
is the all of heaven, and that he is the life of heaven,
n. 7211, 9198. That the Lord dwells with the an
gels in that which is his own, n. 9338, 10125, 10151,
10167. Hence they who are in heaven are in the
Lord, n. 3637, 3638. That heaven corresponds to
the Divine Human of the Lord, and that man, as to
all and singular the things belonging fo him, corres
ponds to heaven, whence heaveh collectively is as one
man, and is therefore called fhe grand man, n. 2948,
2996, 3624 to 3629, 3636 to 3643, 3741 to 3745, 4625.
That the Lord is the only man, and that they only
are men who receive the Divine from him, n. 1894.
That so far as they receive the Divine, so far they
become images of the Lord, n. 8547. That the an
gels are forms of love and charity in a human form,
and that this is from the Lord, n, 3804, 4735, 4797,
4985, 6199, 5630, 9879, 10177,
308, That all good and truth are from the Lordk
That the Lord is good itself and truth itself, n, 201 1,
5110, 10336, 10619. Thatall good and truth, con
sequently all peace, innocence, love, charity, and
faith, are from the Lord, n, 1614, 2016, 2761, 2882,
2883,2891,2892,2904, And that all wisdom and
intelligence are from him, n, 109, 112, 121, 124,
That nothing but good comes from the Lord, but that
the evil turn the good which is from the Lord into
evil, n. 7643, 7679, -7710, 8632. That the angels
know that all good and truth are from the Lord,, but
fhat the evil, are not willing to know this, n. 6193,
9128. That angels at the presence of the Lord,
are more in good, but infernals, at the presence of
the Lord, arc more in evil, n. 7989. That the evil
cast themselves into hell at the mere presence of the
Lord, 11. 8137, 8266. That the Lord judges all from
good, n. 2335, That the Ldrd regards all from
mercy, ii. 223. That the Lord is never angry with
any one, nor does evil to any one, and does not send
any one to hell, n. 245, 1683, 2335, 8632. In what
sense those parts of the Word are to be understood,
-where it is said, that Jehovah pr the Lprd, is angry, that

AND It's HEAVENLY DOCTRINE, g4l
that he killeth, that he casteth into hell,rand other
things of the like nature, n. 592, 696, 1093, 1874,
1875, 2395, 2447, 3605, 3607, 3614, 6073, 6997.
309>. That the Lord hath all power in the heavens
a7id on earth. That the universal heaven is the
Lord's, n. 2751, 7086. And that he has all power
in the heavens and on earth, n. 1607, 10089, 10827.
That forasmuch as the Lord governs the uriiversal
heaven, he also governs all the things which depend
thereon, thus all things in the wprld, n. 2026, 2027,
4523, 4524. That he also governs the hells, n. 3643.
That the Lord governs all things from the Divine,
by means ofthe Divine Human, n. 8864, 8865. That
the Lord governs all things according to divine or
der, and that divine order has relation to those
things which are of his will, to those things which
are done from leave, and to those things which are
done from permission, n. 1755, 2447, 3074, 9948;
concerning order, see what is said above, at n. 238.
That the Lord governs ultimate things from those
which are first, and first things from ultimates, and
that this is the reason why he is called the first and the
last, n. 3702, 6040, 6056. That the Lord alone has
the power of removing the hells, of withholding from
evils, and of keeping in good, thus of saving, n.
10019. That judgment belongs to the Lord, n. 2319,
2320, 2321, 10810, 10811. What the Lord's priest
hood is, and what his royalty is, n. 1728, 2015.
310. In what manner some particular expressions
in the Word, which relate to the Lord, are to be
understood. What is meant by the seed of the
woman, in the prophecy concerning the Lord, n.
256'. What the Son of Man and the Son of God
signify in the Word, n. 2159, 2313. What the two
names, Jesus Christ, signify, n. 3004 to 3011. What
is signified by the Lord's being said fo be sent by
the Father, n. 2397, 6831, 10661. How it is to be
understood, that the Lord bore [or carried] tbe ini
quities of all, n. 9937. How it is to be understood,
that the Lord redeemed man by his blood, n. 10162.
How it is to be understood, that the Lord fulfilled
the whole law, n. 10239. Hpw it is to be under-
J I stppd,

242 OF THE NEW JERUSALEM,
stood, that Ihe Lord intercedes for mankirid, n. 2260,
8673, 8705. How it is to be understood, that with
put the Lprd there is no salvation, n. 10828. That
salvation is not efiected by looking lo the Father, or
by praying him to have mercy for the sake of his
Son ; for the Lord saith, " I am fhe way, the truth,
and the life ; no one cometh to the Father but by
me," John xiv. 6. n. 2864, The contradictions
which are involved in the received faifh, that the
Lord reconciled the human race to the Father, by
means of thp passion of the cross, n. 10659. That
the coming of the Lord is his presence in the Word,
n. 3900, 4060. That the Lord does not desire glory
from man for fhe sake of himself, but for the sake
of man's salvation, n. 6967, 106i6. That wherever
the name Lord occurs in the Word, it signifies di
vine good, n, 4973, 9167, 9194, That where the
name Christ occurs, it signifies divine truth, n. 3003,
3004, 3006, 3009. / '
That the true acknowledgment, and true worship
of the Lord, is to do his precepts, shewn from the
Word, n. 10143, 10153, 10678, 10646, 10829.

On ECCLESIASTICAL and CIVIL
GOVERNMENT.
Sll'. JL HERE are two things which ought to be
in order amongst men, .viz. the things: which are
of heaven, and the things which are of the
-world : the things which are of heaven are called
ecclesiastical, those which are of the world are
called civil.
312. Order cannot be maintained in the world
without governors^ who are to observe all thing*
which

AND IT'S HEAVENLY DOCTRINE. 243
which are done according to order, and which
are done contrary to order ; and who are to re
ward those who live according to order, and to
punish those who live contrary to order. If this
is not done, the human race must perish; for
the will to command others, and to possess the
goods of others, is hereditarily connate with
every one, whence proceed enmities, envyings,
hatreds, revenges, deceits, cruelties, and many
other evils: wherefore unless men were kept
under restraint by the laws, and by rewards
suited to their loves, which are honours and
gains for those who do good things; and by
punishments contrary to those loves, which are
the loss of honour, of possessions, and of life,
for those who do evil things; the human race
would perish.
313. There must therefore be governors to
keep the assemblages of men in order, who
should be persons skilled in the laws, wise, and
men who fear God. There must also be order
amongst the governors, lest any one, from ca
price or inadvertence, should permit evils which
are against order, and thereby destroy it ; which
is guarded against when there are superior and
inferior governors, amongst whom there is sub
ordination. 314. Governors over those things amongst men
which relate to heaven, or over ecclesiastical
matters, are called priests, and their office is
called the priesthood. But governors over those
things amongst men which relate to the world,
or over civil- concerns, are called magistrates, and
their chief, where such a form of government
prevails, is called the king. I i 2 315. With

244 OF THE NEW JERUSALEM,

'V

315. With.respe6l to the priests, they ought to
teach men the way to heaven, and also to lead
them ; they ought to teach them according to
the do6lrine of their church derived from the
Word, and they ought to lead them to live ac
cording to it. Priests who teach truths, and
thereby lead to the good of life, and so to the
Lord, are the good shepherds of the sheep ; but
they who only teach, and do not lead to the
good of life, and so to the 'Lord, are the evil
shepherds, 316. Priests ought not to claim to themselves
any power over the souls of men, inasmuch as
they do not know in what state the interiors of a
man are ; still less ought they to claim the power
of opening and shutting heaven, since that power
belongs to the Lord alone.
317. Dignity and honour oughtto be paid to
priests on account of the sanfility of their office;
but they who are wise give the honour to the
Lord, from whom all san6lity is derived, and
not to themselves; but they who are not wise,
attribute the honour to themselves, wherehy they
take it from the Lord. They who attribute hq-
nour, to themselves, on account of the san6lity of
their office, prefer honour and gain to the saU
vation of souls, which they ought to provide
for ; but they who give the honour to the Lord,
and not to themselves, prefer the salvation of
souls to honour and gain. The honour of any
employment is not in the person, but is adjoiped
to him according to the dignity of the thing
which he administers ; and what is adjoined does
not belong to the person himself, and is also se
parated from him with the employment. All per-r
sonstl

AND it's HEAVENLY DOCTRINE. 245
lonal honour is the honour of wisdom and the
fear of the Lord.
318. Priests ought to teach the people, and to
lead them by means of truths to the gopd pf life,
hut still they ought to force no one, since no one
can be forced to believe contrary to what he thinks
from his heart to be truth ; he who believes other
wise than the priest, and makes no disturbance,
ought to be left in peace; but he who makes dis
turbance ought to be separated; for this also is
agreeable to order, for the sake of which the
priesthood is established.
319. As priests are appointed to administer
those things which relate to the divine law and
worship, so kings and magistrates are appointed
to administer those things which relate to civil
law and judgment.
320. Forasmuch as the king alone cannot ad
minister all things, therefore there are governors
under him, to each of whom a province is given to
administer, where the administration of the king
cannot be extended. These governors taken col-
lefilively constitute the royalty, but the king him
self is the chief.
321. Royalty itself is not in the person; but
is adjoined to the person : the king who believes
that royalty is in his own person, and the go
vernor who believes that the dignity of govern
ment is in his own person, is not wise.
322. Royalty consists in administering accord
ing to the lawsof the realm, and in judging accord
ing thereto from justice; the king who regards the
laws as above himself, is wise, and he who re-
fards himself as above the laws, is not wise ; the
ing, who regards the laws as above himself,
places royalty in the law, and the law has do-
* g minion

246 OF THE NEW JERUSALEM.
. minion over him, for he knows that the l,aw is
justice, and that all justice which is justice, is
divine : but he who regards himself as above the
laws, places royalty in hiraself, and either be
lieves himself to be the law, or the law, which
is justice, to be derived from hiraself; hence he
arrogates to him ' that which is divine, to which
nevertheless he ought to be in subje6l;ion."
323. The law, which is justice, ought to be
enafiled in- the realm by persons skilled in the
law, wise, and men who fear God ; and the king
and his subje6is ought afterwards to live accord
ing to it: the king who lives according to the
law so eria^led, and therein sets an example to
his subje6is, is truly a king.
324. A king who has absolute power, and
believes that his subje£is are such slaves that he
has a right to their possessions and lives, and
exercises such a right, is not a king but a tyrant.
325. The king ought to be obeyed according
to the laws of the realm, and by no means to be
injured either . by tword or deed ; for the public
security depends thereon.

FINIS.

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