Skip to main content

Full text of "The True Christian Religion"

See other formats 


Google 


This  is  a  digital  copy  of  a  book  that  was  preserved  for  generations  on  library  shelves  before  it  was  carefully  scanned  by  Google  as  part  of  a  project 

to  make  the  world's  books  discoverable  online. 

It  has  survived  long  enough  for  the  copyright  to  expire  and  the  book  to  enter  the  public  domain.  A  public  domain  book  is  one  that  was  never  subject 

to  copyright  or  whose  legal  copyright  term  has  expired.  Whether  a  book  is  in  the  public  domain  may  vary  country  to  country.  Public  domain  books 

are  our  gateways  to  the  past,  representing  a  wealth  of  history,  culture  and  knowledge  that's  often  difficult  to  discover. 

Marks,  notations  and  other  maiginalia  present  in  the  original  volume  will  appear  in  this  file  -  a  reminder  of  this  book's  long  journey  from  the 

publisher  to  a  library  and  finally  to  you. 

Usage  guidelines 

Google  is  proud  to  partner  with  libraries  to  digitize  public  domain  materials  and  make  them  widely  accessible.  Public  domain  books  belong  to  the 
public  and  we  are  merely  their  custodians.  Nevertheless,  this  work  is  expensive,  so  in  order  to  keep  providing  tliis  resource,  we  liave  taken  steps  to 
prevent  abuse  by  commercial  parties,  including  placing  technical  restrictions  on  automated  querying. 
We  also  ask  that  you: 

+  Make  non-commercial  use  of  the  files  We  designed  Google  Book  Search  for  use  by  individuals,  and  we  request  that  you  use  these  files  for 
personal,  non-commercial  purposes. 

+  Refrain  fivm  automated  querying  Do  not  send  automated  queries  of  any  sort  to  Google's  system:  If  you  are  conducting  research  on  machine 
translation,  optical  character  recognition  or  other  areas  where  access  to  a  large  amount  of  text  is  helpful,  please  contact  us.  We  encourage  the 
use  of  public  domain  materials  for  these  purposes  and  may  be  able  to  help. 

+  Maintain  attributionTht  GoogXt  "watermark"  you  see  on  each  file  is  essential  for  in  forming  people  about  this  project  and  helping  them  find 
additional  materials  through  Google  Book  Search.  Please  do  not  remove  it. 

+  Keep  it  legal  Whatever  your  use,  remember  that  you  are  responsible  for  ensuring  that  what  you  are  doing  is  legal.  Do  not  assume  that  just 
because  we  believe  a  book  is  in  the  public  domain  for  users  in  the  United  States,  that  the  work  is  also  in  the  public  domain  for  users  in  other 
countries.  Whether  a  book  is  still  in  copyright  varies  from  country  to  country,  and  we  can't  offer  guidance  on  whether  any  specific  use  of 
any  specific  book  is  allowed.  Please  do  not  assume  that  a  book's  appearance  in  Google  Book  Search  means  it  can  be  used  in  any  manner 
anywhere  in  the  world.  Copyright  infringement  liabili^  can  be  quite  severe. 

About  Google  Book  Search 

Google's  mission  is  to  organize  the  world's  information  and  to  make  it  universally  accessible  and  useful.   Google  Book  Search  helps  readers 
discover  the  world's  books  while  helping  authors  and  publishers  reach  new  audiences.  You  can  search  through  the  full  text  of  this  book  on  the  web 

at|http: //books  .google  .com/I 


■/Google 


■/Google 


JRUE  CHRISTIAN  EELIGION; 


■^  THE  UNIVERSAL  THEOLOGY 

t 

^  NEW    CHURCH, 

'^^  '   FORETOLD  BY  THE  LOED  IN  DANIEL  VIL  IS,  14;   AND  IN  EEYELATIOS 

,;.     7  XXL  1.  2. 

3  BY  EMANUEL  SWEDENBOKO, 

-«■  "    ■   * 

♦**  %  lien)   Sranolfllion 


PHILADELPHIA : 
J.  B.   LIPPIHCOTT    &    0  0. 

187S. 


■/Google 


DANIEL  Vn.  IS,  1*. 

I  was  seeing  in  the  visions  of  the  night ;  and  behold,  with  the  clouds  of 
Ike  heavens,  as  it  were,  tub  Son  op  Man  was  coming.  And  unto  Him 
was  given  dominiim,  and  glory,  and  a  kingdom ;  and  alt  people,  nations 
and  tongues  shall  worship  Sim.  His  dominion  is  the  dominion  of  an  age 
which  will  not  pass  away,  and  Ms  kingdom  one  which  will  not  perish. 


REVELATION  XXL  1,  S,  5,  9, 10, 

/  John  saw  a  new  heaven  and  a  new  earth.  And  I  saie  the  holt/  city, 
New  Jerusalem,  descending  from  God  out  of  heaven,  prepared  as  a  bride 
adorned  for  her  hatband.  And  an  angel  spoke  with  me,  saying,  Come.,  I 
mil  show  thee  the  Bribe,  the  Lamb's  Wipe.  And  he  carried  me  awaif 
in  spint  upon  a  great  and  high  mountain,  and  showed  me  the  great  dty, 
the  holy  Jerusalem,  descending  out  of  heaven  from  God. 

He  who  sat  upon  the  throne  said,  Behold,  I  make  all  things  ukw 
And  He  said  to  me.  Write,  because  these  words  are  true  and  fattkfnl. 


./Google 


ADVERTISEMENT. 


The  public  is  now  presented  with  a  New  Translation  of  the  work  of 
Emanuei.  Swedenborg  originally  entitled  "  Vera  Religio  CeRisTiiNA, 
coNTiNENs  Univebsam  Theologiam  Novj;  Ecclesije,  a  Domino  apod 
Danielem,  cap,  VII.  13,  14j  et  in  Apocaltpsi  xxi.  1,  2,  predictjb  :" 
The  True  Christian  Religion,  containing  the  Universal  Theology  of 
:he  New  Church,  foretold  by  the  Lord  in  Daniel  vii,  13,  14,  and  in 
Revelation  xxi.  1,  2.  This  is  the  last  work  that  was  published  by  tho 
Author-;  and  it  comprises,  as  the  title  indicates,  a  general  summary  of  the 
doctrines  of  the  New  Church,  reduced  to  a  regular  system  of  theology. 
It  was  originally  written  in  Latin,  and  published  at  Amsterdam  in  1771, 
the  year  before  the  Author's  death.  It  was  first  translated  into  English 
oy  the  Rev.  John  Clowes,  and  pubhshed  in  England  in  the  year  1781. 
After  several  editions  of  this  version  had  been  printed  in  England,  and 
one  in  America,  it  was  revised  by  the  Rev.  Samuel  Noble  and  others, 
and  repubhshed  in  London  in  the  year  1819.  Some  time  since,  a  de- 
sign was  formed  of  stereotyping  it  in  Boston,  and  it  was  then  thought 
proper  that  it  should  be  again  revised  ;  but  after  further  consideration, 
it  was  deemed  advisable  that  it  should  undergo  a  new  translation ;  and, 
accordingly,  the  whole  work  has  been  translated  anew. 

The  Translator  has  endeavored  to  express  the  menning  of  the  origi 
iial  Latin,  as  literally  and  accurately  as  possible,  in  plain  English  ;  but 
he  has  not,  in  all  instances,  done  it  to  his  own  satisfaction.  The  style 
of  the  original  is,  in  general,  remarkably  simple  and  perspicuous;  yet 
there  are  some  sentences,  and  some  particular  phrases,  which  seem  ob- 
scure and  difficult ;  and,  although  the  Translator  has  endeavored  to  ren- 
der them  faithfully,  he  is  not  sure  that  he  has  always  either  apprehended 
or  expressed  the  true  meaning.  He  hopes,  however,  that  the  present 
translation  will  be  found  not  only  more  literal  and  accurate  than  the 
former,  but  also  more  simple  in  its  phraseology,  and  consequently  more 
intelligible  to  common  readers. 

One  remarkable  characteristic  of  the  style  of  our  Author,  is  the  fre- 
quent use   of  adjectives   as   substantives  ;  as,   for  example,  Divmum 


..gk 


iv  Advertisement. 

the  Divine ;'  Humanum,  '  the  Human ;'  bonum,  '  the  yood ;'  verum 
'  the  true ;'  malmn, '  the  evil ;'  fakum, '  the  false ;'  spirituale,  'the  spirit- 
ual ;'  naturale,  '  the  natural,'  &c.  In  the  present  translation,  the  word 
'  nature'  or  '  principle'  is  sometimes  added  to  '  tlie  Divine'  and  '  the 
Human,'  but  not  generally.  Jucundum,  which  properly  means  'pleas- 
ant, agreeable,  delightful,'  &c.,  is  commonly  rendered  '  delight,'  but 
sometimes  '  delightful.'  Proprium,  which  properly  signifies  '  what  is 
proper,  peculiar  or  appropriated  to  any  one,'  is  retained  and  used  as  a 
noun,  for  want  of  a  more  proper  word.  The  Latin  verbs  esse  and  ex- 
Istere  are  also  retained,  in  several  instances ;  particularly  in  the  second 
part  of  the  first  chapter,  where  they  seemed  to  denote  abstract  ideas, 
which  could  not  be  conveniently  expressed  by  other  words.  Esse 
properly  means  '  to  be,'  but  it  is  used  to  denpte  '  being  itself,  in  the 
abstract,'  or  '  the  inmost  essence  of  things ;'  and  existere  properly  means 
'  to  exist,'  but  it  is  used  to  denote  '  being  as  it  is  manifested,'  or '  the 
sensible  existence  of  things.'  The  phrase  liherum  arbitrtum,  which  was 
formerly  translated  'fi-ee  will,'  is  now  rendered  'free  agency.'  The 
passages  quoted  from  the  Sacred  Scripture  are  generally  translated  very 
literally,  and  they  sometimes  vary  considerably  from  the  correspond! nji 
passages  iu  the  common  version  of  the  Bibl& 

T.  G.  W 
Cambridge,  December  1,  183SJ. 


./Google 


GENERAL    INDEX 


CONTENTS. 


CHAPTER  I. 
CONCERNING  GOD  THE  CREATOR. 

Concerning  the  Unity  of  God.     n.  3. 

I.  That  the  whole  Sacred  Scripture,  and  thence  all  the  Doctrines  nf  the  Churches 
in  the  Christkn  worid,  teach  tliat  there  is  a  God,  and  that  He  is  One.     n.  6  to  7. 

II.  That  there  is  a  universal  Inflnx  from  God  into  the  souls  of  men,  that  there  13  a 
God,  and  that  He  is  One.     ji.  8. 

III.  Thence  it  is,  that,  in  all  (he  world,  there  is  not  a  nation  possessed  of  Religion 
and  sound  Reason,  which  does  not  acknowledge  a  God,  and  that  God  is  One.     n.  9. 

IV.  That,  as  to  what  that  One  God  is,  nations  and  people  have  differed,  and  still 
differ,  from  several  causes      n.  11. 

V.  That  human  Reason  (rom  many  things  in  the  worid,  may  perceive  and  conclude, 
if  it  will,  that  there  is  a  God,  and  that  He  is  One.    n,  13. 

VI.  That,  unless  God  was  One,  the  universe  loald  not  have  been  created  and 
preserved,    ji.  13. 

VH,  That  the  man  who  does  not  acknowledge  a  God,  is  exoommuniuated  from  the 
Church,  and  condemned,     n.  14. 

Vni,  That  with  men  who  do  not  acknowledge  One  God,  hutmore  than  one,nothing 
of  the  Church  coheres,     n.  15. 

Cmtcerrting  llie  Dimne  Esse,  which  is  Jehovah,     n.  18. 

I.  That  the  One  God  is  called  Jehovah  from  Esse,  thus  from  this,  because  He  alone 
19  and  WILL  BE,  and  because  He  is  the  First  and  the  Last,  the  Beginning  and  the 
End,  the  Alpha  and  the  Omega,     n.  19. 

II.  That  the  One  God  is  Substance  itself  and  Form  itself,  and  that  Angels  and 
Men  are  Substances  and  Forms  from  liira ;  and  that,  as  far  as  they  are  in  Him,  and 
He  in  them,  so  far  they  are  Images  and  Likenesses  of  Him,     n.  20. 

III.  That  the  Divine  Esse  is  Esse  in  itself,  and  at  the  same  time  ExisUn  in 
itself,    rt.31,23. 

IV.  That  the  Divine  Esse  and  Existere  in  itself,  cannot  produce  another  Divine 
which  may  be  Esse  and  Exulere.  in  itself;  consequently,  tliat  another  God  of  the 
same  essence  is  not  possible,    n.  23. 


./Google 


VI  General  Index  of  the    Contents. 

V,  That  a  Plurality  of  Gods  m  ancient  times,  and  also  in  modnm,  existed  from 
no  otiier  source  than  from  not  understanding  the  Divine  Esse.    n.  34 

Concerning  the  Infinity  of  God,  or  Ms  Immensity  and  Eternity,     n.  27 

I.  That  God,  sinoj  Ho  is  and  exists  in  Himself,  and  all  things  m  tJie  universe  ara 
and  exist  from  Him,  is  Infinite,     n.  28. 

n.  That  God,  since  He  was  before  the  world,  thus  before  Times  and  Spaces  arose, 
IS  Infinite,    n.  99. 

in.  That  God,  since  the  world  was  made,  is  in  Space  witfiout  Space,  and  in  Time 
without  Time.    n.  30. 

IV.  That  the  Infinity  of  God,  in  relation  to  Spaces,  is  called  Immensity,  and  in  rela- 
tion to  Times,  is  called  Eternity ;  and  that,  although  there  are  these  relations,  still  there 
is  nothing  of  Space  in  his  Immensity,  and  nothing  of  Time  in  his  Eternity,    n.  31. 

V.  That  enlightened  Reason,  from  very  many  things  in  the  world,  may  see  the 
Infinity  of  God,   n.  33. 

VI.  That  every  created  thing  is  finite,  and  that  the  Infinite  is  in  finite  things,  as 
in  its  Receptacles,  and  in  men  as  in  its  Images,     n.  33 

Concerning  ike  Essence  of  God,  whicn  u  Divme  Love  and  Divine  Wisdom. 

L  That  God  is  Love  itself  and  Wisdom  itself,  and  that  these  two  make  his  Es- 
gence.    ru  37. 

II.  That  God  is  Good  itself  and  Trutli  itself,  because  Good  isof  Love,  and  Truth  is 
of  Wisdom,    n.  38. 

IIL  That  God,  because  He  is  Love  itself  and  Wisdom  itself,  is  Life  itaeif  in 
tself.   n.  39,  40. 

IV.  That  Love  and  Wisdom  Jn  God  make  one.     n.  41,  42. 

V.  That  the  Essence  of  Love  is,  to  love  others  out  of  itself,  to  desire  to  be  one  with 
Iheni,  and  to  make  them  happy  from  itaeif     n.  43,  44,  45. 

VI.  That  these  Properties  of  the  Divine  Love  were  the  Cause  of  the  Creation  ol 
the  universe,  and  that  they  are  the  Cause  of  its  Preservation,     n.  46,  47. 

Concerning  the  Omnipotence,  Omniscience  and  Omnipresence  of  God.     n.  49, 

I.  That  Omnipotence,  Omniscience  and  Omnipresence  are  of  the  Divine  Wisdom 
from  the  Divine  Love,    n.  50,  51. 

II.  That  the  Omnipotence,  Omniscience  and  Omnipresence  of  God  cannot  be 
known,  unless  it  be  known  what  Order  is,  and  unless  these  things  be  known ;  that 
God  is  Order,  and  that,  at  the  creation.  He  introduced  Order  into  the  universe,  and 
also  into  each  and  every  part  of  it,   n.  52  to  55. 

in.  That  the  Omnipotence  of  God  in  the  universe,  and  also  in  each  and  every  part 
of  it,  proceeds  and  operates  according  to  the  laws  of  his  Order,     it.  56,  57,  58, 

IV.  That  God  is  Omniscient,  that  is,  perceives,  sees  and  knows  each  and  every 
thing,  even  to  the  most  minute,  that  is  done  according  to  Order,  and  thence  also 
whatever  is  done  contrary  to  Order,     n.  59  to  62, 

V.  That  God  is  Omnipresent  ftom  the  firsts  to  the  lasts  of  his  Order,    n,  63,  64. 

VI.  That  Man  was  created  a  Form  of  Divine  Order,     it.  65,  66,  67, 

VII.  That  Man  is  so  fin  in  Power  against  the  Evil  and  False,  from  the  Divine  Om- 
nipotence, and  that  he  is  so  far  in  Wisdom,  concerning  the  Good  and  True,  from  the 
Dirine  Omniscience,  and  that  he  is  so  far  in  God,  from  the  Divine  Omnipresence,  as 
he  lives  according  to  Divine  Order,     n.  68,  69,  70. 

Concerning  tJte  Creation  of  tJie  Universe. 

That  no.  one  can  procure  to  himself  a  just  idea  concerning  the  Creation  of  the 
nniverst^,  uideas  some  universal  knowledges,  being  premised,  put  the  understanding 
into  a  slate  of  perception,  of  which  n.  75. 

The  Creation  of  the  universe  described  by  five  Relations,    n.  76,  77,  78,  79,  Sa 


^'S'^ 


General  Index  of  the  Contents. 


COMCERNING  THE  LORD  THE  REDEEMER. 

I.  That  Jehovah  God  descended  and  assumed  the  Human,  that  He  might  redeem 
Uid  save  Men.     n.  83,  83,  84. 

II.  That  Jehovah  God  descended  as  Divine  Truth,  which  is  the  Word,  and  jel 
that  He  did  not  separate  the  Divine  Good.     n.  85  to  88. 

ni.  That  God  assumed  the  Human  according  to  his  own  Divine  Order,    n.  89, 
90,  91. 

IV.  That  the   Human,  by  which  God  sent  Himself  into  the  world,  is  the  Son  of 
God.    n.  92,  93, 94. 

V.  That  fae  Lord,  by  acta  of  Redemption,  made  Himself  Righteousness,     n.  95, 96. 

VI.  That  the  Lord,  by  the  same  acts,  united  Himself  to  the  Father,  and  the  Father 
united  Himself  to  Him.  n.  97  to  100. 

VII.  That  thus  God  became  Man,  and  Man  God,  in  one  Person,    n.  101,  102,  103. 

VIII.  That  the  progression  to  union  was  the  state  of  his  Exinanition,  and  tliat 
the  union  itself  is  the  state  of  his  Glorification,    m.  104,  105,  106. 

IX.  That  hereafter  no  one  among  Christians  comes  into  Heaven,  unless  he  believes 
in  the  Lord  God  the  Savior,    n.  107,  108. 

X.  Corollary.      Concerning  the  state  of   the  Church  before  tlie  coming  of  the 
Lord,  and  concerning  its  stat«  after  it.     n.  109. 

Concerning'  Redemption,     n.  114. 

I.  That  Redemption  itself  was  a  Subjugation  of  the  Hells,  an  Establishment  of 
Order  in  the  Heavens,  and  thereby  a  Preparation  for  a  new  Spiritual  Church,   n.  115. 

II.  That,  without  that  Redemption,  no  Man  could  have  been  saved,  nor  could  the 
Angels  have  subsisted  in  a  state  of  integrity,     n.  118,  119,  120. 

III.  That  the  Lord  thus  redeemed  not  only  Men,  but  also  Angels,    n.  121, 123. 
■  IV.  That  Redemption  was  a  work  purely  divine,     n.  123. 

V.  That  this  Redemption  itself  could  not  have  been  eifected,  except  by  God  In- 
carnate,    n.  124,  125, 

VI.  That  the  Passion  of  the  Cross  was  the  last  Temptation  that  the  Lord,  as  the 
■  "      '    ■         'jiined,  and  that  it  was  the  means  of  the  Glorification  of  his  Hu- 

■  .n.     n.  126  to  131. 
n  of  the  Cross  is  believed  to  have  been  Redemption  itself,  ia 
a.  fundamental  Error  of  the  Church ;  and  that  this  Error,  together  with  the  Error  con- 
cerning Three  Divine  Persons  from  eternity,  has  perverted   the   whole  Christian 
Churcli,  BO  that  not  any  thing  spiritual  is  left  remaining  in  it.    jj.  132, 133. 


greatest  Prophet, 
man,  and  not  Red 
VII.  That  the  Pi 


CHAPTER  III. 


1.  That  the  Holy  Spirit  is  the  Divine  Truth,  and  also  the  Divine  Virtue  and  Opera- 
tion proceeding  from  the  One  God,  in  whom  there  is  a  Divine  Trinity;  thus  from 
the  Lord  God  the  Savior,     n.  139,  140,  14L 

n.  That  the  Divine  Virtue  and  Operation,  which  are  meant  by  the  Holy  Spirit,  are 
in  genera!  Reformation  and  Regeneration ;  and  according  to  these,  Renovation,  Vivi- 
fication,  Sanctification  and  Justification ;  and  according  to  tiiese,  Purification  from 
evils  and  Remission  of  sins,  and  at  length  Salvation,     n.  141  to  145. 

in.  That  that  Divine  Virtue  and  Operation,  which  is  meant  by  the  sending  of  the 


.,.^lc 


viii  General  Index  of  the    Contents. 

Holy  Spirit,  with  the  Clergy  in  particular,  is  Illustration  and  Instruction,    n.  146 
147, 148. 

IV.  That  the  Lord  operates  those  Vuluea  in  those  who  believe  in  Him.  n.  149 
150, 151. 

V.  That  the  Lord  operates  of  Himself  from  the  Father,  and  not  conversely,  ii.  153, 
154,  ir>5. 

VI.  That  the  Spirit  of  man  ishisMind  and  whatsoeverproceedefromit.  w.  156,15?. 
Corollary,     That  it  is  nowhere  said  in  the  Old  Testament,  that  the  Prophets  spoke 

from  the  Holy  Spirit,  but  from  Jehov^  God  j  but  otherwise  in  the  New,     n.  158. 

Concerning  the  Divine  Trinity,     n.  163, 

I,  That  there  ia  a  Divine  Trinity,  which  is  the  Father,  Son  and  Holy  Spirit 
n,  164, 165, 

II.  That  these  Three,  the  Father,  Son  and  Holy  Spirit,  are  three  Essentials  of  one 
(led,  which  make  one,  like  the  Soul,  Body  and  Operation  with  Man.    ii.  16G  to  169. 

ni.  That  before  the  world  was  created,  there  was  not  this  Trinity ;  hut  that  after 
the  world  was  created,  when  God  became  incarnate,  it  was  provided  and  made ;  and 
then  in  the  Lord  God  the  Redeemer  and  Savior  Jesus  Christ,    n.  170, 171. 

IV,  That  a  Trinity  of  Divine  Persons  from  eternity,  thus  before  the  world  was 
created,  is,  in  the  ideas  of  tliought,  a  Trinity  of  Gods,  aiid  that  this  cannot  be  abolished 
by  the  oral  confession  of  one  God.     n.  173,  17a 

V,  That  a  Trinity  of  Persons  was  unknown  in  the  Apostolic  Church,  but  that  it 
waa  first  broached  by  the  Nicene  Council,  and  thence  introduced  into  the  Roman 
Catholic  Church,  and  from  this  into  the  Churches  separated  from  it.    n.  174  to  176. 

VI.  That  from  the  Nicene  and  Athanasian  Trinity  together,  there  arose  a  Faith  in 
three  Gods,  which  had  perverted  the  whole  Christian  Church,     n.  VTl,  178, 

VII.  That  thence  there  is  that  Abomination  of  Desolation  and  AfHiction  such  as 
shall  not  be,  which  the  Lord  had  foretold  in  Daniel  and  tlie  Evangelists,  and  in  tlie 
Revelation,     n.  179,  180,  181. 

VIII.  And  also  this,  that  unless  a  New  Heaven  and  a  New  Church  be  established 
by  the  Lord,  no  Flesh  could  be  saved,    n.  183, 

IX,  That  from  a  Trinity  of  Persons,  each  of  whom  singly  ia  God,  according  to  the 
Athanasian  Creed,  have  sprung'  many  absurd  and  heterogeneous  ideas  concerning 
God,  which  are  fantasies  and  abortions,     n.  183,  184, 


CHAPTER,  IV. 

CONCERNING  THE   SACRED   SCRIPTURE,  OR  WORD  OF  THE   LORD, 

Dr  the  Word,  ia  Divine  Truth  itself,    w.  189  to  193. 
a.  Spiritual  Sense,  hitherto  unknown,    n.  193. 
11.)  Whai  the  SpiHlual  Seme  is.    n,  194. 
(2.)  That  from  the  Lord  proceed  the  Celestial  Divine,  the  Spiiilual  Divine,  and  the 

JVaticrat  Divine.     ».  195, 
(3,)  That  a  SpirUual  Seiwe  is  in  all  and  every  ptirt  of  the  Word,  shown  n,  196, 

197,  19a 
ti.)  That  Uie  Lord,  when  He  was  in  the  wmid,  spoke  hy  Correspondences,  thai 

aptHiuoJiy,  uiAoi  naturally,    n,  199. 
(5.)  That  it  m  fioin  the  Spiritual  Sense,  Hud  tfte  Word  is  divinely  inspired,  and 

holy  in  «tiery  expression,    n.  200, 
(6,)  JTiat  the  Spintual  Sense  has  been  hitherio  unknown,  hut  with  the  Aictenta 

knotim ;  and  concerning  Correspondences  among  them.     n.  201  io  207. 
(7.)  Thfii  the  Spiiilual  Sense  of  the  Word  is  kereq/J^r  given  to  none  hut  those  who 

are  in  genuine  Truths  from  the  Ziorrf,     n.  iJOS, 
'8.1  tfonderM  things  concerning  the  Word  from  its  Spiritual  Seme,    n  209. 


lostecb,  Cookie 


General  Index  of  the   Contents.  a 

III.  That  the  Sense  of  die  Letter  of  the  Word  is  the  Basis,  Continent  aoii  Pirraa 
Kent  of  its  Spiritual  and  Celestial  Sense,     n.  910  to  813. 

IV.  That  Divine  Truth,  in  the  Sense  of  the  Letter  of  the  Word,  ia  in  its  Fulness, 
in  its  Holiness,  and  in  its  Power,    n.  314,  315,  216. 

(L)  Thaitht  Truths  of  the  Senseof  the  Letter  of  the  Word  are  meant  by  the  predoM 
Stones,  of  which  the  fmndtUions  of  the  JVew  Jerusalem  comisied,  of  which 
in  the  Revelation ;  and  this  from  Correspondence,     n.  217. 

(H.)  That  the  Goods  and  Truths  of  the  Sense  of  the  Letter  of  the  Word  correspond 
to  the  IJrim  and  Thummim  in  Aaron's  Ephed.    n.  218. 

(3.)  That  Truths  and  Goods  in  tdtimates,  such  as  are  in  the  Sense  of  the  Letter  oj 
tte  Word,  are  signed  by  the  vredous  Stones  in  the  Garden  of  Eden,  in 
which  the  King  of  Tyre  is  said  to  have  been,  in  Et^iel.     a.  219. 

(4.)  That  the  same  were  represented  by  the  Curtains,  VeHs  and  Pillars  of  the  Tab- 
entaele.    n.  320, 

(5.)  i^d  likewise  bu  the  Externals  of  the  Tetnple  at  Jerusalem,     n.  331. 

(6.)  That  &e  Word  in  its  Glory  ivas  represented  in  the  Lord,  when  transf/rmed, 
n.  222. 

(7.)  Tltat  the  Power  of  the  Word  in  idtimales  was  represented  by  the  JVazarifes 
n.  22a 

(8.)  Concerning  the  ineffable  Power  of  the  Word,    n,  324, 

V.  That  the  Doctrine  of  the  Church  is  to  he  drawn  from  the  Sense  of  the  Letter 
ofthe  Word,  and  confirmed  by  it    n.  225,  229,  230. 

(l.j  Thai  the  Word  urithovi  Doctrine  is  not  understood,     a.  236,  227,  228. 

(2.)  That  the  genuine  Truth,  which  wUl  be  of  Doctrine,  in  the  Sense  of  the  Letter  qf 

the  Word,  appears  to  no  others  than  those  who  are  m  flhis&attonfrom  tht 

Lord.    n.  231, 232,  233. 

VI.  That  by  the  Sense  of  the  Letter  of  the  Word  there  ia  Conjunction  with  tJie 
Lord  and  consociation  with  the  angels,     n.  234  to  239. 

VII.  That  the  Word  ia  in  all  the  Heavens,  and  that  angelic  Wisdom  is  thence, 
n.  240, 341,  242. 

VHI.  That  the  Church  is  from  the  Word,  and  that  it  is  such  with  man,  as  hie 
Understanding  of  the  Word  ia.     n,  243  to  247. 

IX.  That  the  Marriage  ofthe  Lord  and  tlie  Church,  and  thence  the  Mamage  of  the 
Good  and  the  True,  is  in  every  part  of  the  Word.     n.  248  to  2,^3. 

X.  That  Heresies  may  he  taken  from  the  Sense  of  the  Letter  of  the  Word,  but  thai 
't  is  hurtful  to  confirm  them,     n.  254  to  260, 

(1.)  That  many  things  ,in  the  Word  are  .Appearances  of  Truth,  in  which  genuine 
T'ruths  are  conceidtd,    n.  257. 

i2.)  That  by  cor^rming  the  Appearances  of  truth  Fallacies  exist,     n.  258, 
3,)  ITtat  ihe  Sense  ^  the  LeUer  ofthe  Word  is  a  Guard  for  thegenuine  Trutht 

which  are  concealed  within,     n,  260. 
[4.)  That  the  Sense  of  the  Letter  of  the  Word  was  represented  by  Cherubs,  and  signi- 
fied by  them  in  the  Word.     n.  360, 

XI.  That  the  Lord  in  the  world  fulfilled  all  things  of  the  Word,  and  thereby  be- 
came the  Word  also  in  ultimates.     n.  261,  263, 363. 

XII.  That  before  this  Word,  which  is  at  this  day  in  the  world,  there  was  a  Word 
which  is  lost.    n.  264,  265, 366. 

XIIL  That  by  means  of  the  Word  those  also  have  light  who  are  out  of  the  Church, 
and  have  not  the  Word.    n.  267  to  272. 

XIV.  That  unless  Uiere  were  a  Word,  no  one  would  know  Gofl,  Heaven  and  Hell 
the  Life  afler  death,  and  still  less  the  Lord,    n.  373  to  276. 


./Google 


General  Index  of  the  Contents. 
CHAPTER  V. 


1.  Thai  tae  Decalogue  was  Holiness  itaelf,  in  the  Israelitiah  Church ;  there  coft 
cerning  the  Holiness  of  the  Ark,  in  which  ivas  tiie  Law,     n.  Si83  to  386. 

n,  T)mt  tlie  Decalogue,  in  the  Sense  of  the  Letter,  containH  genera!  Precepta  oi 
faith  and  life ;  but,  in  the  Spiritual  and  Celestial  Senses,  all  Precepts  universally. 
a.  287  to  390. 

in.  The  First  Commabdment  :  Thou  shalt  ha.ve  no  otlier  God  before  my  face, 
n.  291  to  296. 

t;  Thou  shalt  not  take  the  Name  of  Jehovah  thy 
t  hold  him  guiltJesB  that  taketh  his  Name  in  vain 
n.  397  to  300. 

V.  The  Third  Comhandmeht ;  Remember  the  Sahbath  Day  to  keep  it  holy; 
BIX  days  tliou  shalt  labor  and  do  all  thy  wortt,  but  the  Seventh  Day  is  the  Sabbath  to 
Jehovah  thy  God.    n.  301  to  304. 

VI,  The  Fourth  Coiim4mbment  :  Honor  thy  Fathei:  and  thy  Mother,  that  thy 
days  may  be  long,  and  that  it  may  be  well  with  Ihee  upon  the  earth,    n.  305  to  308. 

Vn.  The  Fifth  Commatouebt  :  Tliou  shalt  not  kUI.    n.  309  to  812. 

VIII.  The  Sixth  Commahdmekt  :  Thou  shalt  not  commit  adultery,  n.  313  to  316, 

IX.  The  Seventh  Commaitdiieht  :  Thou  shalt  not  steal,    n.  317  to  320. 

X.  The  Eiohth  ConiMArsDMEnr :  Thou  shalt  not  hew  false  witneBs  against  thy 
-eighbor.    n.  331  to  324. 

XI.  The  Ninth  AND  Tenth  CoMMASDMEKTs:  Thoushaltnot  covetthy  neighbor'a 
House  1  Thou  shalt  noteovet  thy  neighbor's  Wife,  nor  his  Man-Servant,  nor  bis  Maid- 
servant, nor  his  Ox,  nor  his  Ass,  nor  any  thing  tJiat  is  thy  neighbor's,    n.  325  to  328. 

Xil.  That  the  Ten  Precepts  of  the  Decalogue  contain  all  tmngs  which  are  of  Love 
to  God,  ajid  aU  things  which  are  of  Love  towaids  the  Neighbor,    n.  339  to  331. 


CHAPTER  VI. 

CONCERNING  FAITH. 

Preface.  That  Faith  is  first  in  lime,  hut  that  Charity  is  first  in  end,    n.  83fi. 
T.  That  saving  P^th  is  in  the  Lord  God  the  Savior  Jesus  Christ,     jj.  337  to  339. 
Sitice  it  is  in  a  visibh  God;  in  u>kom  is  the  invisible,  n.  389. 

XL  That  Faith  in  the  sum  is,  that  he  who  lives  well  and  believes  aright,  is  saved  by 
the  Lord,     n,  340  to  349. 

That  the  Ja-st  thing  oflhitk  in  Him  is  an  Acknoivledgnieid,  that  Ht  is  the  Son  or 
Odd.    71.343. 

HI.  Thai  man  receives  Faith  by  going  to  the  Lord,  learning  Trutlia  fi'om  tiie  Word, 
and  li-ving  according  to  them.    n.  343  to  348. 

CoMimivg  the  &je  of  Faitk ;  concerning  the  Essence  of  Faith ;  concerning  the  Sttde 
o_f  F^lh ;  concerning  the  Form  of  Faitk.    n.  344  and  the  following. 

Concerning  merely  JVatvral  Failli,  that  il  is  Permmsion  connterfeking  Faith,     n.  345 
to  346. 

IV.  That  an  Abundatiofe  of  Truths,  cohering  as  in  a  bundle,  esalts  ana  perlecta 
faith,    n.  349  to  354. 

(1.)  That  the  Truths  of  Fitilh  we  multiplicable  to  injinit)/.     n.  350. 

(3.)  natthereisaJhspositionofaie  Truths  of  Fatiliinto  series,  thus  as  it  leeri 

into  little  bjindks.     n.  351. 
(3.1  7%ff  Faitk  is  perfected  according  to  the  abundance  and  coherence  of  Truths. 
n.  3!i2  to  3^. 

are,  and  diverse  tliey  aj-pear 


General  Index  of  the   Contents.  xi 

(5.)  Thai  the  Lord  is  the  Ward,  is  the,  God  of  Hemjen  and  Earth,  the  Goa  of  aa 
Flesk,th«  Godofthe  Vineyard  or  Church,  tht  God  of  Faith,  ihi  lA^hlitatlJ 
tte  Truth  and  eternal  lAfe,  shown  from  the  Word.    n.  354. 

V.  TliBf  Pdth  without  Chirity  is  not  Faith,  and  that  Chajity  without  Ffutli  is  nol 
Charity,  and  that  neither  lives  but  jrom  the  Lord.    tt.  355  to  361 

(1.)  Th<a  man  can  jwocwre  Faith  for  Umsey.    n.  356. 

(2.)  Thol  man  canprocure  Chanty  for  kinaelf.     n.  357. 

(3.J  Hiat  man  can  also  procwefor  himself  the  Life  of  Faith  and  Chariti/.     n.  358. 

(4.)  That  nevertheleat  noiAtiig:  (f  /^wiA,  nothing  of  Cltanty,  and  nothing  of  the 

Life  of  each,  is  from  man,  but  from  the  Lord  alone,     n.  359. 
(5.)  3%e  Distinction  belioeen  JVatural  Faith  and  Spiritual  Faitk,  and  Ihtd  the  latter 

M  intvardly  tn  the  former  front  the  Lord.    n.  360,  361. 

VI.  That  the  Lord,  Charity  and  Faith  malie  one,  like  Life,  Will  and  Understanding 
in  man;  and  that,  if  they  are  divided,  each  perishes  like  a  Pearl  reduced  to 
Powder.    11.362  to  367. 

(1.)  That  the  Lord,  vii'h  tUl  his  IHvine  Love,  with  all  his  Divine  Wisdom,  thvs  with 

all  his  Divine  IAfe,fiowi  in  teith  eoery  mam.     n.  364. 
(2.)  ConseqnenSy,  that  the  Lord,  initk  all  the  Essence  of  Faith  and  Charity,  fioics 

in  with  every  man.    n.  365. 
(3.)  That  the  things  whichjlotv  injrom  ifte  Lord  we  received  by  man,  according  to 

his  Slate  and  Form.     n.  366. 
(4.)  But  that  the  man  wha  divides  the  Lord,  Charity  ami  Fatlh,  is  not  a  Form 

receivingjbut  a  Form  destroying  them.     n.  367. 
Vn.  That  the  Lord  is  Charity  aad  Faith  in  Man,  and  that  Man  is  Charity  and 
Faith  in  the  Lord.    m.  368  to  373. 

(1.1  ThM  Conj\mcli/)n  with  God  is  that  by  lehich  Mart  has  Salvation  and  etenud 

lAfe.     n.369. 
(3.)  That  Comunction  with  God  the  Father  is  not  possible,  but  with  the  Lord,  and 

Ikrovgh  mm  with  God  ffie  Father,    n.  370. 
(3.)  Tliat  Conjuncfton  wifA,  the  Lord  is  reciprocal,  width  is,  that  Man  is  in  the 

Lord  and  the  Lord  in  Man.    n.  371. 
(4.)  That  this  reciprocal  Oonjuijciioii  of  the  Lord  and  Man  is  effected  by  means  of 

Charity  and  FaUh.     n.  373. 

VIII.  That  Charity  and  Ftdth  are  together  in  Good  Works,    n.  373  to  377. 

(I.)  That  Charity  is  to  wUl  weR,  and  that  Good  Works  are  to  do  ioell  from  willing 

well,     n.374. 
{2.)  That  CJtarily  and  Faith  are  onl^  ntentcd  and  perishable  things,  -unless,  tvhen 

it  can  be  done,  they  are  ddemaned  to  Ads,  and  coexist  in  f  A«ni.     n.  375, 376. 
(3.)  That  Charity  alone  does' not  produce  Good  Works,  stUl  leas  Mtith  alone ;  bat 

Siat  Chanty  and  Faith  together  prodnce  them.    n.  377. 

IX.  That  there  is  True  Faith,  Spurious  Faith,  and  Hypocritical  Faith.   n.378lo381. 
(I.)  That  the  Christian  Chwch,  in  its  i-rfancy,  began  to  be  infested  and  torn  to 

pieces  by  Schisais  and  Heresies,  of  which  n.  378. 

[2.)  That  there  is  only  one  True  Faith,  and  that  it  is  in  the  Lord  God  tJie  Sctvior 
Jesus  Christ ;  and  that  it  is  with  those  who  believe  Him  to  be  the  Son  oj 
God,  the  GodoflleaBen  and  EarOi,  artd  one  mtk  the  Pnffew.     n.  379. 

(3.)  Tltat  furious  Aith  is  every  I\iitk  which  recedes  from  the  TVtte,  which  is  the 
only  one ;  and  that  it  is  with  those  who  climb  vp  some  other  way,  and  re 
gard  Hie  Lord  not  as  God,  bat  only  as  a  man.     a,  380. 

(4.)  Ito  Ifypocridcai  Faith  is  no  Faith,     n.  381. 

X.  That  there  is  no  Faith  with  the  EviL    n.  383  to  384. 

1 1.)  That  the  Evil  have  no  Faith,  because  Emlis  of  Hell,  and  Faith  is  of  Heaven, 

n.  383. 
'9  ^  TW  all  those  in  (Christendom  have  no  Faith,  who  reprobate  the  Lord  and  the 

'^ord,  aUhovgh  they  live  morally,  and  speak,  teach  and  »m(e  rationally,  fMM 

t:r-ii.eming  Faith,     n.  364. 


i/Google 


General  Index  of  the  Contents. 


CHAPTER  VII. 

CONCERNING  CHARITY  OR  LOVE  TOWARDS  THE  NEIGHBOR ;  AND 
CONCERNING  GOOD  WORKS. 

I.  That  there  are  three  uciversal  Loves — the  Love  of  Heaven,  the  Love  of  the 
World,  and  the  Love  of  Self,     n.  394,  395,  396. 

fl.)  Concerning  the  WiU  and  the  Understanding,    n.  397. 

(2.)  Concerning  Good  and  TndL     n.  398, 

(3.)  Conc&^ing  Love  in  general,    n.  39Q. 

(4,j  Concerning  the  Love  of  Sdf  and  tke  I-ove  of  ths  World  in  particvlar.    n.  400 

(5.)  Concerning  the  External  tmd  the  Internal  Mnn.     n.  401. 

(6.)  Concerning  the  merdy  JVatund  and  Sensual  Man.     n.  403. 

IL  That  those  three  Loves,  when  they  aie  rightly  suhordinated,  perfect  Man ;  l]ut 
when  they  are  not  rightly  Bubordinated,  they  pervert  and  invert  him.     n.  403, 404, 405. 

HI.  That  every  individual  Man  is  the  Neighbor  that  is  to  be  loved,  but  according 
to  the  quality  of  his  good.     fl.40Gto4U. 

IV.  That  Man  collectively,  which  is  a  smaller  and  laiger  Society,  and  that  Man  in 
what  is  composed  of  them,  which  is  one's  Country,  is  the  Neighbor  that  is  to  be  loved. 
n.  413  to  414. 

v.  That  the  Church  is  the  Neighbor  that  is  to  be  loved  in  a  higher  degree,  and 
the  Kingdom  of  the  Lord  in  the  highest    n.  415,  416. 

VI.  That  to  love  the  Neighbor,  viewed  in  itself,  is  not  to  love  the  Person,  but  the 
Good  which  is  in  the  Person,    n.  417  to  419. 

VIL  That  Charity  and  Good  Works  are  two  distinct  things,  like  willing  well  and 
doing  well.    n.  420,  421. 

VnL  That  Charily  itself  is  to  act  Justly  and  faithfully,  in  the  Office,  Business  and 
Work  in  which  any  one  is,  and  with  whomsoever  he  has  any  Intercourse,  n.  422, 
123,  424. 

IX.  That  the  BENEPicEtiT  Acts  of  Charity  are,  to  ^ve  to  tlie  Poor  and  to  help  the 
Needy,  but  with  Prudence,    n.  425  to  428. 

X.  Thatthere  are  Debts  I  fCharih',8ome  domestic  and  some  private.  n.439to432. 

XI.  That  the  REca£ATioys  of  Charity  are  Dinners,  Suppers  and  social  Parties, 
n.  433,  434. 

XII.  That  IJie  first  thing  of  Charity  is  to  put  away  Evils,  and  that  tlie  second  is, 
to  do  Goods,  which  are  of  use  to  the  neighbor,    n.  435  to  438. 

SIII.  That  man,  in  the  exercises  of  Charity,  does  not  place  Merit  in  worlis,  when 
he  believes  that  aO  Good  is  from  the  Lord.    n.  439  to  442. 

XIV.  That  Moral  Life,  when  it  is  at  the  same  time  Spiritual,  is  Charity,  n.  443  to 
445. 

XV.  That  the  Friendship  of  love  contracted  with  a  man,  whatever  his  quality  is,  as 
to  the  spirit,  after  death  is  hurtful,     n,  446  to  449. 

XVI.  That  there  is  Spurious  Charity,  Hypocritical  Chai.ty,  and  Dead  Charity,  n. 
450  to  453. 

XVII.  That  the  Friendship  oflove  among  the  Evil  is  intestine  Hatred  towards  each 
other,     n.  454,  455. 

XVIII.  Concerning  the  Conjunction  of  Love  to  God  and  Love  towards  the 
Neighbor.   )i.  456  to  458. 


CHAPTER   VIII. 

CONCERNING  FREE  AGENCY. 

I.  The  Precepts  and  Dogmfts  of  the  present  Church  concermng  Free  Agency 
n.4G3to4(i5. 
Jl   That  in  the  Garden  of  Eden  there  were  placed  two  Trees,  one  of  life,  and  the 


1/ Google 


General  Index  of  the   Contents.  siii 

0  her  of  the  knowledge  of  good  and  evil,  signifies  that  Free  Agency   m  spiritual 
tmnga  was  given  to  Man.    n.  46fi  to  469. 
in.  That  Man  is  not  Life,  but  a  Receptacle  of  Life  from  God.     n.  470  to  474. 

IV.  That  Man,  while  he  lives  in  the  world,  is  held  in  the  middle  between  Heaven 
and  Hell,  and  there  in  a  Bpiritual  equilibrium,  which  is  Free  Agency,     n.  475  to  478, 

V.  That,  from  the  Perniisaion  of  evi!,in  which  the  internal  man  of  every  one  is,  it 
ia  Tery  manifest  that  Man  has  Free  Agency  m  spiritual  things,     n.  478  Co  483. 

VI.  That,  without  Free  Agency  in  spiritual  things,  the  Word  would  not  be  of  nny 
use  ;  consequently,  the  Church  would  not  be  ajiy  thing,     n.  483  to  485. 

VII.  That,  without  Free  Agency  in  spiritual  tilings,  there  would  not  be  any  thing  o( 
Man,  by  which  he  might  reciproCBlly  conjoin  himeelf  to  God ;  &nd  thence  there  would 
be  no  Imputation,  but  mere  Predestination,  which  ia  detestable,    n.  485. 

DetestAh  things  coiKeming  Predestination  are  divulged,    n.  486  to  488. 
Vni.  That,withoutFree  Agency  in  spiritual  things,  God  would  be  the  cause  of  evil, 
and  thus  there  would  be  no  Imputation  of  Charity  and  Paith.    n.  489  to  492. 

IX.  That  every  thing  spiritual  of  the  Church,  which  enters  in  Freedom,  and  which 
is  received  in  a  state  of  Freedom,  remains ;  but  not  the  reverse,     n.  493  to  496. 

X.  That  the  Will  and  Understanding  of  Man  are  in  this  Free  Agency;  but  that  the 
doing  of  evil  in  both  worlds,  the  spiritual  and  the  natural,  is  restrained  by  laws ;  since 
otherwise  Society  in  both  .would  perish,    n.  497  to  499. 

XI.  That  if  Man  had  not  Free  Agency  in  spiritual  things,  all  in  the  whole  world 
might  he  brought,  in  one  day,  to  believe  in  the  Lord ;  but  that  the  cause  why  this 

.   cannot  be  done,  is,  because  that  which  is  not  received  in  a  state  of  Free  Agency  does 
not  remain,    n.  5O0  to  503. 

T^al  Miracles  are  not  done  at  this  day,  because  they  lake  aicay  Free  Jigeaey  in  spirit 
wd  things,  imd  force,    n,  501. 


CHAPTER.  IX. 

CONCERNING  REPENTANCE. 

I.  That  Repentance  is  the  first  thing  of  the  Church  with  Man.    n.  510,  511. 

II.  That  Contrition,  of  which  it  is  said  at  this  day,  that  it  precedes  Faith,  and  is 
followed  by  the  Consolation  of  the  Gospel,  is  not  Repentance,     n.  519  to  515. 

III.  That  the  oral  Confession  elone,  that  one  is  a  Sinner,  is  not  Repentance,  n. 
516  to  519. 

IV.  That  man  is  born  to  evils  of  every  kind,  and  that,  unless  he  remove  them  in 
part  by  Repentance,  he  remains  in  them ;  and  he  that  remains  in  them  cannot  be  saved. 
n.  530  to  534. 

What  tite  Ful/Ument  of  the  Law  is,     n.  523,  534. 

V.  That  the  Knowledge  of  Sin,  and  the  Discovery  of  some  one  in  one's  self,  he- 
gins  Repentance,     n.  525  to  527. 

VI.  That  actual  Repentance  is  to  explore  one's  self,  to  know  and  acknowledge  his 
sins,  to  make  Supplication  to  the  Lord,  and  to  begin  a  new  Life.     n.  538  to  531. 

VII.  That  true  Repentance  is  not  only  to  explore  the  Acts  of  one's  Life,  but  also 
the  Intentions  of  hia  Will.    91.533  to  534. 

VIII.  That  those  also  perform  Repentance,  who  do  not  explore  themselves,  hut  still 
desist  from  Evils,  because  they  are  Sins;  and  that  this  Repentance  is  performed  by 
those  who  do  the  Works  of  Charity  from  Religion,  n.  ."^35  to  537. 

IX.  That  Confession  ought  to  be  made  before  the  Lord  God  the  Savior,  and  then 
Supplication  for  Help  and  Power  to  resist  Evils,     n.  538  to  560. 

X.  That  actual  Repentance  is  easy  with  those  who  have  performed  it  several  timeS; 
but  very  difficult  for  those  who  have  not  performed  it.     n.  561  to  563, 

XI.  That  he  who  has  never  performed  Repentance,  nor  looked  into  and  examined 
himself,  at  length  does  not  know  what  damnable  Evil  is,  and  what  aaimg  Good  is 


./Google 


<-al  Index  of  the   Contents. 


CHAPTER  X. 

CONCERNING  REFORMATION '  AND   REGENERATICIJ 

r.  That  Man,  unless  he  be  regenerated,  and  as  it  were  created  anew,  cannot  entel 
into  the  Kingdom  of  God.     n.  572  to  575. 

II.  That  the  New  Generation  or  Creation  is  effected  by  the  Lord  alone,  by  CharitJ 
and  Faith,  as  the  two  means,  with  the  Cooperation  of  Man.     n.  376  to  578. 

III.  That  aH,  because  all  have  been  redeemed,  may  be  regenerated,  every  one  ac- 
cording to  his  state,     n.  579  to  582. 

IV.  That  Regeneration  is  elFeoted,  comparatively,  as  man  is  conceived,  carried  in 
the  womh,  born  and  educated,     n.  583  to  586. 

V.  That  the  First  Act  of  the  New  Generation  is  called  Reformation,  which  is  of 
the  Understanding  i  and  that  the  Second  Act  is  Regeneration,  which  ia  of  the  Will, 
and  thence  of  the  Understanding,    n.  587  to  590. 

VI.  That  the  InterUEil  Man  is  first  to  be  reformed,  and  by  it  the  External,  n.  591 
to  595. 

VII.  That  while  this  is  done,  a  Combat  arises  between  the  internal  and  the  externa] 
man,  and  then  the  one  that  conquers  rules  over  the  other,     n.  596  to  600. 

VIII.  That  the  Regenerate  Man  has  a  new  Will  and  a  new  Understanding,  n, 
601  to  606. 

IX.  That  the  Ee^enerate  Man  is  in  communion  with  the  Angela  of  Heaven,  and 
the  Unregenerate  Man  in  communion  with  the  Spirits  of  Hell.     it.  607  to  610. 

X.  That,  as  far  as  Man  is  regenerated,  so  far  Sins  are  removed,  and  that  that  re- 
moval ia  tho  Remission  of  Sins.     n.  611  to  614. 

XI.  That  Regeneration  cannot  be  effected  without  Free  Agency  in  siiritual  things. 
n.  615  to  617. 

XIL  That  Eegeneration  cannot  he   effected  without  Tru'hs  by   which  Faith  is 
formed,  and  with  which  Charity  conjoins  itself.     «.  618  to  620. 
.Sbme  things  concerning  the  Male  and  Ihnale  Sex  in  the  Vegetahle  Kingdom,    n.  5?  j. 


CHAPTER  XI. 

CONCERNING   IMPUTATION. 

I.  That  the  Faith  of  the  present  Church,  which  alone  ia  aaid  to  justify,  and  Imputa- 
lion,  make  one.     n.  626,  627. 

II.  That  the  Imputation,  which  is  of  the  Faith  at  this  day,  is  twofold,  one  of  the  Merit 
if  Christ,  and  the  other  of  Salvation  thence,     n.  628  to  631. 

III.  That  tlie  Faith  imputative  of  the  Merit  and  Righteousnesa  of  Christ  the  Re- 
deemer, first  arose  from  die  Decrees  of  the  Nicene  Synod,  concerning  three  Divine 
Persons  from  eternity;  which  Ftdth,  from  that  time  to  the  present,  has  been  received 
by  the  whole  Christian  world,    n.  ^2  to  635. 

IV.  Thai  the  Faith  imputative  of  the  Merit  of  Christ  was  not  known  in  the  Apostoh-; 
Church,  which  preceded,  and  ia  nowhere  meant  in  the  Word.     n.  636  to  639. 

V.  That  an  Imputation  of  the  Merit  and  Righteousness  of  Christ  is  impossible, 
n.  640  to  643. 

VI.  That  tiiere  is  an  Imputation,  but  of  Good  and  Evil.     n.  643  to  646. 

yit.  That  the  Faith  and  Imputation  of  the  New  Church  cannot  possibly  he  to- 
gether with  the  Faith  and  Imputation  of  the  former  Churcli,  and  that,  if  they  were 
together,  there  would  be  such  a  collision  and  conflict,  that  all  of  the  Church  with 
■uan  would  perish,    n.  647  to  649. 

VTII.  That  the  Lord  imputes  to  every  man  Good,  and  that  Hell  imputes  to  every 
man  Evil.     n.  650  to  653.  ^     ^ 

IX.  That  Faith,  with  whatsoever  it  conjoins  itself,  malies  a  Sentence  :  if  true  Faith 


^'a'^ 


General  Index  of  the    Contents.  xv 

conjoins  itself  with  Good,  a  Sentence  is  made  for  eternal  Life ;  but  if  Faiti.  conjoiiie 
itself  with  Evil,  a  Sentence  ia  made  for  eternal  Death,    n.  654  to  657. 
X.  Tiiat  Thought  ia  imputed  to  no  one,  but  Will.    u.  658  to  660. 


CHAPTER  XII. 

CONCERNING    BAPTISM. 

I.  That  without  Knowledge  concerning  tlie  Spiritual  Sense  of  the  Word,  no  one 
can  know  wliat  the  two  Sacraments,  Baptism  and  the  Holy  Supper,  involve  and  effect 
n.  667  to  669. 

II,  That  by  the  Washing,  which  is  called  Baptism,  is  meant  Spiritual  WsBhing 
which  is  Puniieation  from  evila,  and  thus  Regeneration,     n.  670  to  673. 

ni.  That  Baptism  was  instituted  in  the  place  of  Circumcision,  because  by  the  Cir- 
cumcision of  the  Forea&in  was  represented  the  Circumcision  of  the  Heart,  in  ordet 
that  on  Internal  Church  might  succeed  the  External,  which,  in  each  and  every  thing, 
figured  Uie  Internal  Church,     n.  674  to  676. 

IV.  That  the  First  Use  of  Baptism  ia  Introduction  into  the  Christian  Church,  and  then, 
at  the  same  time.  Insertion  among  Christians  in  the  spiritual  world,    n,  677  to  680. 

V.  That  the  Second  Uae  of  Baptism  ia  that  the  person  may  know  and  acknowledge 
the  Lord  Jesus  Christ,  the  Redeemer  and  Savior,  and  follow  Him.     n.  681  to  683. 

VI.  That  tiie  Third  Use  of  Baptism,  which  is  the  final  one,  is,  that  man  may  bt 
regenerated,     n.  684  to  687. 

VII.  That,  hy  the  Baptism  of  John,  a  Way  waa  prepared,  that  Jehovah  God  might 
be  ahle  to  deacend  into  the  world  and  perform  Redemption,     n.  688. 


CHAPTER  XIII. 

CONCERNING  THE   HOLY   SUPPER. 

I.  That  without  Information  concerning  the  Correapondences  of  natural  tilings  with 
spiritual,  no  one  can  know  the  Uses  of  the  Holy  Supper,     n,  698  to  701. 

IL  That,  from  Correspondences  heing  known,  it  is  known  what  is  meant  by  the 
Flesh  an.d  Blood  of  the  Lord,  and  that  the  like  is  meant  by  Bread  and  Wine  j  namely, 
tiiat  by  the  Flesh  of  the  Lord,  and  hy  Bread,  ia  meant  the  Divine  Good  of  hia  Love, 
and  alaoall  the  Good  of  Charity ;  and  that  by  the  Blood  of  the  Lord  and  by  Wine,  ia 
meant  the  Divine  Truth  of  his  Wisdom,  and  also  all  the  Truth  of  Faith ;  and  by  Eat- 
ing, Appropriation,     n.  703  to  710. 

Shoum/rom  the  Word  ivkal  ia  meant  hy  Flesh,     n.  704,  705. 

iVhat  by  Blood,     n.  706. 

What  by  Bread,     n.  707. 

Whd  by  Wine.    n.  708. 

III.  That,  from  these  things  being  understood,  it  may  be  comprehended,  that  me 
Holy  Supper  contains,  universally  and  particularly,  all  things  of  the  Church,  and  all 
things  of  Heaven,    n.  711  to  715. 

IV.  That  in  the  Holy  Supper  there  is  tiie  whole  of  the  Lord,  and  the  whole  of  his 
Redemption,    ji.  716  to  718. 

V.  That  the  Lord  is  present,  and  opens  Heaven  to  those  who  come  wortliily  to  the 
Holy  Supper  J  and  that  He  is  present  also  with  those  who  come  unworthily,  but  thai 
He  does  not  open  Heaven  to  them.  Consequently,  that  as  Baptism  is  an  Introduction 
into  the  Church,  so  the  Holy  Supper  is  an  Introduction  into  Heaven,    n.  719  to  TSl 

VI.  That  those  come  to  the  Holy  Supper  worthily,  who  are  in  Faith  in  the  Lord 
and  in  Charity  towards  the  Neighbor,  thus  who  are  regenerated,    n.  723  to  724. 


,,  Google 


xvi  Genet  ai  Inaea:  oj  t/te    Lomems. 

VII.  That  those  who  come  to  the  Holy  Supper  worthily  are  in  the  Lord,  and  tha 
Lord  in  them ;  consequently,  that  by  the  Holy  Supper  there  is  made  a  Conjunction 
with  the  Lord.    n.  735  to  737. 

Vni.  That  the  Holy  Supper  is,  to  those  who  come  worthily,  a  Sign  and  Seal  that 
they  Pre  the  Sons  of  God.     n.  798  to  780. 


CHAPTER  XIV. 

CONCERNING  THE  CONSUMMATION  OF  THE  AGE ;  CONCERNING 

THE   COMING  OF   THE  LORD;   AND  CONCERNING 

THE   NEW   CHURCH. 

I.  That  tlie  Consummation  of  the  Age  is  the  Last  Time  or  End  of  the  Church 
,1.  753  to  756. 

II.  That  at  this  day  is  the  Last  Time  of  the  Church,  which  was  foretold  and  de- 
scribed by  the  Lord  in  the  Evangelists,  and  in  the  Revelation,    n.  757  to  759. 

in.  That  this  Last  Time  of  the  Christian  Church  is  the  Night  itself,  in  which  for- 
mer Churches  have  come  to  an  end.    jt.  760  to  763. 

IV.  That  after  this  Night  follows  the  Morning  i  and  that  the  Coming  of  the  Lord 
is  that.    n.  764  to  767. 

V.  Tliat  the  Coming  of  the  Lord  is  not  his  coming  to  destroy  the  visible  Heaven 
and  the  habilKble  Bftrth,  and  to  create  a  new  Heaven  and  a  new  Earth,  as  many  hith- 
erto, ftom  not  understanding  the  Spiritual  Sense  of  the  Word,  have  supposed.  «. 
768  to  771 

VL  That  this  Coming  of  the  Lord,  which  is  the  Second,  takes  place  in  order  that 
the  Evil  may  be  separated  from  the  Good,  and  ihat  those  may  be  saved  who  have  be- 
lieved and  do  believe  in  Him,  and  that  by  these  a  New  Angelic  Heaven  and  a  New 
Church  on  earth  may  be  formed  ;  and  that,  without  it,  no  flesh  couldbe  saved,  Matt 
K1V.33.    n.  772  to  775. 

VII.  That  this  Second  Coming  of  the  Lord  is  not  in  Person,  but  that  it  is  in  the 
Word,  which  is  ftom  Him,  and  thus  Himself,    n.  776  to  778. 

VIII.  That  this  Second  Comins  is  made  through  a  Man,  before  whom  He  has 
manifested  Himself,  and  whom  He  has  filled  with  hia  Spirit,  to  teach  the  Doclrines  of 
the  New  Church  by  means  of  the  Word  from  Hrni.    n.  779,  780. 

tX.  That  this  is  meant  by  the  New  Heaven  and  the  New  Jerusalem,  in  the  Rev- 
elation, xxi.    n.  781  to  785. 

X,  That  this  Church  is  the  Crown  of  all  the  Churches  which  have  been  hitherto  in 
the  world,    n.  786  to  791. 


SUPPLEMENT. 

1.  Concerning  the  Spiritual  World,  what  it  is.    n.  799  to  795. 

2.  Concerning  Lother  in  the  spiritual  world,     n.  796. 

3.  Concerning  Melanchthon  in  the  spiritual  world,    ii.  797. 

4.  Concerning  Calvin  in  the  auiritual  world,    n.  798,  799. 

5.  Concerning  the  Dvtcb  in  the  spiritual  world,     n.  800  to  805. 

6.  Concerning  the  Enblish  in  the  spiritual  world,    ti.  806  to  812. 

7.  Concerning  the  Germaks  in  the  spiritual  world,    n.  813  to  816. 

8.  Concerning  the  Papists  in  the  spiritual  world,    n.  817  to  821; 

9.  Concerning  the  Popish  Saints  in  the  spiritual  world,     n.  822  tc 

10,  Concerning  the  Mahometans  in  the  spiritual  world,    n.  828  to  I 

11.  Concerning  THE  Africans  in  the  spiritual  world,  and  also  soraetl 
ns  the  Gentiles,     n.  835  to  840. 

la.  Concerning  tse  Jews  in  the  spiritual  world,    n.  641  to  846. 


,,  Google 


THE   TRUE    CHRISTIAN    RELIGION 


zt^t  a^niiitv&iii  z^toioss 


KEW  HEAVER-  ANB   THE  KEW  CHURCH. 


THE  FAITH  OF  THE  NEW  HEAVEN  AND  THE  NEW  CHURCH. 

I,  The  Faith,  in  a  universal  and  a  particular  form,  is  prefixed,  that  it 
may  be  as  a  face  before  the  worlt  which  follows ;  and  as  a  gate,  through  which 
entrance  is  made  into  a  temple ;  and  a  summary,  in  which  the  particubrs 
which  follow  are  in  their  own  measure  contained.  It  is  said,  the  Faith  of 
the  NeiD  Heaven  and  the  New  Church,  because  the  heaven  where  angels  are, 
and  the  church  in  which  men  are,  make  one,  as  the  internal  and  the  ex- 
ternal with  man.  Thenco  it  is,  that,  as  to  the  interiors  of  his  mind,  the 
man  of  the  church,  who  is  in  the  good  of  love  from  the  truths  of  faith, 
and  in  the  truths  of  faith  from  the  good  of  love,  is  an  angel  of  heaven ;  where- 
fore, ailer  death,  be  also  comes  into  heaven,  and  there  enjoys  felicity  ac- 
cording to  the  state  of  their  conjunction.  It  should  be  known,  that  this 
iaith  is  in  the  New  Heaven,  which  the  Lord  is  at  this  day  establishing,  its  fiice 
gate  and  summary. 

2  The  Faith  op  the  New  Heaven  and  the  New  Church,  in  the 
tTNi  ER        F  H         th       Th      1     Lo  d  1    m  ity,  who  is  Jehovah, 

cam  1  Id    1     1        ^1       b]  h    1   11       d  glorify  his  Human ; 

and    h  th        1  1        Id  1        b  ved;   and  that  those 

are        d    I     b  1  H 

It  d         Ae  M  /  /         b  1  1       niversal  of  faith ;  and 

a  un  1  f  f  I  tl  1  h  U  b  in  1  wl  1  nd  every  part.  It  is 
a  un     rsa!   f  fai  h    h     G  d  d       person,  in  whom  is  a 

divine  Tnyndtl  thLdGdlS  J  s  Christ  is  He.  It  is 
a  un         1    t  f    h    1  n    tal        Id  1         h  ved,  unless  the  Lord 

had   om      to  th         Id      I  il    f  f    1    t!  at  He  came  into  the 

world  tl     H     H   h  h  11  1  d   1      He  did  remove  it,  by 

meai      t         fa  st  d  h  s  He  subjugated  it  and 

redi     d  d         d      d       b  d  H       If     It  is  a  universal  of 

faith,  that  He  came  into  the  world,  that  He  might  glorify  his  Human,  which  He 


[(o.te<:b,  Google 


3  The  Fatth  of  the  New  Heaven  and  the  JVeu  Church. 

assumed  in  the  world,  tliat  is,  miglit  unite  it  with  ihe  Div  ne,  from  which  ii 
proceeded  ;  thus  He  holds  heJl  in  order  and  under  obediet.ce  to  Himself  for- 
ever. Since  this  could  not  iiave  been  done  but  by  means  of  temptadons  ad- 
mitted into  his  Human,  even  to  the  last  of  them,  and  the  last  of  them  was  tlie 
p&ssion  of  the  cross,  therefore  He  underwent  that.  These  ai'e  the  universal 
of  faith  concerning  the  Lord, 

The  universal  of  faiih,  on  the  part  of  man,  is,  That  he  should  believe  m  the 
Lord;  for  by  believmg  in  Him,  conjunction  with  Him  is  effected,  by  which  is 
salvation.  To  believe  in  Him,  is  to  have  confidence  tliat  He  saves :  and  be- 
cause no  one  can  have  this  confidence,  except  those  who  live  well,  therefore 
this  also  is  meant  by  believing  in  Him,  This  the  Lord  also  says  in  John:  This 
is  the  will  of  ihe  t'ather,  thai  every  one,  who  believeth  in  the  Son,  may  have 
et&m(d  life,  vi.  40 ;  and  in  aooflier  place,  He  who  believeth  in  the  Son, 
hath  eternal  life;  hid  he  who  believeth  not  the  Son,  shall  not  see  life,  but 
the  anger  of  God  abtdetk  on  him,  iii.  36. 

3.  The  Faith  of  the  New  Heaven  and  the  New  Church,  in  the 
PAB.Ticui.AB  FoBM,  is  tliis :  That  Jehovah  God  -s  Love  itself  and  Wisdom 
itself,  or  that  he  is  Good  itself  and  Truth  itself:  and  that  He,  as  to  Divine 
Truth,  which  is  the  Word,  and  which  was  God  with  God,  descended  and 
assumed  the  Human,  to  the  end  that  He  might  reduce  to  order  all  things 
which  were  in  heaven,  and  ail  diings  which  were  in  hell,  and  all  thing*  whidi 
were  in  the  church ;  since,  at  tiiat  time,  the  power  of  hell  prevailed  over  the 
power  of  heaven,  and,  upon  eaiih,  the  power  of  evil  over  the  power  of  good, 
and  thence  a  total  damnation  stood  before  the  door  and  threatened.  This 
impending  damnation  Jehovah  God  removed  hy  means  of  his  Human,  which 
was  Divine  Truth,  and  thus  He  redeemed  ar.gels  and  men;  and  afterwards 
He  united,  in  his  Human,  Divine  Truth  with  Divine  Good,  or  Divine  Wisdom 
with  Divine  Love,  and  thus,  together  with  and  in  his  glorified  Human,  re- 
turned into  his  Divme,  b  which  He  was  from  eteniity.  These  things  are 
meant  by  this  passage  in  John,  The  Word  was  with  God,  and  the  Word 
was  God:  and  the  Word  became  flesh,  i.  1,  14;  and  in  the  same,  i 
proceeded  from  the  Father,  and  came  into  the  world :  again  I  leave  the 
world,  and  go  to  the  Father,  xvi.  99:  and  aJso  by  this.  We  know  that 
the  Son  of  God  hath  come,  and  given  iw  understanding,  that  we  might 
Icnow  the  True;  and  we  are  in  the  True,  in  /m  Sow  Jesus  Christ:  This  is 
the  true  God  and  eternal  lAfe,  ]  John  v.  20,  21.  From  these  it  is 
manifest  that,  without  the  coming  of  the  Lord  into  the  world,  no  one 
could  have  been  saved.  It  is  similar  at  this  day  ;  wherefore,  unless  the 
Lord  should  again  come  into  the  world,  in  Divme  Truth,  no  one  can  be 
saved. 

The  particulars  of  the  faith,  on  die  part  of  man,  are,  l.That  God  is  One,  in 
whom  is  a  Divine  Trinity,  and  that  He  is  the  Lord  God  the  Savior  Jesus 
Christ;  2.  That  saving  faith  is  to  believe  in  Him;  3.  That  evils  should 
not  be  done,  because  they  are  of  the  devil  and  from  the  devil ;  4.  That 
^oods  should  he  done,  because  they  are  of  God  and  from  God ;  5,  And  diat 
iliese  should  he  done  by  man  as  from  himself;  hut  that  it  should  be  believed, 
that  they  arc  from  (he  Lord,  with  him  and  throuE,h  him.  The  two  first 
are  of  faith,  the  two  next  are  of  charity,  and  the  fifth  is  of  die  conjunction 
of  chai'ity  and  faith,  thus  of  the  Lord  and  man. 


./Google 


Concerning  the  Unity  of  God. 


CHAPTER  I. 


CONCEENING  GOD  THE  CREATOR. 


4.  The  Christian  Church,  since  the 
Ittne  of  the  Lord,  had  passed  through 
the  several  stages  from  in^ncy  to  ex- 
treme old  age.  Its  infancy  was  in  the 
lime  when  the  apostles  lived,  and 
preached,  throughout  the  world,  repent- 
ance and  faith  in  the  Lord  God  the 
Savior.  That  they  preached  these  two 
things,  is  evident  from  these  words  in 
the  Acts  of  the  Apostles :  Paul  pro- 
claimed, hotk  to  the  Jews  and  to  the 
Greeks,  r^entance  towards  God,  and 
faith  in  our  Lord  Jesus  Christ,  xx. 
SI.  It  is  memorable,  that  the  Lord, 
some  months  ago,  called  together  his 
twelve  disciples,  now  angels,  and  sent 
them  forth  into  all  the  spiritual  world, 
with  the  command  that  they  should 
there  preach  the  gospel  anew,  since 
the  church  which  was  instituted  by  the 
Lord  through  them,  h  h      d 

that  scarcely  aiiy  rel  m    n 

and  that  this  has  comp  to  p  se 

they  divided  the  Div  n     T 

three  persons,  each  m 

God  and  Lord  ;  and  t 

of  phrensy  has    issued  h 

whole  of  theology,  a  d    h  h 

church,  which,  from    h     n  n  h 

Lord,  is  called  Chri      n  d 

a    'phrensy,    because     h  nd 

men    have    been   dr     n    b 

such   a   delirium,   th        h       d 

know  whether  God  be 

there    be    three ;    th 

ihe  speech  of  their      p      b        h 


in  the  thought  of  their  mind;  where- 
fore there  is  a  disagreement  between 
their  mind  and  lips,  or  between  their 
thought  and  speech ;  from  which  dis- 
agreement results  the  idea  that  there 
is  no  God.  The  naturalism  which 
reigns  at  this  day  is  from  no  other 
source.  Consider,  ii^you  please,  while 
the  lips  speak  of  one,  and  the  mind 
thinks  of  three,  whether  one  does  not, 
inwardly,  in  the  midst  of  the  way,  by 
turns  expel  the  other  ;  thence  it  is  that 
man  scarcely  thinks  otherwise  con- 
cerning God,  if  he  thinks  at  all,  than 
from  the  mere  word  God,  without  any 
sense  of  its  meaning  which  implies  a 
knowledge  of  Him.  Since  the  idea 
concerning  God,  with  every  notion 
of  it,  is  thus  torn  to  pieces,  I  propose 
to  treat,  in  their  order,  of  God  the  Cre- 

fthe  Lord  the  Redeemer,  and 
h    Holy  Spirit  the  Operator,  and 

f  the  Divine  Trinity  ;  to  the  end 

lat  is  torn  to  pieces  may  again 
b  de  whole,  which  is  effected  while 
h  son  of  man  is  convinced,  from 
h  W  rd  and  the  light  thence  proceed- 
ng  at  there  is  a  Divine  Trinity,  and 
h  s  in  the  Lord  God  the  Savior 

J  u  Christ,  like  the  soul,  body  and 
p  oc  ding  operation  in  man  ;  and  thus 
h      h  s  article  in  the  Athanasian  Creed 

■,—That  in  Christ,  God  and 
M        ■  the  Divine  and  tile  jffuman,  are 

,  but  in  one  person;  andthat,as 
h  a  onal  soul  andfiesh  is  one  man 
G  d  and  Man  is  one  Christ 


CONCERNING   THE   UNITY  OF   GOD. 

5.  Since  the  acknowledgment  of  that  an  exordium  should  be  made  con- 
God  from  a  knowledge  of  him,  is  the  ccrning  the  Unity  of  God,  which  will 
very  essence  and  soul  of  all  things  be  demonstrated  in  order  by  these  ar- 
in  universal  theology,  it  is  necessary  tioies  :  I.  Thnt  the  whole  Sacred  Scrip- 


.,gle 


4  Concerning  God  the  Creatot. 

ture^andihencethcdoctrines  of  churches  still  the  Divine,  wliich  is  the  inmost, 
!«  tlie  Christian  world,  teach  that  and  is  covered  with  such  things  as  are 
God  is  one.  II.  That  there  is  a  uni-  accommodated  to  the  perceptions  of 
versal  influx  into  the  souls  of  men,  that  angels  and  men,  shines  forth,  like  light 
there  is  a  God,  and  that  He  is  one.  through  crystalline  forms,  but  various- 
Ill.  Thmce  it  is  that,  in  all  the  world,  ly,  according  to  the  state  of  mind  which 
there  is  no  nation,  possessed  of  religion  man  has  formed  for  himself,  from  God 
and  sound  reason,  which  does  nt>t  ac-  or  from  himself.  To  every  one  who 
haotoledge  that  there  is  a  God,  and  that  has  formed  the  state  of  his  mind  from 
He  is  one.  IV.  That  as  to  what  the  one  God,  the  Sacred  Scripture  is  like  a 
God  is,  nations  and  people  have  differ-  mirror,  Jn  which  he  sees  God;  but 
ed,  and  still  differ,  from  several  causes,  each  one  in  his  own  way.  The  truths 
V.  That  Aumaa  reason,  from  many  which  he  learns  from  the  word,  and 
things  in  the  world,  may,  if  it  will,  imbues  by  a  life  according  to  them, 
perceive  or  conclude,  that  there  is  a  compose  that  mirror.  From  these 
Gad,  and  that  he  is  one.  VI.  That  itn-  things,  in  the  first  place,  it  is  evident, 
less  God  were  one,  the  universe  could  that  the  Sacred  Scripture  is  the  fulness 
not  have  been  created  and  preserved,  of  God.  That  it  not  only  teaches  that 
VII.  That  the  man  who  does  not  ac-  there  is  a  God,  but  also  that  God  is 
knowledge  a  God,  is  excommunicated  one,  is  evident  from  the  truths,  which, 
from  the  church  and  condemned.  VIII.  as  was  said,  compose  that  mirror,  in 
That  with  the  man  who  does  not  ac-  that  they  cohere  in  one  series,  and 
knowledge  one  God,  hut  severed, nothing  make  man  incapable  of  thinking  of 
of  the  church  coheres.  But  these  arti-  God  but  as  one.  Thence  it  is,  that 
eles  shall  be  explained  one  by  one.  every  one,  whose  reason  is  imbued  with 

6.  I.  That  the  whole  Sacred  any  sanctity  from  the  Word,  knows  as 
St:KiPTURB,  AND  THENCE  AH.  THE  of  hiuiself,  that  God  is  one,  and  per- 
DocTRiNBs  OP  THE  Chuuches  IN  THE  ceives  that  it  is  like  madness  to  say 
CnuisTiAN  WORLD,  TEACH  THAT  THBKE  that  there  are  more.  The  angels  can- 
is  A  God,  and  that  He  is  one.  not  open  their  lips  to  pronounce  the 

That  the  whole   Sacred    Scripture  word  Gods,  for  the  celestial  aura,  in 

teaches  that  there  is  a  God,  is  because,  which  they  live,  opposes  it.     That  God 

in  its  inmost,  it  is  no  other  than  God,  is  one,  the    Sacred  Scripture  teaches 

that  is,  the  Divine  which  proceeds  from  not  only  thus  universally,  as  was  said, 

God;  for  it  was  dictated  by  God,  and  but  also  in  many  particular  passages, 

nothing  else  can  proceed  from  God,  as  in  the  following:   Hear,  O  Israel; 

than  that  which  is  Himself,  and  is  called  Jehovah  ojtr  God  is  one  Jehovah,  Deut. 

Divine;  this  the  Sacred  Scripture  is  vi.  4  ;  and  in  like  manner,  Mark  xii.  29. 

in  its  inmost.     But  in  its  derivatives,  Surely  in  thee  is  God,  and  there  is  no 

which  are  below  and  from  the  inmost,  other  God  beside,  Isai.  xlv.  14.     Am 

the  Sacred  Scripture  is  accommodated  not  I  Jehovah  ?  -avid  there  is  no  other 

to  the  perception  of  angels  and  men  ;  God  beside  Me,  xlv.  21.     /  am  Jeho- 

in  these  it  is  also  Divine,  but  in  anoth-  vah  thy  God,  and  thou  shalt  aclcnowtr 

er  form,  in  which  it  is  called  the,  Ce-  edge  no  God  hesidt  Me,   Ilosea  xiii.  4. 

lestial  Divine,  the  Spiritual  Divine  and  Thus  saith  Jehovah,  the  King  of  Israel, 

the  Natural  Divine,  which  are  no  oth-  1  am  the  First  and  the  Last,  and  be- 

er  than  coverings  of  God  ;  since  God  side  Me  there  is  no  God,  Isai.  xliv.  6. 

himself,  such  as  He  is  in  the  inmost  In  that  day,  Jehovah  shall  be  King 

of  the  Word,  cannot  be  seen  by  any  over  all  the  earth ;  in  that  day,  Jeho- 

creature.     For  he  said  to  Moses,  when  vah  shaU  be  one,  and  Ms  name  one 

he  prayed  that  he  might  see  the  glory  Zech,  siv,  9. 

of  Jehovah,  that  no  one  can  see  God        7.  It  is  known,  that  the  doctrines  of 

and  live.     It  is  similar  with  the  in-  the  churches  in  the   Cliristian   world 

most  of  the  Word,  where  God  is  in  his  teach,  that  God  isone  ;  they  teach  this 

esse  [to  be]  and  in  his  essence.     But  because  all  their  doctrines  are  derived 


^'a'^ 


Vomeriving  tlie  fjnky  of  C  'i 

Iroin  the  Word,  and  tliey  cohere  so  far  is  becau  so  d 

as  one  God  is  acknowledged  not  only  highest    p  nd  fl 

with  the  lips,   but  also  in  the  heart,  from  Ood  h      and   h 

Those  who  confess  one  God  only  with  descend  h  se  h        ai- 

the  lips,  and  in  heart  thiee,  as  is  the  beneath,       d  h  m  d    g 

case  with  very  many  at  this  day  in  to  recep  Th  wh    h 

Christendom,  have  no  other  apprehen-  beoffai  d    d  fl  b  ng 

sion  of  God,  than  of  something  uttered  and  so  a         p         d  m  n       h 

by  the  lips;  and  every  thing  relating  helow  th     so         B  b 

to  theology  is,  to  them,  no  oti  e     1  ai  t  u  1      '  po  g 

as  it  were  an  idol  of  gold  enclo  ed  na  the    uflu  G  g 

shrine,  the  key  of  which  is  in  posse  a  d  as  h 

sionoftbe  priests  only  ;  and  wh       hey  rece     o 

read  the  Word,  they  do  not  pe  ce   e        n    of  al  p 

any  light  in  it  or  from  it,  not  eve    tha  fa  h       T  fl       iir 

God  is  one.     The  Word,  with  s     h  j  er  God  n  o  God 

sons,  is  as  if  it  were  stained  with  blots ;  one,  is  because  all  the  Divine,  taken  uni- 

and,  as  to  the  unity  of  God,  entirely  versally  as  well  as  particularly,  is  God; 

covered.     These  are  they  who  are  de-  and    because   all  the  Divine   coheres 

scribed   by  the    Lord    in    Matthew  :  as  one,  it  cannot  but  inspire  into  man 

Hearing  ye.  shall  hear,  and  shall  not  the  idea  of  one  God  ;  and  this  idea  is 

understand;  and  seeing  i/e  shall  see,  and  corroborated  daily,  as  man  is  elevated 

shall  not  perceive  1  they  have  shut  up  by  God  into  the  light  of  heaven;  for 

their  eyes,  lest  they  should  see  with  their  the  angels,  m  their  light,  cannot  force 

ej/es,  and  hear  with  their  ears,  and  unr  them'^ehes  to    utter  the  word    Gods; 

dcrstaad  untk  their  heart,    and   turn,  wherefore,  also,  their  speech,   at  the 

themselves  about,  and  I  should  heal  elo^eofesery&entence,  terminates  asto 

them,  xiii.    14,    15,      All    such    per-  accent  m  unity,  which  is  from  no  other 

sons  are  like  those  who  shun  the  light,  cause,  than  from  the  influx  into  their 

and  enter  chambers  where  there  are  souls,    that  God  is  one.     The  reason 

no  windows,  and  feel  about  the  walls,  that,  although  it  flows  into  the  souls  of 

and  search  for  food  and   for   money,  all,  that  God  is  one,  still  many  think 

and    at  length  acquire  a  vision  like  that  his  divinity  is  divided  into  several 

thiit  of  owls,    and   see    in   darkness,  of  the  same  essence,  is  because,  when 

They  are  like  a  woman,  having  several  that  influx  descends,  it  falls  into  forms 

h  isbands,  who  is  not  a  wife,  butalas-  not  correspondent,  and  the  forra  itself 

civious  harlot ;  and  like  a  virgin,  who  varies    it,   as  is  the    case  in   aU   the 

acceptsringsfi-omseveralsuitors.andaf-  subjects  of  the  three  kingdoms  of  na- 

ter  the  nuptials,  bestows  her  favors  upon  ture.     It  is  the  same  God  that  vivifies 

one,  and  also  upon  the  others.  every  beast,  that  vivifies  man  ;  but  the 

8.  II.  That  there  is  a  universal  recipient  form  causes  beast  to  be  beast, 

hpLux  INTO  TiiK  SooLs  OP  Men,  THAT  audman  tobe man.  Itissimilarwithman 

THERE  IS  A  God,  and  that  He  is  one.  whilehe  induceson  his  mind  the  formof 

That  there  is  an  influx  from  God  into  a  beast.     There  is  a  similar  influx  from 

man,  is  evident  from  the  confession  of  the  sun  into  every  plant,  but  it  is  va- 

ali,  that  all  good  which  in  itself  it  good,  ried    according  to  the  form  of  each 

and  is  in  man,  and  is  done  by  him,  is  what  flows  into  the  vine  is  similar  to 

fromQod;  inlikemanner  allof  charity  what    flows    into   the   thorn;  but  if 

and  all  of  faith  ;    for  it  is  read,  A  man  the  thorn  is  ingrafted  into  a  vine,  that 

cannot  take  any  thing,  unless  it  be  given  influx   is  inverted,   and  proceeds  ac- 

him  from  heaven,  John  lii.  37  ;    and  cording  to  the  form  ofthe  thorn.     The 

Jesus  said,  Without  Me  ye  cannot  do  case  is  similar  in  the  subjects  of  the 

any  thing,  xv.  5 ;  that  is,  not  any  thing  mineral    kingdom  ;   the   light  flowing 

which  is  of  charity  and  of  faith.     That  into  a  iimo-stone  and  into  a  diamond, 

this  influx  la  into  the  souls  of  men,  is  the  same,  but  it  becomes  bright  ill 


h,  Google 


6  Concerning  God  the  Creator. 

the  latter,  and  dark  in  tJie  former.     As  and  the  unity  of  God,  in  (hut  Confes 

lo  human  minds,  they  are  varied  ac-  sion,  are  inconsistent  with  each  other, 

cording  to  their  forms,  winch  inwardly  will  be  seen  in  the  chapter  on  the  Di- 

are  spiritual  according  to  faith  in  God,  vine  Trinity.     The  other  nations  in 

and  at  the  same  time  a  life  from  God,  the  world,  who  are  in  possession  of  reli- 

and  those  forms  become  bright  and  an-  gion  and  sound  reason,  agree  in  ae- 

gelio  by  faith  in  one  God  ;  hut  on  the  knowledging  that  God  is  one  ;  all  the 

contrary,  they  become  dark  and  bestial  Mahometans  in  their  several  empires  ; 

by  faith  in  several  Gods,  which  differs  the  Africans  in  many  kingdoms  of  their 
"    '  '         ;  and   also  the   .'   '    ' 


but  Hltle  from  faith  in 

no  God. 

9.  III.  Th 

ENCE   IT 

IS    THAT    IN  ALL 

THE    WOHLD, 

THKItB 

IS  NO  Nation, 

'   Religion  and  sound 

Reason,  whi 

CH    DOES 

NOT  ACRNOWL- 

EDGE  A  GoD, 

AND  TH  \ 

T  God  is  one. 

From    the 

divine 

influx   into    the 

souls  of  men 

,  treated 

of  just  above. 

it  follows,  that  there  is 

an  internal  die- 

late  with  every    man. 

that  there  is  a 

many  of  theirs ;  and  moreover  the  Jews 
at  this  day.  The  most  ancient  people 
in  the  golden  age,  such  as  had  any  re- 
ligion, worshipped  one  God,  whom  they 
called  Jehovah ;  in  hke  manner  the 
ancient  people  in  the  following  age, 
before  monarchical  governments  were 
formed,  when  worldly  and  at  length 
corporeal  loves  began  to  close  up  the 
God,  and  that  He  is  one.  That  there  superior  parts  of  their  understanding, 
are  still  those  who  deny  God,  and  who  which  before  were  open,  and  then  as 
acknowledge  nature  instead  of  God,  temples  and  sacred  recesses  for  the 
and  who  acknowledge  several  Gods,  worship  of  one  God.  But  the  Lord  God, 
and  also  who  worship  images  as  Gods,  that  he  might  open  them,  and  so  re- 
is  because  they  have  filled  up  the  inte-  store  the  worship  of  one  God,  institu- 
riors  of  their  reason  or  understanding  ted  a  church  among  the  posterity  of 
with  worldly  and  corporeal  things,  Jacob,  and  prefixed  to  all  the  precepts 
and  thereby  have  obliterated  their  prim-  of  their  religion  this  commandment, 
itive  idea,  or  the  idea  of  their  infancy  T%oa  skalf  have  no  other  God  before 
concerning  God,  and  at  the  same  time,  my  face,  Exod.  xx.  3.  Jehovah,  also, 
they  then  rejected  religion  from  the  the  name  which  he  assumed  anew  be- 
breast  to  the  back.  That  Christians  fore  them,  signifies  the  supreme  and 
do,  in  a  certain  manner,,  acknowledge  only  Being  from  whom  every  thing  is, 
one  God,  appears  from  the  general  that  is  and  exists  in  the  universe.  The 
Confession  of  their  faith,  which  is  as  ancient  gentiles  acknowledged  Jove 
follows  :  The  Catholic  faith  is  this,  as  the  supreme  God,  so  called  perhaps 
thnt  we  should  worship  one  God  in  a  from  Jehovah;  and  many  others,  who 
trinity,  and  the  Trinity  in  unity ;  there  composed  his  court,  they  also  clothed 
are  three  Divine  Persons,  the  Father,  with  divinity ;  but  the  wise  men  in  the 
the  Son  and  the  Holy  Ghost,  and  yet  following  age,  as  Plato  and  Aristotle, 
there  are  not  three  Gods,  but  there  is  confessed  that  these  were  not  gods, 
one  God;  and  there  is  one  person  of  but  so  many  properties,  qualities  and 
the  Father,  another  of  the  Son,  and  attributes  of  one  God,  which  were  call 
another  of  the  Holy  Ghost,  and  their  ed  gods,  because  in  each  of  them  there 
divinity  is  one,  their  glory  equal,  and    was  divinity. 

thdrm(0esty  coeternal;  t/ais  the  For  10.  All  sound  reason,  although  noi 
tlier  is  God,  the  Son  is  God,  and  the  imbued  with  religion,  sees  that  every 
Holy  Ghost  is  God:  but  although  we  thing  which  is  divided,  unless  it  de 
are  compelled  by  Christian  verity  to  pend  upon  one,  would  of  itself  fall  to 
confess  each  person,  one  by  one,  to  be  pieces ;  for  instance,  man,  composed 
God  and  hard,  yet  we  are  forbidden  of  so  many  members,  viscera  and  or 
'»(/  the  Catholic  religion  to  say  there  gans  of  moiioii  and  sensation,  unlest 
are  three  Gods,  and  three  Lords.  Such  he  expended  upon  one  soul ;  and  the 
is  the  Christian  faith  concerning  the  body  itself,  unless  upon  one  heart 
unity  ofGod;  butthat  the  trinity  ofGod    In  like  manner,  a  kingdom,  ui  'ess  il 


^'a'^ 


Vonccrning  the  Unity  of  God.  7 

depended  upon  one  king;  admily,  an-  who  still  wished  to  see  God,  formed 
less  upon  one  master ;  and  every  office,  for  themselves  artificial  images,  of  gold, 
of  which  there  are  many  kinds  in  eve-  9ilver,atone,and  wood, that  under  these, 
ry  kingdom,  unless  upon  one  officer,  as  object?  of  sight,  they  might  worship 
What  would  an  army  avail  against  the  God  ;  and  that  others,  who  rejected 
enemy,  without  a  leader,  who  haa  8U-  from  their  religious  worship  artificial 
preme  power,  and  officers  subordinate  images,  formed  for  themselves  ideal 
to  him,  each  of  whom  haa  his  proper  images  of  God.  in  the  sun  and  moon, 
command  over  the  soldiers.  It  would  in  the  stars,  and  in  various  things  up- 
be  similar  with  the  church,  unless  it  on  the  earth.  But  those  who  suppos- 
acknowledged  one  God,  and  also  with  ed  themselves  to  be  wise  above  the 
tlie  angelic  heaven,  which  is  as  a  head  common  people,  and  who  still  remain- 
to  the  church  upon  earth,  in  both  ed  natural,  from  the  immensity  and 
whichtheLordisthesoulitself.  Where-  omnipresence  of  God  in  creating  the 
fore, heaven  and  the  church  are  called  world,  acknowledged  nature  as  God, 
his  body ;  which,  unless  they  acknowl-  some  in  its  inmost,  some  in  its  out- 
edged  one  God,  would  both  of  them  be  most  parts ;  and  some,  that  they  might 
like  a  lifeless  corpse,  which,  being  of  no  separate  God  from  nature,  conceived 
use,  would  be  cast  away  and  buried,  an  idea  of  something  most  universal, 

11.  IV.    That   as   to   what    the  which  they  called  the  Being  [Ens]  of 

ONE  God   is.  Nations   and  People  the  universe  ;  and  because  they  know 

HAVE   DIFFERED,  AND   STILL  DiFFEtt,  nothing    morc    couceming  God,  this 

FROM  sevbbjil   Causes.  Beingbecomes  with  them  a  being  of 

The  first  cause  is,  that  the  knowl-  reason,  which  does  not  signify  any 
edge  of  God,  and  thence  an  acknowl-  thing.  Who  cannot  comprehend,  that 
edgment  of  Him,  are  not  attaina-  knowledges  concerning  God  are  mir- 
ble  without  revelation;  and  a  knowl-  rors  of  God,  and  that  those  who  know 
edge  of  the  Lord  and  thence  an  ac-  nothing  concerning  God,  do  not  see 
knowledgment,  that  in  Him  dwelhth  God  in  a  mirror  with  its  face  turned 
all  the  faUmess  of  the  Godhead  bodily ,  towards  their  eyes,  but  in  a  mirror 
are  not  attainable  escept  from  the  with  its  back  towards  them,  which,  be- 
Word,  which  is  the  crown  of  revela-  ing  covered  with  mercury,  or  some 
tions ;  for  man,  by  the  revelation  which  dark,  glutinous  substance,  does  not  re- 
is  given,  is  able  to  approach  God,  and  fleet,  but  suffocates  the  image?  The 
to  receive  influx,  and  so  from  natural  faith  of  God  enters  into  man  through 
to  become  spiritual.  The  first  revela-  a  prior  way,  which  is  from  the  soul  in- 
tion  pervaded  all  the  world,  and  the  to  the  superior  parts  of  the  understand- 
natural  man  bad  perverted  it  in  many  ing ;  but  knowledges  concerning  God 
ways;  whence  arose  the  disputes,  dis-  enter  through  a  posterior  way,  because 
sensions,  heresies  and  schisms  of  reli-  they  are  imbibed  from  the  revealed 
gions.  The  second  cause  is,  that  the  Word,  by  the  understanding,  through 
natural  man  cannot  perceive  and  ap-  the  senses  of  the  body,  and  there  is  a 
ply  to  himself  the  things  of  God,  but  meeting  of  the  influxes  in  the  under- 
only  the  things  of  the  world ;  where-  standing,  as  a  common  centre ;  and 
fore  it  is  among  the  established  doc-  there  natural  faith,  which  is  only  per- 
trines  of  the  church,  that  the  natural  suasion,  becomes  spiritual,  which  is 
man  is  contrary  to  the  spiritual,  and  real  acknowledgment ;  wherefore  the 
that  they  fight  against  each  other,  human  understanding  is  as  a  refining 
Thence  it  is,  that  those  who  have  vessel,  in  which  the  change  :s  effected, 
learnt  from  the  Word,  or  other  revela-  12.  V.  That  human  Reason,  fkom 
lion,  that  there  is  a  God,  have  differed,  many  Thincs  in  the  World,  may,  if 
and  still  differ,  concerning  his  quality,  it  will,  perceive,  or  conclude, 
and  also  concerning  his  unity.  Where-  that  there  is  a  God,  and  that  He 
fore,  those  whose  mental  sight  de-  is  One. 
pended  on  the  senses  of  the  body,  and  This  truth  ir-  y  be  confirmed  by  In 


h,  Google 


8  Concerning  God  (he  Creator, 

numerable  things  in  the  visible  world ;  aiders  those  thingSj  cannot  think  oth- 

Sdt  the  universe  is  like  a  theatre,  upon  erwise,  than  that  they  are  from  him  wlic 

which  are  continually  exhibited  testimo-  has  infinite  wisdom,  thus   fi'om  God 

nies,  that  there  is  a  God,  and  that  He  is  Those  who  acknowledge  the  divine  op 

one.  But  to  illustrate  this,  I  will  adduce  erationineveTythingotnature,alsocon 

this  memorable  relation  from  the  spirit-  firm  themselves  in  it  when  thei    =ee 

ual  world.     Once,  while  I  was  convers-  those  things,   but,    on   the   contra^ 

iiig  with  the  angels,  there  arrived  some  those  who  do  not  acknowledge  il,  do 

noiitiate  spirits  from  the  natural  world,  not  see  such  things  with  thetiesol 

to  whom  I  wished  a  happy  arrival,  and  their  reasjon  in  their  lorehead,  but  in 

related  many  things,  before  unknown,  the    back    of   their    head,   who   are 

concerning   the   spiritual    world ;  and  such  as  derive  all  the  ideas  of  theit 

after  this  relation,  I  inquired  of  them  thought  from  the  senses  of  the  body, 

what  theory  they  brought  with  them  and  confirm  their  tallacies,  eajing,  "Do 

from  the  world,  concerning  God  and  you  not  see  the  sun  by  its  heat  and 

nature.    They  said  this,  that  nature  op-  light  operating  all  those  things;  what 

erates  all  things  that  taie  place  in  the  is  that  which  you  do  not  see ;  is  it  any 

created  universe  ;  and  that  God,  after  thing  f — Those    who  confirm   tbem- 

creation,  induced  and  impressed  upon  selves  in  favor  of  the  Divine,  attend  to 

nature  that  faculty  and  power  ;  and  that  the  wonderful  things  which  they  see  in 

God  only  sustains  and  preserves  them  the  Productions  of  Amimals.    In  the 

lest  they  should  perish ;  wherefore  all  first  place,  it  is  remarkable  in    eggs, 

things  which  exist,  which  arc  produ-  that  in  them  the  chicken  is  concealed 

ced  and    reproduced  upon  the  earth,  in  Its  seed  with  every  thing  requisite 

are   at    this  day   ascribed  to   nature,  for  its  formation,  and  also  for  its  future 

But  I  replied,  that  nature,  of  itself,  does  growth  after  its  exclusion,  even  until  it 

not  operate  any  thing,  but  God  through  becomes  a  bird  of  its  own  species, 

nature;  and  because  they   asked   for  Moreover,  if  we  attend  to  winged  erea- 

proof,  I  said,  those  who  believe  the  tures  in  general,  such  things  are  pre- 

divine  operation  to  be  in  every  thing  sented  to  the  mind,  which  thinks  deep- 

of  nature,  can,  from  very  many  things  ly,  as  excite  astonishment;  as  that  in 

which  they  see  in  the  world,  confirm  the  least  as  well  as  in  the  greatest  of 

tJiemselves  in    favor    of   God,    much  them,  in    the   invisible  as  well  as  in 

n  ore   than    in    favor    of  nature;  for  the  visible,  that  is,  in  little  insects  as 

t'toae  who  confirm  themselves  in  favor  well  as  in  birds,  and  great  beasts,  there 

ijf  the  divine  operation  in  every  thing  are  the  organs  of  the  senses,  whish  are 

of  nature,    attend    to  the    wonderful  seeing,  smelling,  tasting,  and  feeling, 

things    which     are    conspicuous     in  and  also  the  organs  of  motion,  which 

the     productions     of    vegetables     as  are  muscles,  for  they  fly  and  walk;  as 

well  as  of  animals. — In  the  Produc-  also  viscera  adhering  to  the  heart  and 

Tioss  of  Vegetables.     They  observe  lungs,  which  are  actuated  bythe  brain, 

that,  from   a  little  seed   sown  in  the  They  who  ascribe  all  things  to  nature 

ground,  there  goes  forth  a  root,  and  see,  indeed,  such  things,  but  they  think 

by  means  of  the  root,  a  stem,  and  sue-  only  that  they  exist,  and  say  that  na- 

cessively  branches,  buds,  leaves,  flow-  ture  produces  them ;  and  they  say  this 

ers,  and  fi-uits,  even  to  new  seeds,  just  because  they  have  turned  away  their 

as  if  the  seed  knew  the  order  of  sue-  mind  from  thinkingof  the  Divine:  and 

cession,  or  the  process  by  which  it  was  those  who  have  turned  themselves  away 

about  to  renew  itself.     What  rational  from  the  Divine,  while  they  behold  the 

man  can  suppose  that  the  sun,  which  wonderful   things    in    nature,   cannot 

is  pure  fire,  knows  this,  or  that  it  can  think  rationally  concerning  them,  still 

instruct  its  heat   and  light  to  effect  leas  spiritually  ;  but  they  think  sensu- 

such  things,  or  that  it  can  intend  uses,  ally  and  materially  ;  and  then,  at  length. 

The  man  whose  rational  faculty  ia  ele-  they  think  in  nature  from  nature,  and 

rated  while  he  seea  and  properly  con-  not  above  it.     They  difier  from  beasts 


./Google 


the  Unity  of  God.  9 

only  in  beiiig  endued  with  rationality;  in  those  things;  and  he  may  also  say 

tliat  is,  they  could  underetaDd  if  they  in  his  heart,  if  he  will,  that  such  science 

would.     Those  who  have  averted  tliem-  cannot  be  given  to  them  from  the  sun 

selves  from  thinking  of  the  Divine,  and  by  its  heat  and  light ;  for  the  sun,  from 

hereby  have  become  sensual  corpote-  which  nature  derives  its  origin  and 
al,  do  not  consider  that  the  sight  of  essence,  is  pure  fire;  and  thence  the 
the  eye  is  so  gross  and  material,  that  effluxes  of  its  heat  and  light  are  alto- 
it  sees  many  little  insects  as  one  ob-  getber  dead ;  and  thus  they  may  con- 
sciire  object ,  and  yetevery  oneof  them  elude  that  such  things  are  from  the 

is   endued  with  organs  of  motion  and  Divine    influx    through   the   spiritual 

sensation,  and  consequently  with  fibres  world  into  the  ultimates  of  nature, 
and  vessels,  and  also  with  a  little  heart,        Evecy  man  may,    from    the  things 

pulmonary  tubes,   little    viscera    and  visible  in  nature,  coufirm  himself  in 

brains ;  and  that  these  are  contextures  favor  of  the    Divine,   while    he   sees 

of  the  purest  things  in  nature,  and  that  worms,  how,  from  the    delight  of  a 

those  contextures  correspond  to  life  iu  certain  love,  they  seek  and  aspire  af- 

its  lowest   degree,  by  which  the  mi-  ter  a  change  of  their  earthly  state  into 

uutest  of  them  are  distinctly  actuated,  one  analogous  to  the  heavenly  state; 

Since  the  sight  of  the  eye  is  so  gross,  and  how,  for  this  purpose,  they  crawl 

that  many  insects,  with  tlie  innumera-  into  suitable  places,   envelope  them- 

ble  parts  of  each,  appear  to  it  as  a  selves  with  a  covering,  and  thus  put 

small,  obscure   spot,  and  yet  sensual  themselves  into  the  womb,  that  they 

men  think  and  conclude  from  that  vis-  may  be  bom  again,  and  thus  become 

ion,  it  appears  how  very  gross  their  chrysalises,  aureliffi,  nymphs,  and   at 

mind  is,  and  thence  in  what  darkness  length  butterflies;  and  when  they  have 

they    are    with    respect    to    spiritual  undergone  these  changes  of  form,  and, 

things.  according  to  their  species,  have  been 

Every  man,  if  he  will,  may  confirm  clothed  with  beautiful  wings,  they  fly 

himself  in  favor  of  tlie  Divine,  from  the  abroad  into  the  open  air,  as  into  their 

things  visible  in  nature ;  and  also  he  heaven,  and  there  indulge  in  pleasant 

does  confirm  himself,  who  thinks  con-  sftorts,  celebrate  connubial  rites,  lay 

cerning  God,  and  his  omnipotence  in  eggs,  and  provide  for  themselves  a  poe- 

creating  tlie  universe,  and  concerning  terity ;  and  then  they  nourish   them- 

his    omnipresence    in   preserving  it ;  selves  with    sweet  and  pleasant  food 

M  hilst,  for  instance,  he  observes  the  extracted  from  flowers.  Whoever  con- 

Ibwls  of  the  air,  and  how  each  species  firms  himself  in  favor  of  the  Divine, 

of  them  knows  its  proper  food,  and  from  the  things  visible  in  nature,  may 

where  it  is ;  how  it  distinguishes  those  see  in  them,  while  worms,  an  image  of 

of  its  own   kind  by  their  voice  and  the  earthly  state  of  man,  and   when 

iigure ;  how,  among  the    birds,    they  butterflies,  an  image  of  his  heavenly 

can     distinguish     which     are     their  state ;  but  those  who  confirm  them- 

friends,    and    which    their   enemies;  selves  in  favor  of  nature,  see  them  in- 

how  they  unite  in  pairs,  and  celebrate  deed,  but,  because  they  have  rejected 

connubial  rites;  how  they  artfully  build  the  heavenly  state  of  man  from  their 

their  nests  where  they  lay  their  eggs,  mind,  they  call  them  mere  operations 

and  sit  upon  them  during  the  proper  of  nature. 

time  of  incubation,  when  they  hatch        Every  man  may,    from   the  things 

their  young,  which  they  love  most  ten-  visible  in  nature,  confirm  himself  in 

derly;  how  they  cherish  them  under  favor  of  the  Divine,  while  he  attends 

their  wings,  procure  food,  and  nourish  to  the  things  wliich  are  known  con- 

them,  until  they  are  able  to  provide  cerning  bees    tl  at  they  know  how  to 

forthemsdves,  and  to  dr  similarthmga  gather  wa\    ind  suck  honey   out  of 

Every  man,  who  is  disposed  to  thmk  roses  Ind  flowers    and  to  build  cells 

nf  the  Divine  mflux  through  the  spirit  like    little  houses    and  arrange  them 

aa!  world  into  the  natur:il,  maj     ee  it  in  the  form  ol    a  citv     with   street* 


..^le 


10 

throug 
out;  th 
herbs 
gather 
for  thp      ( 
they  fl 
their  h 
Eelves 
as  if  th 
point 
queen,  fr 
propag     d 


called 


may  no 


J 


H 


when  it  has  arrived  at  th    p    p      a,, 
and  is  able  to  do  similar         g 
expelled    from   the   hive  m 

first  collects  itself  into  a        d     h 
may  not  be  divided  and  d      d 

afterwards  flies  abroad  to        k 
self  a  habitation.     Abou 
autumn,   thi^e   drones, 
have  brought  in   nothin  w 

honey,  are  led  forth  and  d 

their  wings,  that  they  ma 
and  consume  the  food,  wh    h  k 

no  pains  to  provide.  Man 
might  be  added  ;  whence  it  as  evident, 
that,  on  account  of  the  use  which  they 
perform  to  the  human  race,  they  have, 
from  the  Divine  influx  through  the 
spiritual  world,  a  form  of  government 
such  as  there  is  among  men  on  earth, 
yea,  among  the  angels  in  the  heavens. 
What  person  of  enlightened  reason 
does  not  see,  that  such  things,  with 
them,  are  not  from  the  natural  world  t 
What  has  the  sun  of  the  natural  world 
in  common  with  a  government  similar 
and  analogous  to  the  government  of 
heaven  ?  From  these  and  similar  things 
observable  in  biute  animals,  the  advo- 
cate and  worshipper  of  nature  con- 
firms himself  in  favor  of  nature ;  whilst 
the  advocate  and  worshipper  ofGod, 
from  the  same  things,  confirms  him- 
self in  favor  of  God:  for  the  spiritual 
man  sees  in  thein  spiritual  things,  and 


\  G  d  !    C   ator. 


1  man  sees  in  them  natural 

us  each    according  to   his 

a]  As   to   myself,  such  things 

to  me  evident  indications 

flux  of  the  spiritual  world  intc 

al  from  God.    Consider  also 

you  can  think    analyticallj 

g  any  form  of  government, 

ling  any  civil  law,  or  eon 

g     ly  moral  virtue,  or  concern 

an       irjtud  truth,  unless  the  Di- 

his  wisdom,  flow  in  through 

sp        al  world.     As  to  myself,  1 

could,  nor  can  I  now ;  for  I  have 

y  and  sensibly  observed  thai 

V  for  twenty-six  years,  con- 

vherefore  I  say  this  fi'om  ex- 

C  ure  regard  use  as  an  end 

spose  uaes  into  their  orders  and 

m       Tnis  can  be  done  only  by  a 

w       be    g ;  and  the  universe   coulo 

be  rdered  and  formed  only  bj 

G  he  wisdom  is  infinite.     Who 

cou  d  foresee  and  provide  for  men 

lyty    and    clothing ;  their   food 

h    harvests  of  the  field,  the  fruita 

h  th,  and  from  animals ;  and 

hing  from  the  same.     It  is 

g       ose  wonderful   things,  that 

d  hewithsijk,  and  magnificent- 
d  both  men  and  women,  from 
kg  d  queens,  even  to  servants 
and  maids;  and  that  those  vile  in- 
sects, called  bees,  should  furnish  wax 
for  lights,  by  which  temples  and  pala- 
ces are  illuminated.  These  and  ma- 
ny other  things  are  standing  proofs 
that  God,  from  Himself  through  the 
spiritual  world,  operates  all  things 
which  are  done  in  nature. 

To  these  things  it  is  proper  to  add, 
that,  in  the  spiritual  world,  have  been 
seen  those,  who,  fi-om  the  things  visi- 
ble in  the  world,  have  confirmed  them- 
selves in  favor  of  nature  to  such  a  de- 
gree, that  they  became  atheists ;  and 
that  their  understanding  in  spiritual 
light  appeared  open  below  and  closed 
above,  because,  in  their  thoughts,  they 
had  looked  downwards  to  die  earth, 
and  not  upwards  lo  heaven.  Above 
their  sensual  principle,  which  is  the 
lowest  region   of  the   understanding. 


lose.bX'OOt^lc 


Coacemiiig  the  Unity  of  God.  11 

there  appeared,  as  it  were,  a  veil  spark-  not  a  siagle   thing   in    tJie   universe 

ling  with  infernal  fire ;  in  some  cases,  which  does  not  contain  a  use,  more 

black  as  soot;  in  others,  livid  like  a  or  less  remote,  for   man. 
corpse.    Let  every  one,  therefore,  be-        Those  who  contemplate  some  things 

ware  of  confirming  himself  in  favor  of  in  the  world  separately,  and  not  all  as 

nature ;  but,  since  there  is  no  want  of  united  in  a  series  in  which  are  ends 

means,  let  him  confirm  himself  in  fa-  mediate  causes  and  effects,  and  who 

vor  of  God.  do  not  deduce  creation  from  the  Divine 

13.  VI,  That  unless  God  were  Love    through    the    Divine    Wisdom, 

ONE,  THE  Universe  could  not  have  cannot   see  that  the  universe  is  the 

BEEN  CREATED  AND  PRE  SERVED.  work  of  One  God,  and  that  be  dwells 

That  the    unity   of   God   may    be  in  every  use,  because  he  dwells  in  the 

inferred    from    tlie    creation    of    the  end  ;  for  every  one  who  is  in  the  end, 

universe,     is     because    the    universe  is  also  in  the  means ;  for  the  end  is  in- 

is  a  work  cohering  as  one  from  firsts  wardly  in  all  the  means,  actuating  and 

to  iasts,  depending  upon  one  God,  as  directing  them.     Those  who  do  not 

the  body  on  the  souj.     The  universe  contemplate  the  universe  as  the  work 

is  so  created,  that  God  may  be  every  ofGod,  and  as  the  habitation  of  his  love 

where  present;  and  hold  all  and  every  and  wisdom,  but  as  the  work  of  nature, 

part  of  it  under  his  direction,  and  hold  and   the    habitation  of  the  heat  and 

it  together  as  one,  perpetually,  which  light  of  the  sun,  close  the  superior 

is  to  preserve  it.     Hence  also  it  is,  parts  of  their  mind  towards  God,  aiid 

that  Jehovah  God  says,  That  he  is  the  open  the  inferior  parts  of  it  for  the 

lirst  and  ilte  Last,  the  Beginning  and  devil ;  and  thence  they  put  off  the  na- 

ihe  Ending,  the  Alpha  mtd  the  Omega,  ture  of  man,  and  put  on  the  nature  of 

[sai.  xliv,  6 ;  Rev.  i.  8,  17 ;  and,  in  beasts,  and  not  only  think  themselves 

another    place.    That  he  maketk  all  like  beasts,  but  also  become  so;  for 

things,  spreadeth  out  tlit  heavens,  and  they  become  foxes  in  cunning,  wolves 

stretehetk   out  the  earth  by   himself,  in    fierceness,  leopards  in  treachery, 

laai.    xliv.  24.     This    great    system,  tigers  in  cruelty,  and  crocodiles,  ser- 

which  is  called  the  universe,  is  a  work  pents,  owls  and  hats,  according  to  the 

cohering  as  one  from  firsts  to  lasts,  be-  nature  of  those  animals.     Those  who 

cause  God,  in  creating  it,  had  one  end  are  such  also  appear,  in  the  spiritual 

in  view,  which  was  an  angelic  heaven  world,  at  a  distance,  like  those  wild 

fi-om  the  human  race ;  and  the  means  beasts ;  their  love  of  evil  tl>'^s  exhibits 

to  that  end  are  all  things  of  which  the  itself. 

earth  is  composed ;  for  he  who  wills        14.    VII.    That    the  Man    who 

an  end,  also  wills  the  means ;  where-  does  not  acknowledge    a  God,  is 

fore  he  who  contemplates  the  world  as  excommunih^ted  from  the  Church 

a  work  containing  means  to  that  end,  a 
may  contemplate  the  created  universe 

as  a  work  cohering   as  one,   and  may  e 

see  that  tlie  world  is  a  complex  of  uses,  the  church    is  because  God  is  the  all 

in    successive    order,  for  the  human  of  the  church  and  divme  things  ivhich 

race,  from  which  is  the  angelic  heaven,  are  called  theological    constitute  the 

The  Divine  Love  can  intend  no  other  church;  wherefoie  a  denial  of  God  is 

end  than  the  eternal   blessedness  of  a  denial  of  all  things  of  the  church 

men  fi'om  its  own   Divine.      Divine  and  this  denial  itself  excommunicates 

Wisdom  can  produce  nothing  else  than  him ;  th  is  the  man  himself   and  not 

uses  which  are  means  to  that    end.  God,  is  the  author  of  his  excommuni 

By  contemplating  the  world    in  this  cation.     He  is    also  condemned    be 

universal  idea,  every  wise  man  may  cause    whosoever  i    excommunicate  I 

perceive  that  the  Creator  of  the  uni-  fi'om  the  church  is  al*"?  excommunical 

verso  is  one,  and  that  his  essence  is  ed  irom  heaven     f  r  the  churcl  upon 

Lovp  and  Wisdom  :   wheref(>re  there  is  earth,  and   the   n^elic   heaven    n    kt 


12  Voncermng  God  the  Creator 

one,   like    the   internal    and   external,  autlioiity ;     and    tliat  the    Decalogue, 

and    ike  the  spirituaJ  and  natural  in  or  Catechism,  is  a  little  book,  which, 

man      For   nian  was  so  created   by  after  it  has  been  handled  by  children, 

God  tliat,  as  to  his  internal,  he  may  be  may  be  thrown  away;  for  it  teaches 

ill  the  spiritual  world,  and  as  to  bis  that  we  'should  honor  our  parents,  that 

external,  in  the  natural  world;  thus  we  should  not  do  murder,  nor  commit 

he  is  created  a  native  of  both  woilda,  adultery,  nor  steal,  nor  bear  false  tes- 

in>,  order    that    the    spiritual,    which  timony     and  who  does  not  know  the 

is  of  heaven,  may  be    implanted   m  same  thinga  from  the  civil  law  1    Con- 

ihe    natural,  which    is    of  the    earth,  cerniog  the  church,  he  thinks  it  is  a 

aa  is  the  case  with  seed  in  the  ground ,  congregation  of  weak,  simple  and  cred- 

and  thus  man  may  acquire  a  fixed  and  ulous  people,  who  see  what  they  do 

everlasting  existence.     The  man  who,  not  see      Respecting  man,  and  him- 

by  a  denid  of  God  has  excommunioat  sell  as  a  man,  he  thinks  aa  he  does  of 

ed  himself  from  he    h      h  and    1  us  a    beast ;  concerning    hia    life    after 

from  heaven,  ha     losed     p  1           e  ieath,  he  thinks  it  will  be  like  that  of 

ual  man  as  to  the      11  a  d  hu    as    o  beast  after  death.     Thus  his  inter- 

his  genial  love ;  f      I  e  w  ill    f  m  n  al  man  thinks,  however  differently  the 

the  receptacle  of  h  s   lo  e        d   be  external  man  speaks  ;  for,  as  was  said, 

comes  its  habifa            Bu    he     a  no  -erj  man  has  an  internal  and  an  ex- 

doae  up  his  in  e  nal  man    a     o    h  rnal ;  and  his  internal  constitutes  the 

understanding ;            f  1  e       uld  a  d  n  an,  which  is  called  the  spirit,  and 

should  do  this,  tl  e  n  an  n   uld  be  no  J  ves  after  death;  and  the  external,  in 

longer  man.     Bu    he  lo  e        he  w  II  which,  by  a  semblance  of  moralit".  he 

infatuates  the  supeiior  parts  ot  the  un-  plays  the    hypocrite,    is   hurieo,  ana 

derstanding  ;  whence  die  understand-  then,  on  account  of  his  denial  of  God, 

ing  becomes,  as  it  were,  closed  as  to  the  he  ia  condemned.     Every  man,  aa  to 

truths  which  are  of  faith,  and  as  to  the  his  spirit,  ia  consociated  with  his  like 

goods  which  are  of  charity;  thua  more  in  the  apiritual  world,  and  is  a  a  one 

and  more  against  God,  and,  at   the  with  them ;  and  it  has  often  been  given 

same  time,  against  the  spiritual  things  me  to  see  the  spirits  of  persons  still 

of  the  church;  and  thus  be  ia  exciud-  living,  some  in  angelic  societies,  and 

ed  from  communion  with  the  angels  some  in  infernal  societies;  and  I  have 

of  heaven;  and,  when  thus  excluded,  also  been  permitted  to  converse  with 

he  enters  into    communion  with  the  them  for  several  days ;  and  have  won- 

satana  of  hell,   and   thinks   in   unity  dered  that  man  himself,  while  he  lives 

with  them ;  and  as  all  satans  deny  a  in  his  body,  should  know  nothing  at 

God,   and  think  foolislily  concerning  all  of  this.     Thence  it  appeared,  that 

God  and  the  spiritual  things  of  the  whoever   denies   a    God,    is    already 

church,  so  also  does  the  man  who  is  among    the    condemned ;    and,  ailer 

conjoined  with  them.     When  he  is  in  death,  he  is  gathered  lo  his  compan- 

his  spirit,  as  he  is  when  left  to  himself  ions. 

at  home,  he  suffers  his  thoughts  to  be  15.  VIII.    That  with  Men  who 

led  by  the  delights  of  the  evil  and  the  do  not  acknowledge  one  God,  but 

false,   which    he   has  conceived   and  several,  nothing   op   the  Church 

brought  forth  in  himself;  and  then  he  coheres. 

thinks  that  there  is  no  God,  but  that  He  whoinfaithacknowledge8,andin 
what  is  called  God  is  only  a  word  re-  heart  worships,  one  God,  ie  in  the  corn- 
sounding  from  pulpits,  to  bind  the  munion  of  saints  on  earth,  and  in  the 
■  common  people  to  obedience  to  the  communion  of  angels  in  heaven ;  thej 
laws  of  justice,  which  are  laws  of  soci-  are  called  communions,  and  they  are 
ety.  He  also  thinks  that  the  Word,  so  because  they  are  in  one  God,  and 
from  which  ministers  proclaim  a  God,  one  God  is  in  them.  The  same  are  also 
is  a  collection  of  visionary  stories,  the  in  conjunction  with  the  whole  angelic 
sanctity  of    which    is   derived    from  heaven,  and  I  might  venture  to  say 


^'a'^ 


Cmcerning  the  Unity  of  God.  13 

*ith  ali  and  every  one  there,  for  they  16.  To  the  above  I  shall  add  one 
ate  all  as  the  children  and  posterity  of  Relation  [Mf,mor.4hile],  I  saw 
one  father,  whose  minds,  manners  and  some  new  comers  from  thd  nat- 
faces  are  similar,  so  that  they  mutually  uraJ  into  the  apirituai  world,  lalkiiig 
recognise  each  other.  The  angelic  together  about  three  Divine  Persons 
heaven  is  arranged  into  societies  ac-  from  eternity ;  they  were  dignitaries 
cording  to  all  the  varieties  of  the  love  of  the  church,  and  one  of  them  a  bish- 
of  good  ;  which  varieties  aim  at  one  op.  They  came  up  to  me,  and,  after 
most  universal  love,  which  is  love  to  some  conversation  conceniing  the 
God;  from  this  love  are  propagated  all  spiritual  worid,  of  which  they  before 
those  who  in  faith  acknowledge,  and  had  not  known  any  thing,  I  said,  "  1 
in  heart  worsliip,  one  God,  the  Creator  heard  you  talking  about  three  Divine 
of  the  universe,  and  at  the  same  time  Persons  ftoin  eternity;  and  I  beseech 
the  Redeemer  and  Regenerator.  But  you  to  open  to  me  this  great  mystery, 
the  case  is  altogether  different  with  according  to  your  ideas  which  you  con- 
those  who  do  not  approach  and  wor-  ceived  in  the  natural  world,  whence 
ship  one  God,  but  several;  and  also  you  have  lately  come."  Then  the 
with  those  who  profess  one  with  their  primate,  looking  at  me,  said, "  I  see  that 
lips,  and  at  the  same  time  think  of  you  are  a  layman;  wherefore  I  will 
tliree,  as  do  those  in  the  church  at  this  open  the  ideas  of  my  thought  concern- 
day,  who  distinguish  God  into  three  ing  this  mystery,  and  teach  you. 
persons,  and  declare  that  each  person  My  ideas  always  have  been,  and  ati'J 
by  himself  is  God,  and  attribute  to  are,  that  God  the  Father,  God  the  So  . 
each  separate  qualities  or  properties,  and  God  the  Holy  Ghost,  sit  in  tf'.'i 
which  do  not  belong  to  either  of  the  midst  of  heaven,  upon  magnificent  ai  (J 
others.  Hence  it  comes  to  pass,  that  lofty  seats  or  thrones;  God  the  Fathtf, 
not  only  the  unity  of  God  is  actually  upon  a  throne  of  the  finest  gold,  with  a 
divided,  but  also  theology  itself,  and  sceptre  in  his  hand;  God  the  Son,  at 
likewise  the  human  mind,  in  which  it  his  right  hand,  upon  a  throne  of  the 
should  reside ;  what  thence  can  result  purest  silver,  with  a  crown  on  his  head  ; 
but  perplexity  and  incoherency  In  the  and  God  the  Holy  Ghost,  near  them, 
things  of  the  church?  That  such  is  upon  a  throne  of  shining  crystal,  hold- 
tho  state  of  the  church  at  this  day,  will  ing  a  dove  in  his  hand ;  and  thai 
be  demonstrated  in  the  Appendix  to  lamps,  hanging  round  about  tliem  in 
this  work.  The  truth  is,  that  the  di-  triple  order,  were  glittering  with  pre- 
vision of  God,  or  of  the  Divine  essence,  cious  stones;  and  that,  at  a  distance 
into  three  persons,  each  of  which,  by  from  this  circus,  were  standing  innu- 
hiraself,  or  singly,  is  God,  leads  to  the  merable  angels,  all  worshipping,  and 
denial  of  God,  It  is  as  if  any  one  singing  praises ;  and,  moreover,  thai 
should  enter  a  temple  in  order  to  wor-  God  the  Father  is  continually  convers- 
ship,  and  should  see,  in  a  picture  upon  ing  with  Ins  Son  concerning  those 
the  altar,  one  God  painted  as  t)ie  An-  who  are  to  be  justified  ;  and  that  they 
cient  of  days,  another  as  the  High  together  decree  and  determine  who. 
Priest,  and  a  third  as  the  flying  ..-Eolus,  upon  earth,  were  worthy  to  be  received 
with  this  inscription,  "  These  three  among  the  angels,  and  crovraed  with 
are  oneGod;"  or  as  if  he  should  there  eternd  life;  and  that  God  the  Holy 
see  the  Unity  and  Trinity  painted  as  a  Ghost,  having  heard  their  names,  in- 
man  with  three  heads  upon  one  body,  stantly  hastens  to  them  over  all  parts 
or  with  three  bodies  under  one  head,  of  the  earth,  carrying  with  him  the 
which  is  the  form  ofa  monster.  If  giflsofrighteousnesa,  assomany  tokens 
citiy  one  should  enter  heaven  with  such  of  salvation  for  those  who  are  to  be 
an  idea,  he  would  certainly  be  cast  out  justified ;  and,  as  soon  as  he  arrives,  and 
headlong,  although  he  should  say  that  breathes  upon  them,  he  disperses  their 
the  head  or  heads  signified  essence,  and  sins,  as  a  ventilator  disperses  the 
the  body  or  bodies,  distinct  properties,  smoke  out  of  a  furnace,  and  makes  it 


h,  Google 


!  4  Concei'mnsc  God  the  Creator. 

while ;  and  also  he  'akes  away  from  please,  the  idea  of  one  God,  and  re- 
their  hearts  the  hardnessof  stone,  puts  volve  it  well  in  your  rational  mind 
into  them  the  softness  of  flesh;  and,  [ratiofinio],  and  you  will  at  length 
at  the  same  time,  he  renews  tbeir  spir-  clearly  perceive  that  it  is  so.  Indeed, 
its  or  minds,  and  regenerates  them,  and  you  also  say,  that  there  is  one  God,  and 
induces  upon  them  the  countenances  this  because  you  make  the  essence  of 
of  infants ;  and,  at  last,  marks  their  those  three  persons  one  and  iudiviai- 
foreheads  with  the  sign  of  the  cross,  ble;yetyou  do  not  allow  any  one  to 
and  calls  them  the  elect,  and  cliildren  say,  that  the  one  God  is  one  person, 
of  God."  The  primate,  having  finished  but  that  there  are  still  three  ;  and  this 
this  discourse,  said  to  me,  "  Thus  I  un-  you  do,  lest  the  idea  of  three  Gods, 
ravelled  this  great  mystery  in  the  such  as  yours  is,  should  be  lost ;  and 
world;  aad,  because  most  of  our  order  you  also  ascribe  to  each  a  character 
there  applauded  my  sentiments  on  this  separate  from  that  of  another  i  do  you 
subject,  I  am  persuaded  that  you  al-  not  thus  divide  your  Divine  essence? 
so,  who  are  a  layman,  will  acquiesce  Since  it  is  so,  how  can  you,  at  the  same 
in  them."  After  these  things  were  said  time,  think  that  God  is  one  1  I  could 
by  the  primate,  I  looked  at  him,  and,  forgive  you,  if  you  should  say,  that  the 
at  the  same  time,  at  the  dignitaries  Divine  is  one.  When  any  one  hears, 
with  him,  and  ol:«erved  that  they  all  thai  t/ie  Father  is  God,  the  Son  is  God, 
favored  him  with  their  ftill  assent :  the  Holy  Ghost  is  God,  and  that  each 
wherefore  I  began  to  reply,  and  said,  Person  singiy  is  God,  how  can  he  con- 
"  I  have  well  considered  the  exposition  ceive  that  God  is  one?  Is  it  not  a 
of  your  faith,  and  have  thence  collect-  contradiction  which  can  never  he  he- 
ed, that  you  have  conceived,  and  still  lieved  ?  That  they  cannot  be  said  to 
cherish,  a  merely  natural  and  sensual,  be  one  God,  but  to  be  of  a  similar  Di- 
yea,  material  idea  concerning  the  tri-  vine,  may  be  illustrated  by  these  exam- 
une  God,  whence  inevitably  flows  the  pies; — It  cannot  be  said  of  several  men, 
idea  of  three  Gods.  Is  it. not  to  think  who  compose  one  senate,  synod,  or 
sensually  of  God  the  Father,  that  He  council,  that  they  are  one  man ;  but 
sits  upon  a  throne  with  a  sceptre  in  his  while  they  are  all  and  each  of  them  of 
hand  ?  and  of  the  Son,  that  He  siti  upon  one  opinion,  it  may  be  said,  that  they 
his  throne  with  a  crown  on  his  head  !  think  one  thing.  Neither  can  it  be  said 
and  of  the  Holy  Ghost,  that  He  sits  of  three  diamonds  of  one  substance, 
upon,  his,  with  a  dove  in  his  hand,  and  that  they  are  one  diamond,  but  that 
that,  in  obedience  to  the  decrees  of  the  they  are  one  aa  to  substance,  and  also 
two  former.  He  runs  over  all  the  world  ?  each  diamond  differs  from  the  others 
And  because  such  an  idea  thence  re-  in  value,  according  to  its  own  weight ; 
suits,  I  cannot  believe  what  you  have  but  it  would  not  be  so,  if  they  were 
declared ;  for,  fi'om  my  infancy,  I  have  one,  and  not  three.  But  I  perceive  that 
not  been  able  to  admit  into  my  mind  the  reason  why  you  say,  that  the  three 
any  other  idea  than  that  of  one  God  ;  persons,  each  of  whom,  by  himself,  or 
and  n  e  I  h  e  e'  ed  and  still  re  hingly  is  God  are  one  God,  and  why 
a  dea  ny  a  ha  youha'esaid  you  msist  that  every  one  in  the  church 
ha  no  gh  h  me  \nd  hen  I  should  thus  speak,  is  that  sound  and 
saw  ha  by  he  h  one  up  n  thich  enlightened  rei^on  throughout  the 
acodng  o  he  S  pue  Jehovah  is  while  norld,  icknowledges  that  God  is 
sa  d  o  s  s  meant  t  e  k  ngdom  by  one  and  therefore  you  would  be  cov- 
e  s  ep  e  and  c  o  vn  go  e  nment  ered  with  shame  if  you  should  not  also 
a  d  don  n  on  by  s  n  on  he  right  speak  in  like  manner  But  even  while 
ha  d  he  on  n  pofe  e  of  God  by  you  utter  with  30ur  lips  one  God,  al- 
means  of  h  s  Human  and  by  those  though  you  entertain  the  idea  of  three, 
h  w  haeeadof  e  Holy  still  th'it  shame  doe**  not  keep  those 
Sp  e  op  o  e  Divine  two  forms  of  expression  within  youi 
om    p     e             A                       1  3  lu  hp     but  jou  -^peak  them  out."     After 


^'S'^ 


Concerning  the  Unity  of  God.                                    15 

,  the  bishop  retired  ar  this  they  laughed,  saying,  "  Ycu  are 
with  his  clericd  attendants,  and,  in  re-  jesting ,  it  is  otherwise  witli  the  Divine 
tiring,  he  turned  about,  and  wished  to  Essence ;  this  is  one,  and  not  tripartite, 
'exclaini,  "  There  ia  one  God ;"  but  he  and  it  is  indivisible,  and  so  not  divided . 
could  not,  because  his  thought  drew-  it  is  not  a  subject  of  partition  and  di- 
back  his  tongue ;  and  then,  with  open  vision."  To  this  I  rejoined,  "Let  us  d&- 
mouth,  he  breathed  out,  "  three  Gods."  scend  into  this  arena,  and  dispute;" 
Those  who  were  standing  by,  laughed  and  I  asked,  "  What  do  you  mean  by 
at  the  strange  sight,  and  departed.  perso»,  and  what  does  that  word  sig. 
17.  Afterwards,  I  inquired  where  I  nify  1"  And  they  said,  "  The  name  of  a 
might  find,  amongst  the  learned,  those  person  signifies  not  any  part  or  guali- 
who  are  of  the  most  acute  genius,  and  ty  in  another,  hut  what  subsists  in 
who  stand  for  a  Divine  Trinity,  divided  one's  ovm  self  [proprie  subsistit]. 
iitn  three  persons :  and  there  came  Thus  all  the  principal  doctors  of  the 
three,  to  whom  I  said,  "  How  can  you  church  define  person,  and  we  agree 
divide  the  Divine  Trinity  into  three  with  them."  And  I  said,  "  Is  this  the 
persons,  and  assert  that  each  person,  by  definition  of  persore?"  And  they  replied, 
himself,  or  singly,  is  God  and  Lord?  "  It  is."  To  which  I  answered,  "Then 
Is  not  such  a  confession  of  the  mouth,  there  is  not  any  part  of  the  Father  in 
that  God  is  one,  as  distant  from  the  the  Son,  nor  any  of  either  in  the  Ho 
thought,  as  the  south  ia  from  the  ly  Ghost ;  whence  it  follows,  that  each 
north?"  To  which  they  replied,  "  It  ia  baa  his  peculiar  choice,  right  and 
not,  in  the  least,  because  the  three  per-  power ;  and  so  there  is  not  any  thing 
sons  have  one  essence,  and  the  Divine  which  joins  them  together  except  the 
Essence  is  God.  We  were,  in  the  will,  which  is  proper  to  each,  and  thus 
world,  tutors  of  a  Trinity  of  persons ;  communicable  at  pleasure  :  are  not  the 
and  the  pupil  under  our  care  was  our  three  persons  thus  three  distinct  Gods? 
faith,  in  which  each  divine  person  has  Again,  you  have  also  defined  person, 
his  office :  God  the  Father,  the  office  that'  it  ia  what  subsists  in  one's  own 
of  imputation  and  donaEion ;  God  the  self:  consequently  it  follows  that  there 
Son,  that  of  intercession  and  media-  are  three  substances  into  which 
tion ;  and  God  the  Holy  Ghost,  that  of  you  divide  the  Divine  Essence ;  and 
effecting  the  uses  of  imputation  and  yet  this,  as  you  also  say,  is  incapable 
mediation."  But  I  asked,  "What  do  you  of  division,  because  it  is  one  and  indi- 
mean  by  the  Divine  Essence?"  They  visible;  and,  moreover,  to  each  sub- 
said,  "  We  mean  omnipotence,  omnis-  stance,  that  is,  to  each  person,  you  at- 
cience,  omnipresence,  immensity,  eter-  tribute  properties  which  are  not  in 
nity,  equality  of  majesty."  To  which  I  another,  and  which  cannot  be  commu- 
said,  "Ifthat  essence  out  of  several  Gods  nicated  to  another,  such  as  imputation, 
makes  One,  you  may  add  still  m  d  n  and  operation;  and  what 
ior  example,  a  fourth,  who  is  mei  d  h  ce  results,  than  that  the  three 
En  Moses,  Job,  and  Ezekiel,  and  p  son  are  three  Gods'"  At  these 
called  God  Schaddai.  In  like  n  w  d  hey  withdrew,  saying,"  We  wiD 
also  did  the  ancients  in  Greec  nd  c  n  a  a  [ventilalnmur]  these  things, 
Italy,  who  ascribed  equal  att  nd  having  canvassed,  we  will  an- 
and  a  similar  essence  to  their  d  There  stood  by  a  certain  wise 
as  to  Saturn,  Jupiter,  Neptune,  P  n  who,  hearing  these  things,  said, 
Apollo,  Juno,  Diana,  Minerva  I  d  notwiah,  by  such  subtle  specula- 
even  to  Mercury  and  Venus ;  b  [  ubtiks  Iransemias],  to  look  into 
they  could  not  say  that  all  those  b  gh  subject ;  but  without  those 
one  God.  And  also  you,  wh  ub  ,  I  see  in  clear  light,  that,  in 
three,  and,  as  I  perceive,  of  ni  d  s  of  your  thought,  there  are 
learning,  and  so  of  similar  essen  as  G  da;  hut,  because  it  would  be 
to  that,  still  are  not  able  to  co  n  shaijie  to  publish  them  to  all 
yourselves  into  one  learned  man      P  h             d  (for  if  you  should  publish 


ugk 


LoncermTig 


God  the  Creator. 


them,  you  would  be  called  madmen  words;  and,  in  going  away,  they  mut- 

and  idiots),  therefore,  to  avoid  that  dis-  tered  out  some  terms  borrowed  from  the 

gra.ce,  it  is  expedient  for  you  to  confess  science  of  metaphysics,  whence  1  per- 

with  your  lips  one  God."  But  the  three  ceived,  that  that  science  was  their  tri- 

disputantSj  still  tenacioua  of  their  own  podj  from  which  they  wished  to  gire 

opinion,  paid   no   attention  to  these  answers. 


CONCERNING  THE   DIVINE  ESSE,  WHICH  IS  JEHOVAH. 

18.  We  shall  treat  first  of  the  Di-  from  this,  because  He  alone  is  and 
vine  Esse,  and  afterwards  of  the  Divine  will  be  ;  and  because  He  is  the 
Essence.  It  appears  as  if  these  two  First  and  the  Last,  the  Beginning 
were  one  and  the  same ;  but  still  esse  and  the  End,  the  Alpha  and  the 
is  more  universal  than  essence,  for  an  Omega. 

essence   supposes  an  esse,  and  from  esse  That    Jehovah  signifies  I  am  and 

essence  is  derived.    The  Esse  of  God,  To  be,  is  knonn,  and  that  God  was 

or  the  Divine  Esse,  cannot  be  describ-  so  called  from  the  most  ancient  times, 

ed,  because  it  is  above  every  idea  of  hu-  is  evident  from  tlie  book  of  creation, 

man  thought,  into  which  nothing  else  or  Gencis,  where,  m  the  fiist  chap- 

falls,than  what  iscreatedandfinite,  but  ter,    He   is  called    God,   but  in    the 

not  what  is  uncreate  and  infinite,  thus  second    and    the    toUowing,   Jehovah 

not    the    Divine  Esse.     The   Divine  God,    and  afterwards,  when  the  de- 

Esse  is  Esse  itself,  from  which  all  things  acendants  ot  Abraham  by  Jacob,  dur- 

are,  and  which  must  be  in  all  things,  ing  their  sojourning  in  Egypt,  forgot 

that  they  may  be.     A  further  notion  the  name  ol  God,  it  was  recalled  to 

of  the  Divine  Esse  may  flow  in  from  their  remembrance ,  concerning  which 

the  following  articles :  I.  Tliat  the  one  it  is  thus  written :  Moses  smdjmto  God 

God  is  called  Jekoeakfrom  Esse,  thus  What  is  tk^  name  ?  God  said,  I  AM 

from  this,  because  He  alone  is,  was,  and  THA  T  I  AM.     TIms  shalt  thou  say 

will  be,  and  because  He  is  tlie  First  and  to  the  children  of  Israel,  I  AM  hath 

the  Last,  the  Beginning  and  the  End,  sent  me  unto  you ;  and  thou  shalt  say, 

the  Alpha  and  the  Omega.    II,   That  Jehovah,the  God  of  your  fathers,  hath 

the  one  God  is  Substance  itself  and  sent  me  to  you;  this  is  my  name  forever, 

Formitself,  and  thai  angels  and  men  and  this  my  memorial  from  generation 

are  substances  and  forms  from  Him,  to  generation,  YisaA.Ya.  14,15.    Since 

and  that  as  far  as  they  are  in  Him  and  God  alone  is  the  I  AM,  and  the  Esse 

He  in  them,  so  far  thm  are  images  and  or  Jehovah,  therefore  there  is  not  any 

likenesses  of  Him.    ill.  Thai  the  Di-  thing  in  the  created  universe,  which 

vine  Esse  is  Esse  in  itself,  and  at  the  does  not  derive  its   esse  from  Him  ; 

same    time    Exisfere    in    itself.     IV.  but  in  what  manner,  will  be  seen  be- 

That  the  Divine  Esse  and  Existere  in  low.    The  same  is  also  meant  by  these 

itself  cannot  produce  another  Divine,  words:  lam  the  First  and  the  Last, 

that  is  Esse  and  Existere  in  itself;  the  Beginning  and  the  End,  the  Alpha 

consequently,  that  anotJier  God  of  the  and  the  Omega,  Isaiah  xliv.  6 ;    and 

same  essence  is  not  possible  [dabilis].  Rev.  i.  8,  11 ;  xxii.  13 ;  by   which  is 

V.  That  a  phiraSty  of  gods  amongst  signified.     Who  is  the  Itself  and  the 

the  ancients,  and  also  amongst  the  mod-  Only  from  firsts  to  lasts,  from  which 

erns,  existed  from  no  other  cause,  than  are  all  things. 

from   not   understanding  the  Divine  That  God  is  called  the  Alpha  and 

Esse.     But  these    articles  are  to  be  the  Omega,  the  Beginning  and   the 

elucidated  one  by  one.  End,  is  because  Alpha  is  the  first,  and 

19.  I.  That  the  one  God  is  Omega  is  the  last  letter  m  the  Greels 
called  Jehovah    prom   Esse,  thus  alphabet;  and  thence  they  :>ignify  all 


^'a'^ 


Concerning  the  Vvoint  Esse.  17 

things  in  the  complex :  the  reason  is,  the  Divijje  IjOvb  and  the  Dh'ine 
because  every  alphabetic  letter,  in  the  Wisdom,  published  at  Amsterdam  in 
spiritual  world,  signifies  some  thing ;  the  year  1763  ■  in  like  manner,  that 
and  a  yowel,  which  serves  for  sound,  angels  and  men  are  substances  and 
aoraething  of  affection  or  love ;  from  I'orms,  created  and  organized  for  re- 
this  origin  is  spiritual  or  angelic  ceiving  the  Divine,  flowing  into  them 
speech,  and  also  writing,  there.  But  through  heaven ;  wherefore,  in  the 
tfiis  is  an  arcanum  hitherto  unknown ;  book  of  Creation,  they  are  called  im- 
for  there  is  a  universal  language,  in  ages  and-  likenesses  of  Owl,  i,  26,  27 ; 
which  all  angels  and  spirits  are ;  and  and  in  other  placeSj  His  sons,  and 
this  has  nothing  in  common  with  any  born  of  Him ;  but  in  the  course  of  this 
language  of  men  in  the  world:  every  work,  it  will  be  fully  demonstrated, 
man  comes  into  this  language  after  that,  in  proportion  as  maii  lives  under 
death,  for  it  is  implanted  in  every  man  the  Diviifc  auspices,  that  is,  suffers 
from  creation ;  wherefore  all  can  un-  himself  to  be  led  by  (Sod,  so  far  he  be- 
derstaod  each  other  throughout  the  comes  an  image  of  Him,  more  and 
whole  spiritual  ivotld.  It  has  been  more  interiorly  Unless  an  idea  be. 
given  me  often  to  hear  that  language,  formed  of  God,  that  he  is  the  first  sul>- 
and  I  have  compared  it  with  languages  stance  and  form  and  of  h^s  form,  that 
in  the  world,  and  have  found  that  if  it  is  the  very  human,  the  minds  of  men 
does  not,  even  in  the  least  degree,  make  would  readily  imbibe  idle  fancies,  like 
one  with  any  natural  language  upon  spectres,  concerning  God  himself,  the 
earth:  it  differs  from  them  in  its  first  origin  of  man,  and  the  creation  of  thf 
principle,  which  is,  that  every  letter  of  world  :  of  God  they  would  conceive  no 
every  word  signifies  a  thing.  Thence,  other  notion  than  as  of  the  nature  o( 
now,  it  is,  that  God  is  called  the  Alpha  the  universe  in  its  firsts,  thus  of  the  es 
and  the  Omega,  by  which  is  signified,  pause  of  the  universe,  or  as  of  empti- 
that  He  is  the  Itself  and  the  Only  from  ness  or  nothing ;  of  the  origin  of  men, 
firsts  to  lasts,  from  which  are  all  things,  as  of  the  conflux  of  the  elements  into 
But  concerning  this  language,  and  the  such  a  form  by  chance ;  of  the  creation 
writing  of  it,  flowing  from  the  spiritual  of  the  world,  that  the  origin  of  its  sub- 
thought  of  angels,  see  in  the  work  stances  and  forms  is  from  points,  then 
concerning  Conjugial  Love,  n.  326  to  from  geometrical  lines,  which,  because 
they  are  of  no  predication,  are  there- 
fore in  themselves  not  any  thing.  With 
such  persons,  every  thing  of  the  church 
IS  111  ethe  Styx,  or  the  darkness  of  Tar- 

21  III.  That  the  Divine  Esse 
IS  Esse  in  itself,  and,  at  the  same 
Time   Existere  in  itself. 

That  Jehovah  God  is  Esse  in  itself, 
stance  for  an  esse,  unless  it  be  a  sub-  is  because  He  is  the  I  AM,  the  It- 
stance  IS  only  an  ideal  entity  [«i'i  ra-  self  the  Only  and  the  First,  from 
Iwnii']  for  substance  is  a  su  jisiiiig  eternity  to  eternity,  from  which  every 
eniilj  and  whoever  is  a  substance  is  thing  is  which  is,  that  it  may  be  some- 
dho  a  lorm  for  substance  unless  il  K  hing  and  thus,  and  not  otherwise, 
a  form  is  an  ideal  entity  nherefjre  Ho  is  lhe  Beginning  and  the  End, 
both  can  he  pnedicated  ot  God  but  *o  the  First  and  the  Last,  and  the  Al- 
ihat  He  may  be  the  on!)  the  lerj  pha  and  the  Omega.  It  cannot  be  said 
and  the  first  Substance  and  Form  that  hia  Esse  is  from  itself,  because 
That  this  iorm  IS  the  \eryHumin  thit  this  from  itself  supposes  what  is 
IS  that  God  IS  »ery  Man  all  things  of  prior  and  thus  time,  which  is  tiot  ap- 
whum  are  infinite,  is  demonstrated  in  plicaHe  to  Infinite,  which  is  called 
the    Angeiic    Wisdom    concebntno    from    eternity;  and    also  it    supposf^a 


329,  and  also  in  the 

following  pages. 

20.    11.  That  t 

SlTBIT^NCE  IT&ELP 

VND  Form  itself 

•lSD  th  \.t  Anoels 

\dMen  4reSiib 

&t*nce«  and  Form 

iKOM  Him     and 

AS  PIR    ^<i  THFY  AR 

in  Him  and  He 

m    THEM     SO    FAR    1 

HEY  AHG  Images 

AND  Likenesses  op 

Him 

Since  God  is  Ess 

He  IS  also  Sub 

..gk 


1 8  ('oficei-ning  God  the  Creator. 

anollier  God,  who  is  God  in  himself,  hcnd  nothing  else  tlian  what  is  ol 
thus  a  God  from  God,  or  that  God  nature ;  for  this  squares  with  his 
formed  himself,  and  so  could  not  be  essence,  because,  from  his  infancy  and 
unereate  or  infiiiite,  because  thus  He  childhood,  nothing  else  has  entered  in- 
made  himself  finite  fi-ora  himself  or  to  it.  But  since  man  ia  so  created 
from  another.  From  this,  that  God  is  that  he  way  also  be  spiritual,  because 
Esse  in  ilself.  it  follows,  that  He  is  he  is  about  to  live  after  death,  and  then 
fx)ve  in  itself.  Wisdom  in  itself,  aid  amongst  the  spiritual  in  their  world, 
Life  in  itself,  and  that  He  is  the  Itsetf,  therefore  God  has  provided  the  Word, 
from  which  are  all  things,  and  to  in  which  He  has  not  only  revealed 
which  all  things  refer  themselves,  that  himself,  but  also  tJiat  there  is  a  heaven 
they  may  be  something.  That  God  and  a  hell ;  and  that  in  one  or  the 
is  Life  in  itself,  and  thus  G»d,  is  evi-  other  of  these  every  man  is  about  to 
dent  from  the  words  of  the  Lord  in  live  to  eternity,  each  according  to  bit 
John,  V.  36 ;  and  in  Isaiah,  I  Jehovah  life  and  his  faith  at  the  same  time. 
make  all  things,  and  spread  out  the  He  has  also  revealed  in  the  Word, 
heavens  alone,  and  stretch  out  the  earth  that  He  is  the  I  AM,  or  the  Esse,  and 
In/  myself,  xljv.  24;  and  that  He  the  Itself,  and  the  Only,  which  is  in 
ahne  is  God,  and  heside  Hiin  tliere  is  itself,  and  so  the  First  or  the  Begin- 
no  God,  siv.  14,  15,  20,  21 ;  Hosea,  ning,  from  which  are  all  things.  It  is 
xiii.  4.  by  means  of  this  revelation,  that  the 

That  God  is   not   only  Esse  in  it-  natural  man  can  elevate  himself  above 

self,  but  also  Exiatere  in  itself,  ia  be-  nature,   thus   above    himself,  and  see 

cause  an  esse,  unless  it  exist,  is  not  such  things  as  are  of  God;  but  yet  on- 

any  thing:  and,  in   like  manner,    aA  ly  as  at  a  distance,  although  God  is 

existere,   unless   it   be   from  an  esse ;  nigh  to  every  man,  for  He  is  in  him 

wherefore,  one  being  given,  tlie  other  with  his  essence,  and,  because  it  is  so, 

is  given:  in  hke  manner,  a  substance  He  is  nigh  to  those  who  love  Him;  and 

is  not  any  thing,  unless  it  be  also  a  those  love  Him  who  live  according  to 

form;  of  a  substance,  unless  it  be  a  hiscommaudments,  and  believe  in  Him 

form,  nothing  can  be  predicated ;  and  these,  as  it  were,  see  Him ;  for  wha* 

this,  because  it  has  no  quality,  is  in  is    faith,    but  a   spiritual    sight    that 

itself  nothing.     The  reason  why  Esse  He  is  1  And  what  is  a  life  according 

and  Eici'sfere  are  here  used,  and  not  Es-  to  his  commandments,  but  an  actual 

senee  and  Existence,  is  because  a  dis-  acknowledgment    that    from    Him    is 

tinctionisfo  he  made  between  Esse  salvation  and  eternal  life?     But  those 

and    Essence,    and    thence    between  wlio    have    not    spiritual     tkith,     but 

Existere   and   Existence,   as  between  natural,   which    is  only  science,   and 

what  is  prior  and  what  is  posterior ;  thence  a  similar  life,  see  God,  indeed, 

and  what  is  prior  is  more  universal  than  but  at  a  distance,  and  this  only  when 

what   is  posterior.     Infinity  and  eter-  they  are  speaking  of  Him.     The  dif- 

nity  are  applicable  to  the  Divine  Esse,  ference   between   the   former  and  the 

but  to  the  Divine  Essence  and  Esie-  latter,  is  like  that  between  those  who 

tence  divine  love  and  divine  wisdom  stand  in  clear  light,  and  see  men,  and 

are  .  applicable,    and,    by   means    of  touch  them,  and  those  who  stand  in  a 

those  two,  omnipotence  and  omnipres-  thick  cloud,  from  which    they  cannol 

ence ;  of  which,   therefore,    we   shall  distinguish  men  from  trees  or  stones. 

treat  in  their  order.  Or   it   is  like  the  difference  between 

22.  That  God  is  the  Itself,  the  On-  those  who  stand  upon  a  high  mountain, 

iy,  and  the  First,  which  is  called  Esse  wh        h  '        n  i     I     g    1 '  i 

and    Existere  in  itself,    from    which  er      d  h  I         nd  talk  w  h    1        f  t- 

are  all  things  that  are  and  exist,  the  lo  n       and     h  h      1    k 

natural  man,  by  his  own  reason,  can-  dnfmhmn  dk 

not  possibly  discovef ;  for  the  natural  n         11         h       bj  h    1     1    y 

man,   by  his  own  reason,  cat    appre-  se  b  N  y 


^'iS'^ 


Concerning  the  Divine  Esse.  19 

It  in  like  that  between  those  who  ural,  and  differs  from  a  beast  only  in 
stand  upon  some  planetary  orb,  and  possessing  the  power  of  speech;  and  he 
see  iheir  companions  (here;  and  is  opposed  to  all  the  spiritual  things  of 
tliose  who  are  in  another  planetary  the  church,  for  these  the  natural  man 
orb,  with  optical  glasses  in  their  hands,  calls  foolishness;  hence,  and  hence 
and  look  thither,  and  say  that  they  see  alone,  have  originated  such  enormous 
men  there,  when  yet  they  only  see,  heresies  concerning  God.  Where- 
in general,  the  earthy  parts,  as  lunar  fore  a  Divine  Trinity,  divided  into 
brightness,  and  the  watery  parts,  as  persons,  has  brought  into  the  church 
dark  spots.-  Such  is  the  difference  not  only  night,  but  also  death.  That 
between  seeing  God  and  the  divine  an  identity  of  three  Divine  Essences 
things  which  proceed  from  Him,  as  ia  an  offence  to  reason,  appeared  evi- 
they  are  in  the  minds  of  those  who  dent  to  me  from  the  angels,  who  said, 
are  in  faith,  and  at  the  same  time  in  that  they  could  not  even  utter  three 
the  life  of  charity,  and  ofthosewho  equcU  Divinilies ;  hnd  if  any  one  should 
are  only  in  science  concerning  those  come  to  them,  and  wish  to  utier  that 
things;  consequently,  such  is  the  dif-  expression,  he  could  not  but  turn  away 
ference  between  natural  and  spiritual  himself;  and  after  having  given  it  ut- 
men.  But  those  who  deny  the  divine  terance,  he  would  become  like  the 
sanctity  of  the  Word,  and  still  carry  trunkof  a  man,  and  would  be  cast  out, 
the  things,  which  are  of  religion,  as  it  and  afterwards  would  go  away  to  those 
were,  in  a  sack  upon  their  back,  do  in  hell  who  do  not  acknowledge  any 
not  see  God,  but  only  talk  about  Him,  God.  The  truth  is,  that,  to  implant  in 
in  a  manner  but  little  different  from  infants  and  children  an  idea  of  three 
parrots.  divine  persons,  to  which  inevitably  ad- 

23.    IV.  That  the   Divine  Esse  heres  the   idea  of  three  Gods,  is  to 

AND    ExisTERE    IN    itself,    CANNOT  fake  away  from  them  all  spiritual  milk, 

PKODUCB  ANOTHER  DiviNE,  THAT    IS  End  afterwards  all  spiritual  meat,  and 

Esse     and     Existerb     in.   itself;  lastly  all  spiritual  reason,   and  to  in- 

coNSBCtuENTLY,  THAT  ANOTHER  GoD  duoe  upon  thosc,  who  Confirm  them- 

op  THE  SAME    EssENCE  IS  NOT  pos-  sclves  iu  it,  Spiritual  death.  Those,  who 

uiBLE.  in  faith  and  in  heart  worship  one  God. 

That  the  one  God,  who  is  the  theCreatorof  the  universe,  and  Him  at 
Creator  of  tlie  universe,  is  Esse  and  the  same  time  the  Kedeemer  and  Re- 
Existete  in  itself,  thus  God  in  iiimaelf,  generator,  are  as  the  city  of  Zion  was 
las  already  been  shown;  thence  it  in  the  time  of  David,  and  as  the  city 
oUows,  that  a  God  from  God  is  not  of  Jerusalem  in  the  time  of  Solo- 
possible,  because  the  very  essential  nion,  after  the  temple  was  built;  but 
Divine,  which  is  Esse  and  Existere  it-  the  church  which  believes  in  three 
self,  is  in  him  incommunicable.  It  is  persons,  and  in  each  as  a  distinct  God, 
the  same,  whether  he  be  said  to  be  is  like  the  city  of  Zion  and  Jerusalem 
begctten  by  God,  or  to  proceed  from  destroyed  by  Vespasian,  and  the  tern- 
Him ;  in  either  case,  he  would  be  pro-  pie  there  burnt.  Moreover,  the  man 
duced  by  God,  and  this  differs  but  lil^  who  worships  one  God,  in  whom  is  the 
tie  from  being  created.  Wherefore,  Divine  Trinity,  thus  who  is  one  Per- 
to  introduce  into  the  church  the  faith  son,  becomes  more  and  more  a  living 
that  there  are  three  divine  persons,  and  angelic  man  ;  but  he  who  confirms 
each  of  whom  singly  is  God,  and  of  himself  in  a  plurality  of  Gods,  from  a 
;he  same  essence,  and  one  born  from  plurality  of  persons,  becomes,  by  de- 
eternity,  and  a  third  proceeding  from  grees,  like  a  statue  made  with  movable 
eternity,  is  altogether  to  abolish  the  joints,  in  the  midst  of  which  Satan 
!dea  of  the  unity  of  God,  and  with  this  stands,  and  speaks  through  its  artificial 
all  notion  of  Divinity,  and  so  to  cause  mouth. 

all  the  Spiritual  of  reason  to  be  ban-        24.     V.    That    a    Plurality    of 

Lshed  into  exile ;  thence  man  becomes  Gods, 

no  longer  man,  but   altogether   nat-  modern  Times,  o 


bX'OOgIc 


20  Concerning  God  the  Creator. 

irriiKR  Cause  THAN  PROM  NOT  UNDEK  tliose  things  could  hate  existed,  but 
STANDINO  THE  Divine  Esse  from  the  Divine  EsKe,  which  is  tht  It- 
That  the  unity  of  God  is  most  in-  self  in  itself,  and  so  the  First,  and  the 
timately  inscribed  on  the  mmd  of  Beginning,  from  which  are  all  things, 
every  man,  since  it  is  in  the  midst  of  These  knowledges  have  hitherto  been 
all  tilings  which  flow  into  the  soul  ol  wanting;  yet  they  are  the  means  by 
man  from  God,  has  been  shown  above,  which  man  may  ascend  and  know  the 
n,  8. ;  but  that  still,  it  has  not  descend-  Divine  Esse.  It  is  said,  that  man  as- 
ed  into  the  human  understanding,  is  cends;  but  it  is  meant  that  he  is 
becausethere  was  awant  of  theknowl-  elevated  by  Grod;  for  man  has  free 
edges  by  means  of  which  man  ought  will,  and  ijie  faculty  of  procuring  for 
to  ascend  to  meet  God  ;  for  every  one  himself  knowledges,  and  as  he  pro- 
should  prepare  the  way  for  God,  that  cures  them  for  himself  from  the  Word, 
is, shouldprepare  himselffor  reception,  by  means  of  the  understanding,  he 
and  this  should  be  done  by  means  of  thus  prepares  a  way  by  which  God 
knowledges.  The  knowledges  which  may  descend,  and  elevate  him.  The 
have  hitherto  been  wanting  to  enable  knowledges  by  means  of  which  the 
the  human  understanding  to  penetrate  human  understanding  ascends,  being 
where  it  might  see  that  God  is  one,  and  upheld  and  led  by  God,  may  be  com 
that  only  one  Divine  Esse  is  possible,  pared  to  the  steps  of  the  ladder  seen 
and  that  all  things  of  nature  are  from  by  Jacob,  which  was  set  vpon  tJu: 
that  E^se,  are  the  following:  1.  That  earth,  whose  head  reached  to  lieaneit, 
hitherto  no  one  has  known  any  thing  and  by  which  the  angels  ascended, 
concerning  the  spiritual  world,  where  and  Jelioeah  stood  above  it.  Genesis 
spirits  and  angels  are,  and  into  which  xxviii.  ,19, 13.  But  it  is  quite  otherwise 
every  man  comes  after  death.  2.  Al-  when  those  knowledges  are  wanting, 
so  that  in  that  world,  there  is  a  sun,  or  when  man  despises  them ;  then  the 
which  is  pure  love  from  Jehovah  God,  elevation  of  the  understanding  may  be 
who  is  in  the  midst  of  it.  3.  That  from  compared  to  a  ladder,  raised  from  the 
that  sun  proceeds  heat,  which  in  its  ground  to  the  windows  of  the  first  sto- 
essence  is  love,  and  light,  which  in  its  ry  of  a  magnificent  palace,  where  men 
essence  is  wisdom  4  That  thence  all  have  their  habitations,  and  not  to  the 
things  which  are  in  that  worJd,  are  windows  of  t!ie  second  story,  where 
spiritual,  and  affect  the  mlprnal  man,  spirits  are,  and  still  less  to  the  windows 
and  form  his  will  and  understanding,  of  the  third  story,  where  angels  are. 
5.  That  Jehovah  God  out  of  his  sun.  Thence  it  is,  that  man  abides  in  the 
not  only  produced  the  spiritual  world,  atmospheres  and  material  things  of 
and  Jill  the  spiritual  things  of  it,  which  nature,  in  which  he  keeps  his  eyes, 
are  innumerable  and  substantial,  but  ears  and  nostrils ;  from  which  he  de- 
Vliat  he  al=o  produced  the  natural  rives  no  other  ideas  of  heaven,  and  of 
world  and  all  the  natural  things  the  Esse  and  Essence  of  God,  than 
of  it,  which  are  ilso  innumerable,  such  as  are  atmospherical  and  materi- 
but  material  6  That  hitherto  no  al ;  and  whilst  a  man  thinks  from  these, 
one  has  kno^vn  the  distinction  between  he  does  not  form  any  judgment  con- 
what  IS  spiritual  and  what  is  natural,  ceming  God,  whether  He  exists  or  not, 
nor  even  what  the  spiritual  is,  in  its  or  whether  He  is  one  or  more;  and 
essence  7  Nor  that  there  are  three  still  less  what  He  is  as  to  his  Esse  and 
degrees  ot  love  and  wisdom  according  as  to  his  Essence.  Thence  arose  a 
towhichtheange!i(-heaiensarearrang-  jdurality  of  gods  in  ancient  and  also  iu 
ed.     8.  And  that  the  human  mind  is  modern  times. 

distinguished  into  the  same  number  of  

degrees,  to  the  end  that  it  may  be  ele- 

yatisd  after  death  into  one  of  the  heav-  25.  To  the  above  I  shall  add  this 

ens',    which  is  effected    according  to  Relation  [Memorabile'].     Some  line 

his  life  and  faith  conjointly.     9.  And,  since,  being  awaked  from  sleep,  I  fell 

6na]ly,  that  not  a  single  particle  of  all  into    profound  meditation  concerning 

tiose.bv  Cookie 


Co  iceming  the  Divine  Es.'^e  21 

God;  and  when  1  looked  up,  I  saw  to  the  Only  God.  To  this  they  adiitiit, 
ahove  me,  in  heaven,  a  very  bright  light,  that  the  Divine  Esse  is  a  Divine  Esse 
in  an  oval  form ;  and  when  I  fixed  nij  in  Itself,  not  ftom  itself;  because 
eyesuponthatlight,  the  light  receded  to  Jrom  itself  supposes  an  Esse  in  itself, 
the  sides,  and  entered  into  the  circum-  from  another  prior  ;  thus  it  supposes  a 
ferences ;  and  then,  lo,  heaven  was  God  fi'om  God,  which  is  not  possible, 
opened  to  me,  and  I  saw  magnificent  What  is  from  God  is  not  called  God, 
things,  aud  augels  standing  in  the  form  but  is  called  Divine ;  for  what  is  a  God 
of  a  circle  on  the  southern  side  of  the  from  God  1  thus,  what  is  a  God  born  ol 
opening,  and  they  were  talking  togeth-  God  from  eternity  1  and  what  is  a  God 
er ;  and  because  I  had  an  ardent  desire  proceeding  from  God  through  a  God 
to  hear  what  they  were  talking  about,  bora  from  eternity,  but  words  in  which 
it  was  therefore  given  me  first  to  hear  there  is  nothing  of  light  from  heaven '! 
a  sound,  which  was  fiill  of  heavenly  They  said,  moreover,  that  the  Divine 
love, andafterwardstheirspeech, which  Esse,  which  in  itself  is  God,  is  the 
was  full  of  wisdom  from  that  love.  Same,  not  the  same  simple,  but  infin- 
They  were  talking  together  about  the  ite ;  that  is,  the  Same  from  eternity  lo 
ONE  God,  and  about  conjunction  eternity ;  it  is  the  Same  every  where, 
WITH  HIM,  and  thence  salvation,  and  the  Same  with  every  one,  and  in 
They  spoke  inefiable  things,  most  of  every  one ;  but  that  all  variableness 
which  canm*  be  expressed  in  the  and  changeableness  is  in  tiie  recipient ; 
words  of  any  natural  language ;  but  the  state  of  the  recipient  causes  this, 
because  I  had  sometimes  been  in  com-  That  the  Divine  Esse,  which  is  God  in 
pany  with  angels  in  that  heaven,  and  himself,  is  the  Itself,  they  illustrated 
then  in  a  simUar  speech  with  them,  be-  thus :  God  is  the  Itself,  because  He  is 
cause  in  a  similar  state,  I  was  therefore  Love  itself  and  Wisdom  itself,  or  be 
able  now  to  understand  them,  and  to  cause  He  is  Good  itself  and  Truth  it 
select  fi'om  their  discourse  some  things  self,  and  thence  Life  itwlf,  which,  ur. 
which  may  be  rationally  expressed  in  less  they  were  the  Itself  in  God,  the} 
ihe  words  of  natural  language.  They  would  not  be  any  thing  In  heaven  am. 
said  that  the  Divine  Esse  is  One,  the  the  world,  because  there  would  not  be 
Same,  THE  Itself,  and  Individiial.  any  thing  of  them  relative  to  the  Itself. 
This  they  illustrated  by  spiritual  ideas.  Every  quality  has  its  quality  from  thai 
s&ying  that  the  Divine  Ease  cannot  be  which  is  the  Itself  from  which  it  is,  and 
ccmmunicated  to  several, eachofwhom  to  which  it  refers  itself  that  it  may  be 
his  the  Divine  Elsse,  and  still  that  be  such.  This  Itself,  which  is  the  Di- 
One,  the  Same,  the  Itself,  and  Indivis-  vine  Esse,  is  not  in  place,  but  with 
ible;  for  each  one  would  think  from  those,  and  in  those,  who  are  in  place, 
his  own  Esse  from  himself,  and  singly  according  to  reception ;  since  of  Love 
by  himself;  if  then  from  others  and  and  Wisdom,  or  of  Good  and  Truth, 
by  others,  unanimously,  there  would  and  thence  of  Life,  which  are  the  It- 
be  several  unanimous  Gods,  and  not  self  in  God,  yea,  God  himself,  place 
one  God ;  for  unanimity,  because  it  is  cannot  be  predicated,  nor  progression 
the  aereement  of  several,  and  at  the  from  place  to  place,  whence  is  Omni- 
sanie  time  of  each  one  from  himself,  presence ;  wherefore,  the  Lord  says, 
and  by  himself,  does  not  agree  with  that  He  is  in  the  midst  of  them;  also 
the  unity  of  God,  but  with  a  plurality —  that  He  is  iit  them,  and  they  in  Hiu. 
tb^y  did  not  say  of  Gods,  because  they  But  because  He  cannot  be  received  by 
couid  not ;  for  the  light  of  heaven,  any,  as  He  is  in  Himself,  He  appears 
fi^m  which  was  their  thought,  and  the  as  He  is  in  his  essence,  as  a  sun  above 
aura  in  which  their  discourse  was  ut-  the  angelic  heavens ;  the  proceeding 
tered,  opposed  it.  They  said  also,  from  which,  as  light,  is  Himself  as  to 
that  when  they  wished  lo  pronounce  wisdom,  and  the  proceeding  as  heat, 
tlie  word  Gods,  and  each  one  as  a  per-  is  Himself  as  to  love ;  that  sun  is  noi 
son  by  himself,  the  effort  of  pronounc-  Himself,  but  the  Divine  Love  and  the 
in2  was  instantly  directed  to  One,  yea.  Divine  Wisdom,  emanating  from  Him 


tlostecb,  Google 


;12  '       Ctmcerning  God  ike   Creator. 

proxiinate)5'  round  about  Him,  appear  and  Heisenbration  .    and  il.at  those 

to  the  angels  as  a  sun.     He    within  are  attributes  of  one  God ;  and  that,  by 

the  sun  is   Man  ;    He  is  ouu   Lord  the  birth  of  the  Son  of  God  from  eter- 

Jesus    Christ,  both    as   to   the   Di-  nity,  I  understood  his  birth  foreseen 

TINE  FROM  WHICH  [are  all  things],  iroHi  eternity,  and  provided  in  time; 

and  also   as  to  the    Divine  Human  ;  and  that  it  ia  not  above  what  ia  natii- 

aincethefee^,whichi8Love  itself  and  ral  and  rational,  but  contrary  to  what 

Wisdom  itself,  was  a  soul  to  Him  iironi  is  natural  and  rational,  to  conceive  thai 

the  Father ;  thus  the  divine  life,  which  any  Son  was  born  of  God  from  eterni- 

is  life  in  itself.     It  is  otherwise  in  eve-  ty ;  but  not  so,    to  conceive  that  the 

ry  man ;  in  him  the  soul  is  not  life,  but  Son,  born  of  God  by  the  Virgin  Mary 

a  recipient  of  life.     The   Lord   also  in  time,  is  the  only,  and  the  only  be- 

teaches  this,  saying,  I ani  the  way,  the  gotten;  and  that  to  believe  otherwise 

truth,  and  the  Life  ;    and  in  another  is  an  enormous   error.     And  then  I 

place.  As  the  Father  hath  life  in  told   them  that  my    natural    thought 

HIMSELF,  so  also  hotk  he  given  to  the  concerning  the  trinity  of  persons  and 

Son  TO  HAVE  LIFE  IN  HIMSELF,  John  their  unity,  and  concerning  the  birth 

V.  26.     Life  in  JHimself  is  God.     To  of  aSonof  God  frometernity,  was  from 

this  they  added,  that  those  who  are  in  the  doctrine  of  faith  of  the    church, 

any  spiritual  light,  may  perceive  from  which  has  its  name  from  Athanasius. 

these  things,  tliat  the  Divine  Esse,  be-  Then  the  angels  said,  "  Well."    And 

cause  it  is  One,  the  Same,  the  Itself,  they  requested  me  to  say  ftom   their 

and  thence  Indivisible,  cannot  be  in  mouth,  thut  if  any  one  does  not   ap- 

several ;  and  that,  if  it  should  he  said  proach  the  very  God  of  Leaven  and 

to    be,  manifest  contradictions  would  earth,  he  cannot  come  into  heaven,  be- 

result.  cause  heaven  is  heaven  from  Him,  the 

26.  When  I  had  heard  these  things,  only  God,  and  that  this  God  is  Jesus 

the  angels  perceived  in  my  thought  the  Christ,  who  is  the  Lord  Jehovah,  from 

common  ideas  of  the  Christian  church,  eternity  Creator,   in  time  Redeemer, 

concerning  a  trinity  of  persons  in  uni-  and  to  eternity    Regenerator ;     thus 

ty,  and  their  unity  in  the  trinity  relat-  who  is  the  Fa^er,  the  Son,  and  the 

ing  to  God;  and  also  concerning  the  Holy  Spirit;  and  that  this  is  the  gos- 

birth  of  the  Son  of  God  from  eternity;  pel,  which  is  to  be  preached.     After 

and  then  they  said,  "  What  are   you  these  things,  the  heavenly  light,  which 

thinking?     Do  you  not  derive  those  was   before   seen,   returned   over   the 

thoughts  from  natural  light,  with  which  openings    and,  by  degrees,  descended 

our   spiritual  light    does    not   agree  ?  thence,  and  filled  the  interiors  of  my 

Wherefore,  unless   you  remove  them  mind,  and  illustrated  my   ideas  con- 

fromyour  mind,  we  shut  heaven  to  you,  cerning  the  trinity  and  unity  of  God 

and  depart."     But  then  I  said,  "  Enter,  And  then  I  saw  the  ideas,  which  I  had 

I  beseech  you,  more  deeply  into  my  at  first  entertained  concerning  them, 

thought,  and  perhaps  you  will  see  an  and  which  were  merely  natural,  sepa- 

agreement."     They  did  so,  and  saw  rated,  as  chaff  is  separated  ftom  wheat 

that,  by  three  persons,    I  understood  by  winnowing,  and  carried  away,  a? 

tnree    proceeding    divine     aitribntes,  by  a  wind,  to  the  northern  region  ol 

which   are  Creation,   Redemption,  heaven,  and  there  dispersed. 


CONCERNINfi  THE  INFINITY  OF   GOD,   OR   HIS   JMMENSITV  AND 
ETERNITY. 

■37.  Thehe  are  two  things  peculiar  and  the  other  is  Time;  and  because 
to  the  natural  world,  which  cause  all  that  world  was  created  by  God,  anil 
things  there  to  be  finite  :  one  is  Space,    spaces  and  times  were  created  togeth- 


b,  Google 


C(/ncemmg  the  hifinity  of  God.  23 

er  wjtii  that  world,  and  make  it  finitBj  very  and  the  only  Substance,  and,  be 
thetefore,  it  is  proper  to  treat  of  their  cause  Eothing  is  predicahle  of  a  sub- 
two  beginnings,  which  are  Immensity  stance,  unless  it  be  a  form,  that  it  is 
and  Eternity ;  for  the  immensity  of  the  very  and  the  only  Perm.  But  still 
God  has  relation  to  spaces,  and  his  what  are  these  things!  It  does  noi 
eternity,  to  times;  and  his  Infinity  thus  appear  what  the  Infinite  is;  foi 
comprehends  both  immensity  and  eter-  the  human  mind,  however  highly  ana- 
nity.  But  because  infinity  transcends  lytical  and  elevated,  is  itself  finite, 
what  is  finite,  and  the  knowledge  of  it  and  what  is  finite  in  it  cannot  be  re- 
ft finite  mind,  therefore,  that  it  may  in  moved ;  wherefore,  it  is  by  no  means 
some  manner  be  perceived,  it  is  expe-  capable  of  seeing  the  infinity  of  God, 
diem  to  treat  of  it  in  this  series :  I.  as  it  is  in  itself,  thus  God ;  but  it  may 
That  God  is  infinite,  since  He  is  and  see  Him  in  the  shade  behind,  as  it  was 
exists  in  Himself,  and  all  thirtgs  in  lie  said  to  Moses,  while  he  prayed  to  see' 
universe  are  <md  exist  from  Him.  II.  God,  that  he  was  put  in  the  hole  ol 
That  God  is  it^nite,  since  He  was  he-  a  rook,  and  saw  his  back  parts,  Exod. 
fore  ike  toorld,  thus  before  spaces  and  xxxiii.  20  to  28.  By  the  back  parts  of 
times  arose.  III.  T/iat  God,  since  the  God  are  meant  the  things  visible  in 
world  was  made,  is  in  space  without  the  world,  and,  in  particular,  the  things 
space,  and  in  time  witJwut  time.  IV.  perceptible  in  the  Word.  Hence  it 
That  infinity,  in  relation  to  spaces,  is  appears,  that  it  is  vain  to  wish  to  know 
called  imnimtsity,  and  in  relation  to  what  God  is  in  his  esse  or  in  his  sub 
times,  is  called  eternity ;  and  that,  stance ;  but  tliat  it  is  enough  to  ac 
although  there  are  these  relations,  still  knowledge  Him  from  finite,  that  in 
lliere  is  nothing  of  space  in  his  im-  created  things,  in  which  He  is  infinite- 
mensiti/,  and  notMng  of  time  in  Ms  ly.  Whosoever  is  anxious  to  know 
eternity.  V.  That  enlightened  rea-  more,  may  be  compared  to  a  fish  drawn 
son,  from  very  many  things  in  the  out  into  the  air,  or  to  a  bird  put  into 
world,  may  see  the  infinity  of  God  the  the  receiver  of  an  air-pump,  which,  as 
Creator.  VI.  That  every  created  the  air  is  pumped  out,  gasps  for  breath, 
thing  is  finite,  and  that  the  infinite  is  and  at  last  expires.  He  may  also  be 
infinite  things,  as  in  its  receptacles,  and  compared  to  a  ship,  which,  when  it 
in  »i«n  as  in  its  images.  But  these  is  overcome  by  a  tempest,  and  does  nol 
things  shall  be  explained  one  by  one.  obey  the  rudder,  is  carried  upon  the 

38.     I.    That    God    is    infinite,  rocks  and  quicksands.     So  it  is  with 

SINCE    He    is    and    exists    in  Him-  those  who  wish  to  know  the  infinity  oi 

SELF,  AND  ALL  Things  IN  THE  Uni-  God  from  within,  not  contented  that 

verse  are  and  exist  from  Him.  they  may  acknowledge  it  flx>m  without. 

It  has  already  been  shown,  that  God  firom  manifest  tokens.     It  is  related  of 

is    One,    and    that    He    is    the     It-  a  certain  philosopher  amongst  the  aa- 

self,  and  that  He  is  the  first  Esse  of  cients,  that  he  east  himself  into  the  sea, 

ail  things,  and  that  all  things  which  because  he  could  not  see,  in  the  light  of 

are,  exist,  and  subsist  in  the  universe,  his  mind,  or  comprehend,  the  eternity 

are  from  Him ;  thence  it  follows,  that  of  the  world ;    what  would   lie  have 

He  is  infinite.     That  human  reason  done,  if  he  had  desired  to  comprehend 

may  see  this  from  very  many  things  in  the  infinity  of  God  1 
the  created  universe,  will  be  demon-        29.    II.    That    God    is    infinite, 

strated  in  the  sequel.     But,  although  since  He  was  before  the  World, 

the  human  mind,  from  those  things,  thus    beforr    Spaces     and    Times 

may  acknowledge,  that  the  first  Being,  akose. 

or  the  first  Esse,  is  infinite,  still  it  can-  In  the  natural  world,  there  are 
not  know  what  that  is,  and,  therefore,  times  and  spaces,  but  in  the  spir- 
it caMiot  define  it  otherwise,  than  that  itual  world,  not  so  actually,  but 
it  is  the  Iniinite  All,  and  that  it  sub-  still  apparently.  The  reason  why 
gists  in  itself,  and  thence  that  it  is  the  times    and    spaces    were    introduced 


ugk 


24  Concerning  God  the  Creator. 

iuto  the  worlds,  was,  that  one  tbing  like  men  of  the  natural  world,  upon 
might  be  distinguished  from  another,  spaces  and  in  times,  which,  as  was 
great  from  small,  many  from  few  ;  thus  '■iid  are  determmed  according  to  the 
quantity  from  quantity,  and  so  quality  states  of  their  minds.  If  it  were  not 
from  quality  ;  and  that,  by  means  of  so  tl  \t  i«  if  there  were  no  spaces  and 
them,  the  senseaof  the  body  might  be  times  that  whole  world,  where  souls 
able  to  diatingaieh  their  objects,  and  are  gathered  after  death,  and  where 
the  senses  of  the  mind  theirs,  and  thus  epnits  and  angels  dwell,  might  be 
might  be  affected,  think  and  ch  ose  drawn  tl  rough  the  eye  of  a  needle,  or 
Times  were  introduced  into  the  nit  i  (.oncentrated  upon  the  point  of  a  sin- 
ral  world  by  tjie  rotation  of  the  earth  gie  hau  This  «  juld  be  possible,  if 
about  its  axis,  and  by  the  progression  there  Here  no  substantial  extense 
of  those  rotations,  from  station  to  sta-  there  ,  but  since  this  is  there,  there- 
tion,  along  the  zodiac ;  while  these  fore  angels  dwell  as  separately  and  dis- 
changes  appear  to  be  made  by  the  sun,  tinctly  from  each  other,  yea,  more  dis- 
from  which  the  whole  terraqueous  tinctly,  than  men  who  have  a  mate- 
globe  derives  its  heat  and  light,  rial  extense.  But  times  there  are  not 
Thence  are  the  times  of  the  day,  which  distinguished  into  days,  weeks,  months 
are  morning,  noon,  evening  and  night;  and  years,  because  the  sun  there  does 
and  the  times  of  the  year,  which  are  not  appear  to  rise  and  set,  nor  to  re- 
spring,  summer,  autumn,  and  winter;  volve,  but  it  remains  stationary  in  the 
the  times  of  days,  according  to  light  and  east,  in  the  middle  degree  between  the 
darkness,  and  the  times  of  years,  ac-  zenith  and  the  horizon.  They  also 
cording  to  heat  and  cold.  But  spaces  have  spaces,  because  all  things  in  that 
were  introduced  into  the  natural  world,  world  are  substantial,  aa  in  the  natu- 
by  the  earth's  being  formed  into  a  ral  world  they  are  material ;  but  con- 
globe,  and  filled  with  various  kinds  of  corning  these  things,  more  will  lie  said 
matter,  the  parts  of  which  were  distin-  in  the  Lemma  of  (Jiis  chapter  concern- 
guished  from  each  other,  and  at  the  ing  Creation.  From  what  has  been 
same  time  extended.  But  in  the  spir-  said  above,  it  may  be  comprehended, 
itual  world,  there  are  not  material  that  spaces  and  times  make  finite  all 
spaces,  and  times  corresponding  with  and  every  thing  in  both  worlds,  and 
tliem;  but  still  there  are  appearances  thence  that  men  are  finite,  not  only  aa 
of  them,  which  appearances  are  ac-  to  their  bodies,  but  also  as  to  their 
tording  to  the  differences  of  the  states,  souls ;  and  in  like  manner  angels  and 
ia  which  are  the  minds  of  spirits  and  spirits.  From  all  these  things  it  may 
angels  there;  wherefore,  times  and  te  concluded,  that  God  is  infinite,  that 
spaces  there  conform  themselves  to  the  is,  not  finite  ;  because  He,  as  the  Cre- 
affections  of  their  will,  and  thence  to  ator.  Maker  and  Former  of  the  uni- 
the  thoughts  of  their  understanding;  verse,  made  all  things  finite  ;  and  He 
but  those  appearances  are  real,  be-  made  them  finite  by  means  of  his  sun, 
cause  constant,  according  to  their  in  the  midst  of  which  He  is,  and  which 
state.  The  common  opinion  concern-  consists  of  the  divine  essence,  which 
ing  the  state  of  souls  after  death,  and  proceeds  as  a  sphere  from  Him.  There 
thencealsoofangelsandspiritfi,  is,  that  and  thence  is  the  first  of  finiteness,  and 
they  are  not  in  any  extense,  and,  con-  its  progression  extends  even  to  ulti- 
sequently,  not  in  space  and  time;  ac-  mates  in  the  nature  of  the  world.  It 
cording  to  which  idea,  it  is  said  of  follows,  that  He  in  Himself  is  infinite, 
souls  afl^er  death,  that  they  are  in  an  because  He  is  tmcreated.  But  what 
undetermined  somewhere,  and  that  is  infinite  appears  to  man  as  not  any 
spirits  and  angels  are  aerial  beings  thing,  because  man  is  finite,  an^ 
[pneumafa],  of  which  no  other  idea  is  thinks  fi-om  what  is  finite  ;  wherefore, 
entertained,  than  as  of  ether,  air,  va-  if  what  is  finite  which  adheres  to  his 
por,  or  wind  ;  when,  nevertheless,  they  thought,  were  taken  away,  it  would 
•    are  substantial  men,  and  live  together,  seem  to  him  as  if  the  residue  were  not 


[loStBCbX'OO^IC 


Concerning  the  Infinity  of  God. 


any  thing :  yet  the  IfUth  is,  that  God 
IS  infinitely  ail,  and  that  man,  respect- 
ively, is  of  himself  not  any  thing. 

30.    III.    That    God,    since    the 
World    was     made,    is    in    Space 
r  Space,  and  in  Time  with- 


That  God,  and  the  Divine  which 
proceeds  immediately  from  him,  ia 
not  in  space,  although  he  is  om- 
ni  present,  and  with  every  man  in 
the  world,  and  with  every  angel 
in  heaven,  and  with  every  spirit 
under  heaven,  cannot  be  compre- 
hended by  a  merely  natural  idea, 
but  it  may,  in  some  degree,  by  a  spirit- 
ual idea.  The  reason  why  it  cannot 
be  comprehended  by  a  merely  natural 
idea,  is  because  in  that  idea  there  ia 
fpace ;  for  it  is  formed  from  such 
things  as  are  in  the  world,  in  all  and 
in  every  one  of  which,  that  is  visible 
lo  the  eye,  there  ia  space  :  every  thing 
great  and  small  there  is  of  space  ;  eve- 
ry thing  long,  broad  and  high  there  is 
of  space ;  in  a  word,  every  measure, 
figure,  and  form  there  is  of  space.  But 
still  man  may,  in  some  degree,  com- 
prehend this  by  natural  thought,  pro- 
vided he  admit  into  it  something  of 
spiritual  light.  But,  in  the  first  place, 
something  shall  be  said  concerning  an 
idea  of  spiritual  thought ;  tliis  derives 
nothing  from  space,  but  it  derives  its 
all  from  state.  State  is  predicated  of 
Live,  of  life,  of  wisdom,  of  affections, 
of  joys,  in  general  of  good  and  truth  ; 
a  truly  spiritual  idea  concerning  those 
ihings  has  nothing  in  common  with 
space ;  it  is  above,  and  looks  down  upon 
Ihe  ideas  of  space  under  it,  as  heaven 
liioks  down  upon  the  earth  The  rea- 
son why  God  is  present  in  space  with 
ant  space,  and  in  time  without  time,  is 
because  God  is  always  the  same  from 
eternity  to  eternity  ;  thus  such  before 
the  world  was  created  as  after  it ;  and 
in  God,  and  in  the  sight  of  God,  there 
were  no  spaces  nor  times  before  crea- 
tion, but  after  it ;  wherefore,  because 
He  is  the  same.  He  is  in  space  with- 
out space,  and  in  time  without  time; 
thence  it  follows  that  nature  is  sepa- 
rate from  Him,  and  yet  He  is  omni- 
present in.it;  scarcely  otherwise  than  as 


life  is  in  every  substantial  and  mateiial 
part  of  man,  although  it  does  not  min- 
gle itself  with  them  ;  comparatively  as 
light  in  the  eye,  sound  in  the  ear,  taste 
in  the  tongue,  or  as  ether  in  the  land 
and  water,  by  means  of  which  the  terra- 
queous globe  is  held  together,  and  made 
torevolve,  and  soon;  and  if  these  agents 
should  be  taken  away,  the  substantial 
and  material  subjects  would  in  a  mo- 
ment fall  to  pieces  o 
yea,  the  human  mind,  if  God  v 
every  where  and  at  all  times  present  in 
it,  would  be  dissipated,  like  a  bubble 
in  the  air,  and  both  spheres  of  the 
brain,  in  which  it  acts  from  its  princi- 
ples, would  go  off  into  froth,  and  thus 
every  thing  human  wonld  become  dust 
of  the  earth,  or  an  odor  flying  in  the 
atmosphere.  Since  God  is  in  all  time 
without  time,  therefore,  in  his  Word,  He 
speais  of  the  past,  and  of  the  future,  in 
the  present,  as  in  Isaiah ;  A  Child  is  bom 
to  us ;  a  Son  is  given  to  ws,  whose  name 
isHero,  the  Prince  of  Peace,  ix.  6; 
and  in  David;  I  loill  announce  concern^ 
ing  the  statute,  Jehovah  said  to  me. 
Thou  art  my  Son;  to-day  have  I  begot- 
ten Thee,  Psalm  ii.  7.  These  words  are 
concerning  the  Lord,  who  was  about  to 
come  :  wherefore  it  is  also  said  in  the 
same,  A  thousand  years  in  thy  sigkl 
are  as  yesterday,  Psalm  xc.  4.  That 
God  is  every  where  present  in  the 
whole  world,  and  yet  not  any  thing 
proper  to  the  world  is  in  Him,tliat  is, 
not  any  thing  which  is  of  space  and 
time,  may  be  clearly  seen  from  very 
many  other  passages  in  the  Word,  by 
those  who  see  and  search,  as  from  this 
passage  in  Jeremiah  :  Am  not  la  God 
at  hand,  and  not  a  God  afar  off^ 
Will  a  man  be  hidden  in  coverts,  thai  1 
may  not  see  him?  Do  not  I  fill  all 
Iteaven  and  all  the  earth  ?  xxiii. 
23,  24. 

31.  IV.  That  the  Infinity  op 
o  Spaces  is  cai.i.- 
)  m  Rei 
)  Etehniti 


Relations,  still  theke  is  Nothing 
OP  Space  in  Ilia  Immensity,  and 
Nothing  op    Time    in    His    ETEa- 


lostecb,  Google 


26  Concerning  God  {he  Creator. 

Tiiat  the  infinity  of  God,  in  relation  it;    wliether  deliberate   thouglii   wete 

to  spac«a,is  called  i;«mensiVy,  is  because  possible  in  a  pure  vacuum;  beside  ithei 

immense  is  predicated  of  whatsoever  is  vain  things.     But  lest,  by  such  things, 

great  and  large,  and  also  of  what  is  ex-  I  should  become  delirious,  I  was  ele- 

tended,  and  in  this  of  what  is  spacious,  vated  by  the  Lord  into  the  sphere  and 

But  that  tlie  infinity  of  God,  in  relation  light  in  which  the  interior  angela  are; 

to  times,  is  called  eternity,  is  because  and,  after  the  idea  of  space  and  time, 

the  phrase  "to  eternity"  is  predicat-  in  which  my  thought  was  before,  was 

ed  of  things  progressive  without  end,  there  a  little  removed,  it  was  given  me 

which  are  measured  by  times;  as  for  to  comprehend,  that  the  eternity  of  God 

example,  the  things  which  are  of  space  is  not  an  eternity  of  time,  and  that 

are  predicated  of  the  terraqueous  globe  because  time  was  not  before  the  world, 

viewed  in  itself;  and  the  things  which  it  was  utterly  vain  to  think  such  things 

are  of  time  are  predicated  of  its  rota-  concerning  God ;  and  also  because  the 

tion    and  progression;  the  latter  also  Divine  from  eternity,  thus  abstracted 

make  times,   and    the   former    make  from  all  time,  does  not  involve  days, 

'  spaces;  and  they  are  thus  presented  by  years  and  ages,  but  that  all  these  are 

the  senses  in  the  perception  of  reflect-  to  God  an  instant,  I  concluded,  that  the 

ing  minds.     But  in  God  there  is  noth-  world  was  created  hy  God,  not  in  time, 

ing  of  space  and  time,  as  was  shown  but  that  times  were  introduced  by  God 

above;  and  yettheirbeifinnings  are  from  with  creation.     To  these  things  I  shall 

God ;  the     e  t  f  Ho   s    that  his  iniin-  add    this    memorable    circumstance  ; 

ity,  in  relat        to  spaces,  is  meant  by  There  appear,  at  one  extremity  of  the 

immens  ty     and  b       nflnity,  in  reia-  spiritual  world,  two  statues,  in  a  mon- 

tion  to  t  m  s         meant   by  eternity,  strous  human  form,  with  their  mouths 

But  in  h  a    n    th    an  els  understand  wide  open,  and  their  jaws  dilated,  by 

by  the  mm  u  ty  ol  Gnd,  his  Divinity  which  those  seem  to  themselves  to  be 

as  to  Esae,  and  by  eternity,  his  Divin-  devoured,  who  think  vain  and  foolish 

ity  as  to  Existere ;    and   also   by  im-  things  concerning  God  from  eternity ; 

mensity,  the  Divinity  as  to  love,  and  but  they  are  the  fantasies,   into  which 

by  eternity,  the  Divinity  as  to  wisdom,  those  cast  themselves,  who  think  ab- 

The  reason  is,  because  the  angels  ah-  surdly  and  improperly  concerning  God 

stract  spaces  and  times  from  the  Di-  before  the  world  was  created, 

vinity,  and  then  those  notions  result.  32.  V.    That   ekliqhtenbu  Rea- 

But  since  man  cannot  think  otherwise  son,  from  very  many  Things  ik  the 

than   from   ideas   derived    from   such  World,    may  see   the  Infinity  of 

things  as  are  of  space  and  time,  he  God. 

cannot  perceive  any  thing  concerning  Some  things  shall   be  enumerated, 

the  immensity  of  God  before  spaces,  from  which  human  reason  may  see  the 

and  of  his  eternity  before  times;  yea,  infinity  of  God,  which  are,  I.  That  in 

if  he  wishes  to  perceive  them,  it  is  as  the  created  universe  there  are  not  two 

if  his  mind  were  falling  into  a  swoon ;  things  which  are  the  same :  that  such 

almost  like  one,  who,  having  fallen  into  identity  does  not  exist  in  simultaneoua 

the  water,  is  in  thestateof  drowning,  or  things,  human  learning,  by  means  of 

like  one,  in  an  earthquake,  on  the  eve  human  reason,  has  seen  and  proved ; 

ofbeingoverwhelmed;  yca,ifheBhould  and  yet  the  substantial  and  material 

persist  in  penetrating  into  those  things  things  in  the  universe,  considered  indi- 

he  might  easily  fall  into  a  delirmra,  and  vidually,  are  infinite  in  number.     And 

fi^>m  this  be  led  to  a  denial  of  God.      I  that  there  is  not  an  identity  of  two  ef 

also  was  once  in  a  similar  state,  while  fects  in  things  which  are  successive  in 

thinking  what  God  was  from  eternity,  the  world,  may  be  concluded  from  the 

what  lie  did  before  the  world  was  ere-  rotation  of  the  earth,  in  that  its  eccen 

ated ;  whether  he  deliberated  concern-  tricity   at  the  poles  causes  that  not 

ing  creation,  and  contrived  the  plan  of  any  thing  should  ever  return  the  same 


i/GoogIc 


Concerning  the  Infinity  of  God.  2T 

Thai  ii  is  so,  is  evident  from  hu-  face.  IV.  The  infinity  of  God  may 
man  faces,  in  that  throughout  the  appear  to  the  eye  of  enlightened  rea 
whole  world  there  is  not  any  one  son,  from  the  infinity  to  which  every 
tftce  aJtogether  similar,  or  the  same  science  may  grow,  and  thence  the  in- 
with  another,  neither  can  there  be  to  telligence  and  wisdom  of  every  man ; 
eternity ;  this  infinite  variety  couJd  not  both  of  which  may  grow  as  a  tree  from 
by  any  means  exist,  but  &om  the  infin-  seeds,  and  as  forests  and  gardens  from 
ity  of  God  the  Creator.  II.  That  the  trees ;  for  there  is  no  end  of  them  ;  the 
mind  of  one  is  never  exactly  similar  to  memory  of  man  is  their  ground,  and 
thatof  another;  whereforeit  is  said, mo-  the  understanding  is  where  their  ger- 
tiy  men,  many  minds;  consequently  the  mination,  and  the  will  is  where  their 
will  and  the  understanding  of  one  is  fructification,  is  effected;  and  these 
never  exactly  similar  and  the  same  with  two  faculties,  the  understanding  and 
thoseofanother;  hence,  also,  neither  is  the  will,  are  such  that  they  may  be 
tne  speech  of  one,  as  to  the  sound  and  cultivated  and  perfected  in  the  world 
as  to  the  thought  whence  it  proceeds,  to  the  end  of  life,  and  afterwards  lo 
nor  his  action,  as  to  the  gesture  and  eternity.  V.  The  infinity  of  God  the 
as  to  the  afiection,  exactly  similar  to  Creator  may  also  be  seen  from  the  in- 
that  of  another ;  from  which  infinite  finite  number  of  stars,  which  are  so 
variety,  also,  tlie  infinity  of  God  the  many  suns ;  and  thence  there  are  as 
Creator  may  be  seen  as  in  a  mirror,  many  worlds.  That  in  the  starry  he av- 
III.  That  there  is  a  kind  of  immensity  en,  also,  there  are  earths,  upon  which 
and  eternity  innate  in  every  seed,  as  are  men,  beasts,  birds  and  vegetables, 
well  of  animals  as  of  vegetables ;  an  has  been  shown  in  a  little  work  written 
immensitif,  in  that  it  may  be  multiplied  from  things  seen.  VI.  The  infinity 
to  infinity ;  and  an  eternity,  in  that'  of  God  appeared  slill  more  evident  to 
such  multiplication  has  continued  hith-  me,  from  the  angelic  heaven,  and  also 
erto,  without  interruption,  from  the  ere-  from  hell,  seeing  that  they  are  both  of 
ation  of  the  world,  and  may  continue  them  orderly  divided  and  subdivided 
perpetually.  From  the  animal  king-  into  innumerable  societies  or  congre- 
dom  talte,  for  example, thefishesofthe  gations,  according  to  aj]  the  varieties 
sea,  which,  if  they  should  multiply  ac-  of  the  love  of  good  and  evil,  aiid  thai 
cording  lo  the  abundance  of  their  seed,  every  one  obtains  a  place  according  to 
witliin  20  or  30  years  would  fill  the  his  love ;  for  there  all  of  the  human 
ocean  so  that  it  would  consist  of  fish  race,  since  the  creation  of  the  world, 
only;  thence  the  water  of  it  would  over-  are  collected,  and  are  to  be  col- 
flow  and  thus  destroy  ail  the  earth ;  lected,  to  ages  of  ages ;  and  that,  al- 
but,  lest  this  should  take  place,  it  was  though  every  one  has  his  own  place  or 
provided  by  God  that  one  fish  should  habitation,  still  all  there  are  so  joined 
be  food  for  anotlier.  It  is  similar  with  together,  that  the  whole  angelic  heaven 
the  seeds  of  vegetables ;  if  as  many  of  represents  one  divine  man,  and  all  hell 
them,  as  annually  arise  fl-om one,  should  one  monstrous  dijvil.  From  these  two, 
be  planted,  within  20  or  30  years  they  and  from  the  infinite  wonders  in  them, 
would  cover  the  surface  not  only  of  the  immensity,  together  with  the  omni- 
one  earth,  but  also  of  several ;  for  there  potence  of  God,  is  manifestly  exhibited 
are  shrubs  of  which  every  single  seed  to  view.  VII.  Who  also  caimot  per 
pioduces  a  hundred  and  a  thousand  ceive,  if  he  elevates  a  little  the  rationa 
others.  Try  it  by  calculation,  multiply-  powers  of  his  mind,  that  the  1  fe  to 
ing  the  product  of  one,  successively,  eternity,  which  every  man  has  after 
into  20  or  30,  and  you  will  see.  Prom  death,  is  not  communicable  b  it  from 
both  cases,  of  vegetables  and  animals,  an  eternal  God.  VIII.  Bes  les  thos« 
the  divine  immensity  and  eternity,  from  things,  there  is  a  sort  of  niin  ty  » 
which  a  resemblance  cannot  but  be  many  things,  which  fall  i  t  nat\ira, 
produced,  may  be  seen  as  in  a  common  light  and  into  spiritual  light      th  n  an 


i/GoogIc 


28  Concerning  God  the  Creator. 

fato  natural  ligJit — that  there  arc  vari-  compasses  Ilim  ;  and  tha  sun  is  of 
ous  series  in  geometry  which  go  on  to  the  substance  which  proceeaed  from 
infinity;  that,  between  the  three  de-  Him,  the  essence  of  which  isloie;  out 
grees  of  altitude,  there  is  a  progress  to  of  that  sun,  by  means  of  ils  heat  and 
infinity,  in  that  the  first  degree,  which  light,  the  universe  was  created,  from  the 
is  called  natural,  cannot  be  perfected  firsts  to  the  lasts  of  it.  But  to  explain 
and  elevated  to  the  perfection  of  the  in  order  the  progress  of  creation,  does 
second  degree,  which  is  called  spirit-  not  belong  to  this  place :  some  scheme 
ual,  nor  this  to  the  perfection  of  the  of  it  will  be  given  in  the  following 
third,  which  is  called  celestial.  The  pages.  It  is  important  here  only  to 
case  is  similar  with  respect  to  the  end,  know,  that  one  thing  was  formed  from 
cause  and  effect ;  as  that  the  effect  another,  and  that  thence  were  made 
cannot  be  perfected  so  that  it  may  be-  degrees,  three  in  the  spiritual  world, 
come  as  its  cause,  nor  the  cause,  so  andthvee,corresponding  to  them,  in  the 
that  it  may  become  as  its  end.  This  natural  world,  and  as  many  in  the  quies- 
may  be  illustrated  by  the  atmospheres,  cent  things  of  which  the  terraqueous 
of  which  there  are  three  degrees ;  for  globe  consists.  But  whence  and  what 
the  highest  is  the  aura;  under  thisistlie  those  degrees  are,  has  been  fully 
ether;  and  below  this  is  the  air;  and  explained  in  the  Anqelic  Wisdom 
no  quality  of  the  air  can  be  elevated  Concerning  the  Divine  Love  and 
to  any  quality  of  the  ether,  nor  any  of  the  Divine  Wisdom,  published  at 
th's  to  any  quality  of  the  aura;  and  Amsterdam inthe  year  1763;  and  in  a 
yet  an  elevation  of  perfections  to  infin-  small  treatise  concerning  The  Intbe- 
ity  is  possible  in  each.  Into  spiritual  oonRSE  of  the  Soul  and  Body,  pub- 
light — that  natural  love,  which  is  that  lished  at  London  in  the  year  1769. — 
of  a  beast,  cannot  be  elevated  into  It  is  by  means  of  these  degrees,  that  all 
spiritual  love,  which,  from  creation,  posterior  things  are  receptacles  of  prior 
\,  as  implanted  in  man :  the  case  is  things,  and  these  of  things  still  prior, 
similar  with  the  natural  intelligence  of  and  thusinorderreceptaclesoftheprim- 
a  beast,  in  relation  to  the  spiritual  intel-  itivesofwhich  the  sun  of  the  angelic  heav- 
ligecce  of  a  man ;  but  these  things,  en  consists,  and  thus  that  finite  things 
because  they  are  as  yet  unknown,  will  are  receptacles  of  the  infinite.  This  also 
be  explained  in  another  place.  From  coincides  with  the  wisdom  of  the  an- 
these  things  it  is  evident  that  the  uni-  cieuts,  according  to  which  all  and  every 
versals  of  the  world  are  perpetual  types  thing  is  divisible  to  infinity.  The  com- 
of  the  infinity  of  God  the  Creator ;  but  mon  idea  is,  that,  because  what  is  finite 
in  what  manner  particulars  resemble  does  cot  comprehend  what  is  infinite, 
univeraals,  and  represent  the  infinity  of  finite  things  cannot  be  receptacles  of 
God,  is  an  abyss;  and  it  is  an  ocean,  the  infinite.  But,  fi'om  those  things 
in  which  the  human  mind  may,  as  it  which  are  said  in  my  works  concern- 
were,  sail ;  but  it  must  beware  of  the  ing  the  creation,  it  is  evident  thM  God 
lempest,  arising  fi-om  the  natural  man,  first  made  his  infinity  finite,  by  sub- 
which  may  overwhelm  the  ship,  with  stances  emitted  from  Himself,  from 
the  masis  and  sails,  from  the  stern,  which  exists  his  proximate  encompass- 
where  the  natural  man  stands  confid-  ing  sphere,  which  makes  the  sun  of  the 
ing  in  himself.  spiritual  world ;  and  that  afi^erwards,  by 

33.    VI.    That    everv    created  means  of  that  sun,  He  perfected  other 

fHiKG  IS  FINITE,  AND  THAT  THE  IN-  eucompassing Spheres,  even  to  the  last, 

finite  is    in  finite  Things    as  in  which  consists  of  things  quiescent;  and 

Rf.oevtacles,  and  in  Men  as  in  its  that  thus,  by  means  of  degrees,  He  made 

[maui!S.  the  world  finite  more  and  more.   These 

That  every  created   thing  is  finite,  things  are  adduced  in  order  thnthumari 

is  because  all  things  are  from   Jeho-  reason  may  be  satisfied,  which  does  not 

vah  God,  by  means  of  the  sun  of  the  rest  unless  it  see  the  cause. 
spiritual  world,  which  proximately  en- 


loste<:b,GOOglC 


Uoncfiniing  the  Injintty  of  God. 


;(4.  That  the  Infinite  Divine  is  in 
men,  as  in  its  images,  is  evident  from 
the  Word,  where  this  is  read :  At 
Imgth  God  said.  Let  us  make  man  in 
wr  image,  after  our  likeness ;  therefore 
God  created  man  into  his  own  image, 
into  the  image  of  God  He  created  him, 
Gen.  i.  26,  27 :  from  which  it  follows, 
that  man  is  an  organ  recipient  of  God, 
and  that  he  is  an  organ  according  to 
tlie  quality  of  reception.  The  human 
mind,  from  which  and  according  to 
which  man  is  man,  is  formed  into  three 
regions,  according  to  three  degrees :  in 
the  first  degree,  it  is  celestial,  in  which 
also  are  the  angets  of  the  highest  heav- 
en ;  in  the  second  degree,  it  is  spiritual, 
in  which  also  are  the  angels  of  the 
middle  heaven;  and  in  the  third  de- 
gree, it  is  natural,  in  which  also  are 
the  angels  of  the  lowest  heaven.  The 
human  mind,  organized  according  to 
those  three  degrees,  is  a  receptacle  of 
the  divine  influx;  but  still  the  Divine 
flows  in  no  further  than  as  man  prepare- 
the  way,  or  opens  the  doo  f  h  1 
this  even  to  the  highest  I        I 

degree,  then    man   becom      t    ly 
image  of  God,  and  afl«r  d    th  1     be 
comes  an  angel  of  the  high    t  h 
but  if  he  prepares  the   v    y  p 

(he  door,  only  to  the  middl  p    t     I 

degree,  then,  indeed,  ma    b  co 
image  of  God,  but  not  i    tl       p    f 
lion,  and  after  death  h     be    m 
angel  of  the  middle  heai         b       t  I 
prepares  the  way,  or  op         Id 
only  to  the  lowest  or  n         Id 
tl^en  man,   if  he  acknowl  d_  O  d. 


29 


love,  like  a  fox,  and  as  to  the  sight  of 
the  understanding,  like  a  bird  of  the 
evening;  but  if  he  also  shuts  up  the 
lowest  natural  degree,  as  to  its  spiritual 
part,  he  becomes,  as  to  love,  like  a  rt-ild 
beast,  and  as  to  the  understanding  of 
truth,  like  a  fish.  The  divine  life  which, 
by  influx  from  the  sun  of  the  angelic 
heaveo,  actuates  man,  may  be  compar- 
ed with  the  light  from  the  sun  of  the 
world,  and  with  the  influx  of  it  into  a 
transparent  object;  the  reception  of 
life  in  the  highest  degree,  with  the  in- 
flux of  light  into  a  diamond ;  thf 
reception  of  life  in  the  second  degree, 
with  the  influx  of  light  into  a  crystal ; 
and  the  reception  of  life  in  the  lowest 
degree,  with  the  influx  of  light  into 
glass,  or  into  a  transparent  membrane ; 
but  if  this  degree,  as  to  its  spiritual 
part,  be  entirely  shut  up,  which  is  done 
when  God  is  denied  and  Satan  is  wo'^ 
shipped,  the  reception  of  life  fromGcd 
may  be  compared  with  the  influx  of 
licrht  into  the  opaque  things  of  the  eartli, 
aa  n  t  n  d  or  into  the  turf  of  a 
bog  d  &c. ;  for  man  then 

be  p         1  carcass. 


J      T     tl       b    -e  I  shall  add  tliia 

B.  I        as    once    in    great 

t       1  m     t     t    he  vast  midtitude  of 

wh  h      reation,  and  thence 

il    1  h    I      re  under  the   sun, 

d     II  th  hich  are  above   the 

n         n  t  ayiig,   from  an  ac- 

kn  wl  d  m         f  the  heart,  when  they 

be       ytl     g,     I    notthis  of  nature?" 


h,  Google 


30  Concerning  God  the  Creator 

dnts  which  crsep  upon  the  grooniJ,  and  which  are  of  inmost  wisdom,  which  ii 
tread  the  beaten  path,  and  upon  some  a  summary  are  these;  T.  WiiKTitEi 
fts  butterflies,  which  fly  in  the  air,  call-  nature  be  op  life,  or  whether  lifi 
iug  their  opinions  dreams,  bcnause  they  be  of  nature.  II.  Whether  the  cbn 
see  what  they  do  not  ste,  saying,  "  Who  tre  he  of  i 
has  seen  God,  and  who  does  not  see  the  expanse  be 
nature,"  Waile  I  waa  in  astonishment  III.  Concerning 
at  the  m'lltitude  of  such  persons,  an  the  expanse  and  or  life,  Hav 
angel  stood  at  my  side,  and  said  to  ing  said  this,  he  placed  himself  again 
me,  "  What  are  you  meditating  about  Y'  upon  the  seat  at  the  table,  but  we  walk- 
and  I  reolied,  "  About  the  multitude  of  ed  in  his  gymnasium,  which  was  spa- 
such  persons  as  believe  that  nature  is  cious.  He  had  a  candle  upon  the  table, 
of  itself,  and  thus  the  creator  of  the  because  the  light  of  the  sun  was  no! 
universe.''  And  the  angel  said  to  me,  there,  but  the  nocturnal  light  of  the 
"  All  hell  is  of  such,  and  they  are  called  moon ;  and  what  appeared  to  me  won- 
there  salons  and  devils;  satans,  who  derful,  the  candle  seemed  to  he  carried 
have  confirmed  themselves  in  favor  of  round  about  there,  and  to  give  light; 
nature,  and  thence  have  denied  God ;  but  because  it  had  not  been  snuffed,  it 
deviis,  who  have  lived  wickedly,  and  gave  but  little  light.  And  when  he 
thus  have  rejected  from  their  hearts  all  wrote,  we  saw  images  in  various  forms, 
acknowledgment  of  God.  But  I  will  flyingfrom  the  table  to  the  walls,  which, 
conduct  you  to  the  gymnasiums,  which  in  that  nocturnal  light  of  the  moon, 
are  in  the  south-western  quarter,  where  appeared  like  beautiful  Indian  birds  ; 
auchare,  whoare  notyetin  hell."  And  but  when  we  opened  the  door,  they 
he  took  me  by  the  hand,  and  led  me  appeared,  in  the  day-light  of  the  sun, 
along  j  and  I  saw  small  houses,  in  which  like  those  birds  of  the  evening,  which 
wore  gymnasiums,  and,  in  the  midst  of  have  wings  of  network  ;  for  they  were 
them,  one  which  was  like  a  palace  appearances  of  truth,  which,  by  con- 
to  the  rest :  it  was  built  of  pitch-color-  firmations,  became  fallacies,  which  had 
ed  stones,  which  were  covered  with  been  ingeniously  connected  by  him  in 
little  plates,  as  of  glass,  sparkling  as  it  a  series.  After  we  had  seen  them,  we 
were  with  gold  and  silver,  like  those  came  up  to  the  table,  and  asked  him 
which  ate  called  setemtes,  or  stones  what  he  was  now  writing.  He  said, 
used  instead  of  glass ;  and  here  and  concerning  the  first  question  :  Wheth- 
there  were  interspersed  glittering  shells,  er  nature  be  op  life,  or  whether 
Hither  we  came,  and  knocked;  and  life  be  of  nature;  and  of  this  he 
presently  one  opened  the  door  and  said,  said  that  he  could  confirm  both  sides, 
"Welcome;"  andheran  to  the  table, and  and  cause  them  to  be  true;  but 
brought  four  books,  and  said,  ''  These  because  something  was  concealed 
Iwoks  are  the  wisdom  which  is  at  tliis  within,  which  he  feared,  he  durst  con- 
day  applauded  by  many  kingdoms ;  firm  only  this,  That  nature  is  of  life, 
this  book,  or  wisdom,  is  applauded  by  that  is,  from  life,  and  not  That  life  is 
many  in  France ;  this,  by  many  in  Ger-  of  nature,  that  is,  from  nature.  We 
many ;  this,  by  some  in  Holland  ;  and  asked  him,  courteously,  what  it  was 
this,by  some  in  Britain:"  he  said,  more-  that  was  concealed  within,  which  he 
over,  "If  you  wish  to  see  it,  I  will  make  feared.  He  replied,  that  it  was  that 
these  boiiks  shine  before  your  eyes ,"  he  should  be  called  by  ihe  clergy  a 
and  then  he  poured  forth  and  dround  naturalist,  and  thus  an  atheist,  and  by 
the  glory  of  his  fame,  and  the  books  the  laity  a  man  of  unsound  reason, 
instantly  shone  as  from  light,  bul  this  since  both  the  former  and  the  latter, 
light,  before  our  eyc^,  immediately  cither  believe  from  a  blind  faith,  or  see 
Vanished ,  and  then  we  a^ked  what  from  the  sight  of  those  who  confirm  it. 
he  was  now  writmg,  and  he  replied,  But  then,  from  an  indignation  of  zeai 
that  he  was  produomg,  and  bring-  for  the  truth,  we  addressed  him,  saying 
ing   forth    from   his   treasures,    things  "  Friend,  you  ire  very  much  deceived  ; 


^'a'^ 


y 

self"  A  d 

d 

b    k  h 

loo 

k  d    m  dly 

byy 

i 

1 

y  h                  d 

1 

D 

h 

k 

II 

p  p          1 

h 

d 

y 

h    1  gh       d  h 

P 

1 

n,  hiough  th 

ph 

Concerning  the  Infinity  of  God.                                 31 

your  wisdom,  which  is  an  ingenuity  of  lie  could  confirm  both  sides,  but  that 

writing,  has  seduced  you,  and  the  glory  for  fear  of  the  loss  of  fame,  he  would 

of  fame  has   induced  you  to  confirm  confirm  that  the  expanse  is  of  the  cen- 

what   you   do  not   believe.      Dt.  you  tre,  that  is,  from  the  centre;  "although 

not  t  now,    that  the  human    mind  is  I  know,  that  before  the  sun,  there  may 

capable  of  being  elevated    above  the  have  been  something,  and  this  every 

sensual    things,    which     are    in    the  where  in  the  expanse ;  and  that  this, 

thoughts,  from  the  senses  of  the  body,  from  itself,  flowed  together  into  order, 

and  that  when  it  is  elevated,  it  sees  thus   into  the  centre."     But  then  we 

those  things  which  are  of  life  above,  again  addressed  him,  from  an  indigra':;; 

and  those  things  which  are  of  nature  zeal,  and  said.  "Friend,  you  are  beside 

below?    What  else  is  If    btl          nd  y      self"  A  d     h      h    I       d  th'    h 
wisdom  1  and  what  else 
their  receptacle,   by  v  1     1     h 

produce  their  effects  or          t  C        I  cu 

be   one,   except  as  th     p        pi       d  1    » 

instrumental  are  so?  C      I  j,h   b  d 

with  the  eye,  or  sound  w  h   1           ?  h 

Whence  are  the  senaat   nil        b  j 

from  life?  whence thei  f          b     f  m  d 

nature?      What   is  th     h        a   body  h 
but  an  organ  of  life?     I             II        d 
every  thing  there,  org          11     f    m  d 

for  producing  those  tl             h    1     h  nd 

love    wills,     and    the         d           d    g  sol  ly 
thinks?     Are   not  the  c  ^a  s  ot  the 

body  from  nature,  and  love  and  thought  Where  these  are,  we  have  said  before ; 

from  life  ?     And  are  not  these  entirely  but  whence  they  aie,  we  will  say  in  the 

distinct  from  each  other?     Elevate  the  following  discussion.     Are  not  the  at- 

keen  sight  of  your  genius  yet  a  little  mospheres,  and   all  things  which  are 

higher,  and  you  wdl  see  thdt  it  is  of  upon  the  earth    as  surfaces,  and  the 

life  to  be  affected  and  to  think,  and  sun   as  their  centre  ?   What  would  all 

that  it  is  of  love  to  be  affected,  and  of  those  things  be  without  the  sun?   Could 

w    dou  to  tl  ink,  and  both  are  of  hie ,  they  subsist  a  moment?     How,  then, 

f      as  was  said,  love  and  wisdom  are  could  all  those  things  have  existed  oe- 

I  te      If  yo    elevate  the  faculty  of  un-  fore  the  sun  ?     Is  not  subsistence  per- 

le  stand    a  a  little  higher  still,  )ou  will  petual  existence?    Since,  therefore,  the 

ee    tha    lo  e  arid   wisdom  could  not  subsistence  of  all  things  of  nature  is 

X       u  le  s  they  bad  an  origin  some-  from  the  sun,  it  follows,  that  the  exist- 

1  e  e      nd  that  their  origin  is  Love  ence  of  all  things  is  so  too.     Every 

If       d  Wisd  m  "tself,  and  thence  one  sees  this,  and  from   his  own  per- 

L  f          If        d  th    e  are  God     from  ception    acknowledges    it.     Does  not 

h  m                       Afterwards  we  con-  what  is  posterior  subsist  also,  as  well 

d       th   1           bout   the   second,  as  exist,  from  what  is  prior?     If  the 

W                  H             NSB    BE  OP  THE  surface  were  prior,  and  the  centre  pos- 

Ti                 n       ER  THE    CENTRE  terlor,  would  not  the  prior  subsist  from 

H                    ;    and  we  asked  the  posterior,  which  yet  is  contrary  to 

1        why  1             ■used  this.     He  re-  the  laws  of  order  ?     How  can  posterior 

pi    d    t      h      nd    1   t  he  might  con-  things  produce  prior,  or  exterior,  in- 

1  d                         h     centre,  and  the  terior,  or  grosser,  purer?   Thence,  how 

p            1                  and  of  life ;   and  can  surfaces,  which  make  the  expanse, 

h                     g  th      rigin  of  tlie  one  produce   the  centre?     Who  does  not 

d  th      th       Ad  when    we  asked  see  that  this  is  contrary  to  the  laws  of 

m     1    t  was  I        p  nion,   he  replied  nature  1     We  have  adduced  these  ar- 

CO       n    g  tl          ]    t  as  before,  that  guments  from  the  analysis  of  reason. 


./Google 


Concerning  God  the  Creator. 


C2 

to  prove  that  llie  expanse  exists  from 
the  centre,  and  not  the  centre  from 
the  expanse,  although  every  one,  who 
thinks  justly,  sees  this  without  those 
argumente.  You  said  that  the  expanse 
flowed  together  into  the  centre  from 
itself;  did  it  by  chance  flow  thus  into 
such  wonderful  and  stupendous  order, 
that  one  thing  is  for  the  sake  of  another, 
and  all  and  every  thing  for  the  sake  of 
man  and  his  eternal  life?  Can  nature, 
from  any  lore,  by  any  wisdom,  intend 
ends,  provide  causes,  and  thus  produce 
effects,  that  such  things  may  exist  in 
their  order '?  Can  nature  make  angels 
of  men,  and  a  heav.n  of  angels,  and 
cause  those  who  ate  there  to  live  for- 
ever ?  Propose  and  consider  these 
things,  and  your  idea  concerning  the 
existence  of  nature  from  nature  will 
fall."  After  this,  we  asked  him  what 
he  had  thought,  and  what  he  then 
thought,   concerning  the  third,    Con- 

.     CENTRE    A\D    THE    EX- 

!  iNDOFLiFE-  wheth 
r  he  be  h       nt 


him  that,  above  the  angelic  heaven 
there  is  a  sun,  which  is  pure  lo\'e,  to  ap- 
pearance fiery,  as  the  sun  of  the  world  ; 
and  that  from  the  heat  which  prooeeda 
from  that  sun,  angels  and  men  have  will 
and  love,  and  that  from  the  light  thence, 
they  have  understanding  and  wisdom  ; 
and  that  those  things  which  are  thence, 
are  called  spiritual;  and  that  thos« 
things,  which  proceed  from  the  sun  of 
the  world,  are  containers  or  receptacles 
of  Hfe,  and  are  called  natural;  then, 
that  the  expanse  of  the  centre  of  life 
is  called  the  Spiritual  World,  which 
subsists  from  i.s  sun  :  and  that  the  ex- 
panse of  the  centra  c''  nature  is  called 
the  NATtiRAL  World,  which  subsists 
from  its  sun.  Now,  because  spaces 
and  times  cannot  be  predicated  of  love 
and  wisdom,  but  instead  of  them,  states, 
it  follows,  that  the  expanse  around  the 
sun  of  the  angelic  heaven,  is  not  an 
extense,  but  still  in  the  extense  of  the 
natural  sun,  and  with  the  living  sub- 
jects there  according  to  reception,  and 


sforn 


expans 

m 

centre 

p     »e 

Hcsai 

ted 

former 

tivity  0 

and  w       m 

h     ss 

the  life 

the  fire 

throug 

pberes    p  od 

from  s 

the  life 

doubt;       d 

mind  s  m 

times  d 

heack 

before 

when 

which 

that  lif 

hebefo 

and  th 

which 

one,  a 

ce 

pause  around 

it. 

To  this  we  said. 

•'  Well ;"   if  he  would  only  look  also  at 

the  centre  and  the 

expanse  of  nature. 

from  the  oentr 

and  the  expanse  of  life, 

andnotconve 

sely 

And  we  instructed 

But  then  he  asked,  "Whence  is 
the  sun  of  the  world,  or  of 
We  replied,  that  it  is  from 
f  the  angelic  heaven,  which 
but  divine  love  proximately 
g  from  God,  who  is  in  the 
d  t;  and  because  he  wondered 

demonstrated  it  thus:  "Love, 
nee,  is  spiritual  fire  ;  thence 
Jire,  in  the  Word,  in  its  spir- 
e,  signifies   love  ;  wherefore 
p      ts       he  temples  pray,  that  heaven- 
fi     m     fill  the  hearts,  by  which  they 
e.     The  fire  of  the  altar,  and 
fi  the  candlestick,  in  the  tab- 

mongst  the  Israelites,    rep- 
no  oth.er    than    the    divine 
T  e  heat  of  the  blood,  or  the 
aJ  of  men,    and   of  animals 

1,  is  from  no  other  source 
ft        the  love  which  makes  their 
ce  it  is,  that  man  is  enkin- 
ws  warm,  and   is  inflamed, 
love  is  exalted  to  zeal,  oi 
esoited    to     anger    and    indignation 
Wherefore  from  this,  that  spiritual  heat. 
which  is  love,  produces  natural  heat 
with  men,  to  such  a  degree  that  it  en- 
kindles their  faces  and  limbs,  it  maj 


^'a'^ 


Concerning  tite  Essence  of  God.                               33 

lie  evident,  that  the  fire  of  the  natural  spiritual  inorld,  is  thence ,  and  because 
sun  existed  from  no  other  source,  than  the  sun  of  the  world  existed  from  th-it 
from  the  lire  of  the  spiritual  sun,  which  sun,  and  from  this,  its  expanse,  which 
is  Divine  Love.  Now,  because  the  is  called  the  natural  world,  it  is  mani- 
expanse  arises  from  the  centre,  and  fest,  that  the  universe  was  created  by 
not  the  centre  from  the  expanse,  as  God."  After  thiswedeparted,  and  he 
/  e  said  above,  and  the  centre  of  life,  accompanied  us  out  of  the  court  of  his 
which  is  the  sun  of  the  angelic  heaven,  gymnasium,  and  talked  with  ua  con- 
is  the  Divine  Love,  proximately  pro-  cerning  heaven  and  hell,  £ 
ceeding  from  God,  who  is  in  the  midst  ing  the  divine  auspices, 
of  that  sun ;  and  because  the  expanse  sagacity  of  genius, 
of  that   centre,   which  is   called  the 


36.  Wb  have  distinguished  between  Divine  Love  were  Oie  cause  of  the  err 

the    Esse    of   God    and   the    Essence  alion  of  the  universe,  and  that  they  are 

of  God,   because  there   is  a  distinc-  the  cause  of  its  preservation.     But  ol 

tion    between     the    infinity    of   God  these  one  by  one. 

and  the  love  of  God;  and  infinity  is  37.    I.  That  God  is  Love  itselc 

applicable  to  the  Esse  of  God,  and  love  and     Wisdom     itself,     and     tjia  r 

to  the  Essence  of  God  ,  forth©  Esseof  these  two  make  His  Essence. 

God,  as  was  said  aboie,  is  more  uni-  That  love  and  wisdom  are  the  twj 

versal  than  the  Essence  of  God:  in  essentials,   to    which    all   the   infinile 

hke  manner,  the  infinity  is  more  uni-  things  which  are  in  God,  and  which 

ver=al  than  the  love  of  God;  where-  proceed  from  Him,  refer  themselFea, 

foie,  in^reiie  IB  an  adjective  belonging  the    first     antiquity    saw;     but    the 

to  the  essentials  and  attributes  of  God,  ages   following  successively,    as  they 

all  which  are  called  infinite ;  as  it  is  withdrew  their  minds  from  heaven,  and 

said  of  the  Divine  Love,  that  it  is  infi-  immersed  them  in  worldly  and  corpo- 

nite,  of  the  Divine  Wisdom,  that  it  is  real  things,  could  not  see  it;  for  they 

infinite,  and  of  the  Divine  Power,  in  began  not  to  know  what  love  is,  in  it? 

like  manner ;  not  that  the  Esse  of  God  essence,  and  thence  what  wisdom  is,  in 

existed  before,  but  because  it  enters  its  essence ;  not  knowing  that  love,  ab- 

jnto  the  Essence,  as  an  adjunct,  coher-  stracted  from  form,  cannot  exist,  and 

ing  with,  determining,  forming,  and,  at  that  it  operates  in  a  form,  and  by  a 

tlie  same  time,  elevating  it.     But  this  form.'    Now,  because  God  is  the  very, 

member  of  this  chapter,  like  the  for-  and  the  only,  and  thus  the  first  Sub- 

mer,  shall  be  divided  into  the  following  stance  and  Form,  whose  essence  is  love 

articles  ;    I.  That  God  is  Love  itself  and  wisdom  ;  and  because  out  of  Him 

and  Wisdom  itself,  and  that  these  two  all  things  were  made,  that  were  made ; 

make   Ms  Essence.     II,  7'hat  God  is  it  follows,  that  He  created  the  universe, 

G'lod  itself  and  Truth  itself;  because  with  all  and  every  thing  of  it,  out  of 

Good  is  of  Love,  and   Trnth  is  of  love  by  wisdom ;  and  that  thence  the 

Wisdom.     III.  That  Love  itself  and  Divine  Love,  together  with  the  Divine 

Wisdom  itself  are  Life  itself,  wHck  Wisdom,  is  in  all  and  every  created 

IS  Life  in  itself.     IV.  That  Love  and  subject.     Love,  moreover,  is  not  only 

fi'isdom,  in  Ood,  make  one.     V.  That  the  essence,  which  forms  all  things, 

the  Essence  of  Love  is,  to  love  others  but  it  also  unites  and  conjoins  them, 

out  of  itself,  to  desire  to  be  one  with  and  thus  keeps  tliem,  when  formed,  in 

1    them,  and  to  make  them  happy  from  it-  connexion.     These  things  may  be  il- 

adf     VI.  That  these  properties  of  the  lustraled  by  innumerable  things  ui  the 


..gk 


31  Concerning  God  the  Creator. 

world;  as  by  the  iif-at  and  light  from  ras,  and  bring  forth  phantoms ;  thej 
me  SQO,  which  are  the  two  essentials  think  fallacies,  reason  from  them,  aad 
and  universals,  by  means  of  which  all  conclude  eggs,  in  wh.ch  are  birds  ol 
and  every  thing,  upon  the  earth,  exists  nighL  Such  cannot  be  caUed  minds, 
and  subsists :  these  are  there,  because  but  eyes  and  ears  without  understand- 
they  correspond  to  the  Divine  Love  ing,  or  thoughts  without  a  soul ;  they 
and  the  Divine  Wisdom ;  for  the  heat,  speak  of  colors,  as  if  they  existed  with- 
which  proceeds  from  the  sun  of  the  out  light,  of  the  existence  of  trees,  aa 
spiritual  world,  in  its  essence,  is  love  ;  if  without  seed,  and  of  all  the  things  of 
and  the  light  ^ence,  in  its  essence,  is  the  world,  as  if  without  a  sun ;  since 
wisdom.  They  may  also  be  illustrated  they  make  derivatives,  primitives,  and 
by  the  two  essentials  and  universals,  by  effects,  causes ;  and  so  they  turn  every 
which  human  minds  exist  and  subsist,  thing  upside  down,  and  lull  to  sleep  the 
which  are  the  will  and  the  under-  powers  of  reason,  and  thus  see  dreams. 
standing;  for  of  these  two  the  mind  38.  II.  That  God  is  Good  itself 
of  every  one  consists ;  and  those  two  and  Truth  itself,  because  Good  is 
are  and  operate  in  all  and  every  thing  op  Love,  and  Truth  is  of  Wisdom. 
of  it.  The  reason  is,  because  the  will  It  is  universally  known,  that  all 
is  the  receplaeJe  and  habitation  of  love,  things  refer  themselves  to  good  and 
and  the  understanding,  of  wisdorn;  truth;  a  proof  that  all  things  derived 
wherefore  those  two  faculties  corre-  their  existence  from  lore  and  wisdom ; 
spond  to  the  Divine  Love  and  the  Di-  for  all  that  proceeds  from  love  is  called 
vine  Wisdom,  from  which  they  origin-  good — for  this  is  sensibly  perceived — 
ate.  Moreover,  those  same  things  may  and  the  delight  by  which  love  mani- 
be  illustrated  by  the  two  essentials  and  fests  itself,  is  every  one's  good ;  but  all 
unitersals,  by  which  human  bodies  ex-  that  which  proceeds  from  wisdom  ie 
Bt  and  subsist,  which  are  the  heart  called  irath — for  wisdom  consists  of  ' 
and  THE  LUNGS ;  or  the  systole  and  nothing  but  truths,  and  affects  its  ob- 
Jiastole  of  the  heart,  and  the  respira-  jects  with  the  pleasantness  of  light ; 
ion  of  the  lungs:  that  these  two  oper-  and  this  pleasantness,  while  it  is  pet- 
ite in  all  and  every  thing  there,  is  ceived,  is  truth  from  good.  Wherefore 
mown;  the  reason  is,  because  the  love  is  the  complex  of  all  goodnesses, 
heart  corresponds  to  love,  and  the  lungs  and  wisdom  is  the  complex  of  all  truths; 
to  wisdom  ;  which  correspondence  but  both  the  former  and  the  latter  are 
is  fully  demonstrated  in  the  Angelic  from  God,  who  is  Love  itself,  and 
Wisdom  concernino  the  Divine  thence  Good  itself,  and  Wisdom  itself, 
liovB  AND  Divine  Wisdom,  published  and  thence  Truth  itself  Thence  it 
at  Amsterdam,  That  love  as  the  is,  that  in  the  church  there  are  two  es- 
l)ridegroom  or  husband,  produces  or  sentials,  which  are  called  charity  and 
begets  all  forms,  but  by  wisdom  as  faith,  of  which  all  and  every  thing  of 
Ihe  bride  or  wife,  may  be  proved  by  the  church  consists,  and  which  will  he 
innumerable  things,  both  in  the  spirit-  in  all  and  every  thing  of  it  i  the  reason 
ual  and  the  natural  world  ;  this  only  is,  because  all  the  goods  of  the  church 
is  to  be  observed,  that  the  ivhoie  an-  are  of  charity,  and  are  called  charity ; 
gelic  heaven  is  arranged  into  its  form,  and  all  its  truths  are  of  faith,  and  are 
and  preserved  in  it,  from  the  Divine  called  faith.  The  delights  of  love. 
Love  by  the  Divine  Wisdom.  Those  which  are  also  the  delights  of  charity, 
who  deduce  the  creation  of  the  norld  cau^ie  what  is  good  to  be  called  good , 
from  any  other  source  than  from  the  and  the  pleasantness  of  wisdom,  vhich 
Divine  Love  by  the  Divine  Wisdom  is  also  the  pleasantness  of  faith,  causes 
and  do  not  know  that  those  two  make  what  is  true  to  be  called  true  for  dc 
.  the  Divine  Essence,  descend  from  the  lights  and  pleasantnesses  make  their 
sight  of  reason  to  the  sight  of  the  eye,  hfe,  and  without  life  from  them,  goods 
and  kiss  nature  as  the  creator  ot  the  and  truths  are  like  inanimate  thmga,  and 
and  thence  conceive  chime-  they  are  also  unfruitful.     But  the  de- 


^'a'^ 


Concerning  tiie  Essence  of  God.                                 SS 

liglits  of  love  are  of  two  kinds,  as  are  human  body  ;  and  that  simi!a.r  forma- 
also  the  pieusantnesses,  which  appfiar  as  tions  are  effected  in  the  human  mind, 
of  wisdom ;  for  there  are  the  dehghts  is  evident,  because  there  is  a  perpetual 
of  tile  love  of  good,  and  the  delights  of  correspondence  of  all  things  of  the 
the  love  of  evii,  and  thence  there  are  mind  with  all  things  of  the  body 
the  pleasantnes-es  of  the  faith  of  truth,  Thence  it  follows,  that  the  human 
and  the  pleasantneiaes  of  the  faith  of  mind  is  organized,  inwardly,  of  spirit 
the  false  Those  two  delights  of  love,  ual  substances,  and  outwardly,  of  nat- 
from  the  sensation  of  them  in  the  sub-  ural  substances,  and  lastly  of  material 
jects  in  which  thty  are,  are  called  substances.  The  mind,  the  delights  of 
good,  and  those  two  pleasantnesses  of  whose  love  are  good,  consists,  inward- 
faith,  from  the  perception  of  thpm,  are  ly,  of  spiritual  substances,  such  as  are 
dlbo  called  good ,  but  because  they  are  in  heaven  ;  but  the  mind,  the  delights 
in  the  understanding,  they  are  no  oth-  of  whose  love  are  evil,  consists,  inward- 
cr  than  true,  although  they  are  oppo-.  ly,  of  spiritual  substances,  such  as  are 
site  to  each  other ,  and  the  good  of  one  in  hell ;  and  the  evils  of  the  latter  are 
lo*e  18  good,  and  the  good  of  the  oth-  bound  into  bundles  by  falses,  and  the 
er  love  IS  evil ;  also  the  truth  of  one  goods  of  the  former  are  bound  into 
faith  ia  true,  and  the  truth  of  the  other  bundles  by  truths.  Since  there  are  such 
faith  is  false.  But  the  love  whose  de-  bindings  of  goods  and  evils  into  bun- 
lights  are  essentially  good,  is  like  the  dies,  therefore  the  Lord  says.  That 
heat  of  the  sun,  fructifying,  vivifying  the  tares  are  to  be  hound  together  into 
and  operating  in  fertile  grounds,  in  use-  bundles,  to  be  burnt,  and  in  like  man- 
ful plants,  and  fields  of  corn;  and  where  ner  all  things  that  offend.  Matt  xiii 
il  operates,  there  is  produced,  as  it  39,  40,  41.  John  xv.  6. 
were,  a  paradise,  a  garden  of  the  Lord,  39.  IIL  That  God,  bbcaose  Hb 
and,  as  it  were,  the  land  of  Canaan ;  is  Love  itself  and  Wisdom  it- 
and  the  pleasantness  of  its  truth  is  as  self,  is  Life  itself,  which  is  Life 
the  light  of  the  sun  in  the  time  of  in  itself. 

spring,  and  as  the  influx  of  light  into  a  It  is  said  in  John,  The  Word  was 
crystal  vessel,  in  which  are  beautiful  with  God,  and  the  Word  was  God;  in 
flowers,  and  from  which,  when  open-  Him  teas  life,  and  the  Hfe  inas  the  light 
ed,  there  breathes  forth  a  fragrant  per-  of  men,  i.  I,  4.  By  Ood,  there, 
fume ;  but  the  delight  of  the  love  of  la  meant  the  Divine  Love,  and  by  the 
evil  is  as  the  heat  of  the  sun,  parching.  Word,  the  Divine  Wisdom ;  and  Di- 
killing,  and  operating  in  barren  ground,  vine  Wisdom  is  propprly  life,  and  life 
in  noxious  plants,  as  in  thorns  and  bn-  is  properly  thf  light  which  proceeds 
ers  ;  and  where  it  operates,  there  is  from  the  sun  of  the  spiritual  world,  in 
produced  a  deaert  of  Arabia,  where  are  the  midst  of  vihich  is  Jehovah  God 
hydras  and  >  uora  s  e  pf  and  Dinne  Love  forms  life,  as  fire  forms 
the  pleasantne  s  of  t>  fa  se  s  as  I  e  light  There  are  two  properties  in 
light  of  the  sun  n  he  time  of  n  fire,  that  of  burning,  and  that  of  shin- 
aud  as  light  flo  ng  n  o  a  bo  e  ing ,  trom  its  burning  property  pio- 
which  there  ae  on  wnm  n  ceeds  heat,  and  from  its  shining  prop- 
vinegar,  and  p  e  o  a  n  lome  erty  proceeds  light  In  like  manner, 
smell.  It  should  b  kn  wn  h  e  y  th*>re  are  two  things  m  love ,  one,  to 
good  forms  itself  by  truths,  and  also  which  the  burning  property  of  hre  cor- 
clothes  itself  with  them,  and  thus  dis'  responds,  which  is  something  most  in- 
tinguishes  itself  from  other  goods ;  and  timately  affecting  the  will  of  man;  and 
also,  that  the  goods  of  one  stock  or  another,  to  which  the  shining  property 
kind  bind  themselves  into  bundles,  of  fire  corresponds,  which  is  something 
and,  at  the  same  time,  clothe  them,  and  most  intimately  afiecting  the  under- 
thus  distinguish  themselves  from  oth-  standing  of  man.  Thence  man  has 
ers:  that  thus  formations  are  effected,  is  love  and  intelligence ;  liir,  as  has  been 
manifest  from  all  and  every  thing  in  the  several  times  said  above,  from  the  sun 


..gk 


36  Concerning  God  the  Creator. 

of  the  spiritual  world  proceeds  heat.  areofGod  and  heaven  and  the  church , 
which,  in  its  essence,  is  love ;  and  and  then,  all  that  he  may  by  chance 
light,  which,  in  its  essence,  is  wisdom  ;  think,  reason  and  speak  concerning 
and  those  two  flow  into  all  and  every  them,  is  done  in  foolishness  because 
thing  of  the  universe,  and  affect  them  in  datkfiesa,  and  then,  at  the  same 
most  intimately ;  and  with  men,  into  time,  he  is  confident  that  they  are  of 
their  will  and  understanding,  which  wisdom;  for  when  the  superior  regions 
two  were  created  receptacles  of  the  in-  of  the  mind,  where  the  true  light  of 
flux;  the  will,  the  receptacle  of  love,  life  dwells,  are  shut  up,  the  region  be- 
and  the  understanding,  the  receptacle  low  them  opens  itself,  into  which  only 
of  wisdom.  Thence  it  is  manifest,  that  the  light  of  the  world  is  admitted;  and 
the  life  of  man  dwells  in  his  under*  this  light  separate  from  the  light  of  the 
standing,  and  that  it  is  such  as  his  wis-  superior  regions,  is  a  fallacious  lighl 
dom  is,  and  that  the  love  of  the  will  in  which  falses  appear  as  truths,  and 
modifies  it.  truths  as  falses,  and  reasoning  from 
40.  It  is  also  read  in  John,  As  the-  falses  aa  wisdom,  ano  from  truths  as 
Father  hath  life  in  ISmself,  so  hath  madness ;  and  then  he  believes  himself 
He  given  to  the  Son  to  htwe  life  in  to  be  endued  with  the  keen  sight  of  an 
Himself,  v,  26;  by  which  is  meant,  eagle,  although  he  sees  the  things 
that  as  the  Divine,  which  was  from  which  are  of  wisdom  no  more  than  a 
eternity,  lives  in  itself,  so  also  the  Ho-  bat  sees  in  the  light  of  day. 
man,  which  it  assumed  in  time,  lives  41.  IV.  That  Love  and  Wisdom 
in  itself.  Life  in  itself  is  the  very  in  God,  make  one. 
and  the  only  life,  from  which  all  an-  Every  wise  man  in  the  church 
gels  and  men  live.  Human  reason  knows,  that  all  the  good  of  love  and 
may  see  this  from  the  light  which  pro-  charity  is  from  God ;  in  like  manner, 
ceeds  from  the  sun  of  the  natural  all  the  truth  of  wisdom  and  faith:  that 
world,  in  that  this  is  not  creatable,  but  it  is  so,  human  reason  may  also  see,  if 
that  forms,  receiving  it,  are  created ;  it  only  knows  that  the  origin  of  love 
for  eyes  are  its  recipient  forms,  and  the  and  wisdom  is  from  the  sun  of  the  spir- 
light,  flowing  in  from  the  sun,  causes  itual  world,  in  the  midst  of  which  is 
them  to  see.  It  is  similar  with  life,  Jehovah  God ;  or,  what  is  the  same, 
which,  as  was  said,  is  the  light  pro-  that  it  is  from  Jehovah  God,  through 
ceeding  from  the  sun  of  the  spiritual  the  sun,  which  is  round  about  Him ;  for 
world,  that  it  i8notcreatable,butthat it  the  heat  proceeding  from  that  sun,  in 
Bows  in  continually,  and,  as  it  enlight-  its  essence,  is  love,  and  the  light  thence 
ens,  it  also  enlivens  the  understanding  proceeding,  in  its  essence,  is  wisdom  . 
of  man;  consequently,  that,  because  thence  it  is  manifest,  as  in  clear  day- 
light, life  and  wisdom  are  one,  wisdom  light,  that  love  and  wisdom,  in  that  ori- 
is  not  creatable  ;  so  neither  is  iaith,  nor  gin,  are  one;  consequently  in  God, 
truth,  nor  love,  nor  charity,  nor  good  ;  from  whom  is  the  origin  of  that  sun. 
but  that  forms  receiving  them  are  ere-  This  may  be  illustrated,  also,  from  the 
ated;  human  and  angelic  minds  are  sun  of  the  natural  world,  which  is  pure 
those  forms.  Let  every  one,  therefore,  fire,  in  that  heat  proceeds  from  its 
be  cautious  how  he  persuades  himself,  fiery  property,  and  light  proceeds  from 
thathe  lives  from  himself;  and  also,  that  the  splendor  of  its  fiery  property;  and 
he  is  wise,  believes,  loves,  perceives  thus  that  both  are,  in  their  origin,  one. 
truth,  and  wills  and  does  good  from  Butthat  they  are  divided  in  proceeding, 
himself;  for  so  far  as  any  one  indulges  is  evident  from  the  subjects,  some  of 
such  a  persuasion,  he  casta  down  his  which  receive  more  of  heat,  and  some, 
mind  from  heaven  to  earth,  and  from  more  of  light ;  this  is  the  case,  especi- 
spiritual  becomes  natural,  sensual,  and  ally  with  men;  in  them,  the  light  of 
corporeal ;  for  he  shuts  up  the  superior  life,  which  is  intelligence,  and  the 
regions  of  his  mind,  whence  he  be-  heat  of  life,  which  is  love,  are  divided  , 
comes  blind,  as  Co  all  the  things  which  which  is  done  because  man  is  to  be 


^'a'^ 


Concetnintr  the  hssence  of  God. 


rerormed  anii  regenerated;  and  this 
cannot  be  done,  unless  the  light  of  life, 
vvliich  isintelligejice, '.eacheshim  what 
might  to  be  willed  and  ioved.  It  should, 
however,  be  known,  that  God  is  con- 
tiRually  operating  the  conjunction  of 
love  and  wisdoiF  m  man,  but  that  nian, 
unless  be  looke  to  God,  and  believes  in 
Him,  continually  opuratos  to  effect 
their  division ;  when, 
tiioae  two,  the  good  of 
and  the  truth  of 
conjoined  in  man, 
e  of  God,  and 


37 


Jheav 


1  the  ( 


those  two  are  divided 
he  becomes  an  image        L  d 

the   dragon,    and  is     a^ 
heaven  to  earth,  and  nd       h 

earth  into  hell.     From  h 
of  those  two,  the  state  be 

iiiie  the  state  of  a  tree  m      f 

spring,  when  the  hea 
equally  with  the  light 
duces  buds,  blossoms, 
on  the  other  hand,  from  the  division  of 
those  two,  the  state  of  man  becomes 
like  the  state  of  a  tree  in  the  time  of 
winter,  when  the  heat  recedes  from  the 
light,  whence  it  is  stripped  and  divest- 
ed of  all  its  foliage  and  verdure.    When 
spiritual  heat,  which  is  love,  separates 
itsielf  from  spiritual  light,  which  is  wis- 
dom,   or,    what  is  the   same,  charity 
Irom  faith,  the  man  becomes  like  sour 
and  rotten  ground,  in  which  worms  are 
bred  and  if  it  produces  shrubs  their 


wife  a  harlot,  and  the  husband  a 
terer ;  for  love,  or  charity,  is  as  the 
husband,  and   w'sdom,  or  faith,  is  an 
the  wife;  and  ivhen  those  two  are  sep- 
arated, spiritual  whoredom  and  adul- 
tery ensue,  which  are  the  falsitication 
of  truth,  and  the  adulteration  of  good. 
42.  Moreover,  it  should  be  known, 
th  1 1!    re  are  three  degrees  of  love  and 
d         and  thence  three  degrees  ol 
d  that  the  human  mind,  accord- 
g       hese  degrees,  is  formed,  as  it 
to  regions,  and  that  life,  in  the 
h  gh      region,  is  in  the  highest  degree, 
d        the  second  region,  in  a  lower 
d  g         and  in  the  last  region,  in  the 
degree.      These    regions    are 
ce     voly  opened  in  man ;  the  last 
where    life    is  in  the   lowest 
d  is  opened  from  infancy  to  child- 

h     d     nd  this  is  done  by  the  sciences ; 
h  nd  region,  where  life  is  in  a 

g       degree,  from  childhood  to  youth, 
d       3  is  done  by  knowledges  from 
nces ;  and  the  highest  region, 
fe  is  in  the  highest  degree,  from 
youth  to  manhood  and  onwards,  and 
this  is  done  by  the  perception  of  truths, 
both  moral  and  spiritual.     It  should  be 
further  known,  that  the  perfection  of 
life  consists  not  in  thought,  but  in  ttie 
perception  of  truth  from  the  light  of 
truth  ;  the  differences  of  life  with  men 
may  be  thence  ascertained ;  for  there 
are  some,  who,  as  soon  as  they  hear 
the  truth,  perceive  that  it  is  truth ;  these 
the  spiritual  world 
who  do 


1      h    h   h 
d    ng  nd 
d     h 


t  of  infatua- 
h    false  appears 


r   speech  by 

bv  Cookie 


38  Concerning  God  the  Vrmtor. 

screech-owls.  These  amongst  them,  which  is  to  desire,  to  be  one  teith  thern^ 
who  have  confirmed  their  falses,  cannot  is  acknowledged  also  from  his  con- 
bear  to  hear  truths ;  and  as  soon  as  any  junction  with  the  angelic  iieaven,  with 
truth  strikes  the  drum  of  their  ears,  the  church  upon  earth,  with  every 
they  repel  it  with  aversion,  just  as  the  one  there,  and  with  every  good  and 
stomach,  when  loaded  with  bilious  truth  which  enter  into  and  make  man 
matter,  nauseates  and  vomits  out  ft>od.  and  the  church  ;    love  also,  viewed  in 

43.  V.  That  the  Essence  op  Love  itself,  is  nothing  but  an  effort  to  con- 
is  TO  LOVE  Others  ovt  of  Itsiilf,  to  junction ;  wherefore,  that  this  object 
DESIRE  TO  BE  ONE  WITH  THEM,  ANo  TO  of  the  csscnce  of  lovc  might  be  ob- 
MAKE  THEM  HAPPY  PROM  Itselp.  talncd,  God  Created  man  into  his  image 

There  are  two  things  which  make  and  likeness,  with  which  conjunction 

the  essence  of  God — love  and  wisdom ;  may  be  effected.     That   the  Divine 

but  there  are  three  things  which  make  Love  continually  intends  conjunction, 

the  essence  of  his  love — to  love  others  is  manifest  fi-om  the  words  of  the  Lord, 

out  of  itself,  to  desire  to  be  one  with  that  He  mils  that  they  may  be  one, 

them,  and  to  make  them  happy  from  He  in  them  and  they  in  Htm,  and  that 

itself:     the    same    three  things    also  the  love,  of  God  may  he  in  them,   John 

make  the  essence  of  his  wisdom,  be-  xvii.  21,22,23,96.     The  third  es- 

cause  love  and  wisdom,  in  God,  make  sential  op  the  love  op  God,  inkich 

one,  as  was  shown   above ;    but  love  is  to  make  them  iiappy  from  itself,  is 

wills  those  things,    and  wisdom   pro-  acknowledged  from  eternal  life,  which 

duces  them.     The  first  essential,  is  blessedness,  happiness,  and  felicity 

which  is, to  love  others  oat  of  itself,  is  without  end,  which  God  gives  to  those 

acknowledged   from  the  love  of  God  who  receive  his  love  in  themselves;  for 

towards  the  whole  human  race;  and  God,  as  He  is  love  itself,  is  also  bless- 

for  their  sake  God  loves  all  the  things  edness  itself;  for  every  love  breathes 

which   he  haa  created,  because  they  forth    fi'om   itself  a  delight,   and   the 

are  means ;  for  he  who  loves  the  end  also  Divine  Love,  blessedness  itself,  happi- 

loves  the  means ;    and  all  persons  and  ness,  and  felicity  to  eternity.     Thus 

all  things  are  out  of  God,  because  they  Godmakes  angels  happy  from  Himself, 

are  finite,  and  God  is  infinite.     The  and    also  men  after   death,  which  is 

love  of  God  goes  and  extends  itself,  effected  by  conjunction  with  them. 
not  only  to  good  persons    and  good        44.  That  such  is  the  Divine  Love,  is 

things,    but  also  to  evil  pwsons    and  known  from  its  sphere,  which  pervades 

evil  things;  consequently,  not  only  to  the  universe,   and   affects  every  one 

those  persons  and  things  which  are  in  according  to  his  state ;    it  especially 

heaven,  but  also  to  those  which  are  in  affects  parents,  from  which  it  is  that 

hell ;    thus   not  only  to  Michael    and  they     tenderly    love     their    children, 

Gabriel,  but  also  to  the  devil  and  Sa-  who  are  out  of  themselves,  that  they 

tan  ;  for  God  is  every  where,  and  from  desire  to  be  one  with  them,  and  that 

eternity  to   eternity   the   same.      He  they  desire  to  make  them  hap'>y  from 

says  also,  that  He  maketh  his  sun  rise  themselves.      This   sphere  of  Divine 

on  the  good  and  the   evil,  and  that  Love  affects  not  only  the  good,  but  a!sc 

He  sendeth  rain  upon  the  just  and  the  the  evil ;  and  not  only  men,  but  also 

unjust.  Matt.  v.  45.     But  the  reason,  beasts  and  birds  of  every  kind.     For 

that  evij  persons  and  evil  things  are  what  else  does  a  mother  tliink  of,  when 

still  evil,  is  in  the  subjects  and  objects  she  has  brought  forth  her  child,  than 

themselves,  in  that  they  do  not  receive  that  she  may,  as  it  were,  unite  herself 

the  love  of  God,  as  it  is,  and  according  with   it,    and  provide    for   its   good? 

to  its  inmost  influx,  but  as  they  them-  What  other  concern  has  a  bird,  when 

selves  are,  just  as  the  thorn  and  the  she  has  batched   her  young,  than  to 

nettle  do  with  the  heat  of  the  sun  and  cherish    them   under  her  wings,    and 

the    rain    of   heaven.       The    second  through   their  little  mouths  to  put  food 

THE    LOVE    or    God,  into  their  throats?     That  dragons  and 


^'a'^ 


Conce-rjiing  the  Essence  of  God.  3& 

vipers  also  love  their  young,  is  known,  speaks   courtoousiy,    aa  long  as  tLcy 

1'liat'  universal    sphere   aftecls,   in    a  adore  hbn,    but  he  rages  aa  from  fire 

special  manner,  those  who  receive  that  against  others,  and  also  luwardly,  or 

love  of  God  in  themselves,    who  are  in  his  heart,  against  his  dependents 

such  as  believe  in  God  and  love  their  for  the  love  of  self  is  the  same  with  the 

neighbor ; .  charity   with  them    is    an  love  of  robbers,  who  mutually  kiss  each 

image    of    that     love.        Friendship  other,  while  they  arc  engaged  in  rob- 

ajnongst  the  good  also  ceaembles  that  beries,  but  afterwards  they  burn  with 

love ;  for  a  friend,  at  his  table,  gives  the  desire  of  killing  each  other,  thai 

to  a  friend  the  better  things;  he  kisses  they  may  also  rob  each  other  of  their 

and  caresses  him,  takes  him  by  the  booty.     This  love 'causes  its  lusts  to 

hand,  and  proffers  useful  offices.     The  appear  at  a  distance,  in  hell    where  it 

sympathies  and  efforts  of  homogeneous  reigns,  like    various    species  of    wild 

and  simitar  things  to  conjunction,  de-  beasts,  ;some  like  foxes  and  leopards, 

rive  their  origin  from  no  other  source,  some  like  wolves  and  tigers,  and  some 

Tbat  same  divine  sphere  operates  also  like  crocodiles  and  venomous  serpents  ; 

into  inanimate  things,  as  into  trees  and  and  the  deserts  where  they  live,  tc 
p  n  b  h  ugh  h  un  h  h  d  n  only  of  heaps  of  stones,  or  of 
nd    ts              nd     g               h     h  k  d  gravel,  with  bogs  interspersed, 

n  hfmwh  nh   frogs  croak,  and  also  dismal 

w  h  m  nd  b  d  fi  over  their  cottages  and  screan\. 
b  d  b  3SO  nd  b  w  h  h  lim,  tziim  and  jiim,  which  aii> 
h  ng            n   he  p              b        d  ned  in  the  prophetical  parts  of 

nn  hhdh  hWrd,  where  the  love  of  ruliijg 

it  corresponds  to  spiritual  heat,  which  fi'om  the  love  of  self  is  spoken  of,  ai'e 

is  love.  '  Representations  of  the  opera-  nothing  else.   Isaiah  xiii.  21.     Jerem 

tion  of  this  love  are  also  exhibited  in  1.  39.     Psalm  Ixxiv.  15. 
various  subjects  of  the  mineral  king-        46.    VI.  That  these  Properties! 

dom  ;  types  of  it  are  presented  in  their  op    the    Divine    Love    were    the 

exaltation  to  uses,  and  thence  to  cor-  Cause  op  the  Creation  op  the  Uni- 

responding  values.  verse,    and    that    they     aeb     the 

45.  From  the  description  of  the  ea-  Cause  of  its  Preservation. 
sence  of  Divine  Love,  it  may  be  seen  That  those  three  essentials  of  the 
what  is  the  essence  of  diabolical  love ;  Divine  Love  were  the  cause  of  crea- 
this  may  be  seen  from  the  oppoaite.  tion,  may  be  clearly  seen  from  an  at- 
Diabolical  love  is  the  love  of  self;  and  tentive  examination  of  them.  That 
this  is  called  love,  but,  viewed  in  itself,  this  first,  wMch  is  to  love  others  out 
,t  is  hatred,  for  it  does  not  love  any  one  oj"  itself,  was  a  cause,  is  evident  from 
out  of  itself,  nor  does  it  desire  to  be  the  universe,  which  is  out  of  God,  as 
conjoined  to  others,  that  it  may  do  good  the  world  is  out  of  the  sun;  and  there- 
to them,  but  only  that  it  may  do  so  to  fore  He  can  extend  his  love  into  the 
itself;  from  its  inmost,  it  continually  universe,  and  exercise  it  in  it,  and  so 
desires  to  rule  over  others,  to  possess  rest.  It  is  read  also,  that  after  God 
tbe  goods  of  others,  and  at  last  to  be  had  created  the  heaven  and  the  earth, 
worshipped  as  a  god.  This  is  the  he  rested ;  and  that  thence  the  day  of 
reason  why  those  who  are  in  hell  do  the  Sabbath  was  made.  Gen.  ii.  2,  3. 
not  acknowledge  God,  but  woraliip.  That  the  second,  which  is  to  will  to 
IS  gods,  those  who  have  power  over  be  one  with  them,  was  a  cause,  is  evi- 
others;  thus  inferior  and  superior,  or  dent  from  the  creation  of  man  into  the 
lesser  and  greater  gods,  according  to  image  and  likeness  of  God ;  by  which 
the  extent  of  their  power ;  and  because  is  meant,  that  man  was  made  a  forn: 
every  one  there  desires  that  in  heart  receptive  of  love  and  wisdom  from  God, 
he  also  burns  with  hatred  against  his  so  that  God  can  unite  himself  with  him, 
god,  and  tbe  god  against  those  who  are  and,  for  the  sake  of  him,  with  all  and 
under  his  power;  and  he  reputes  them  every  thing  of  the'  universe,  which  are 
aa  vile  slaves,  with  whora,  indeed,  he  nootber  than  mediums;  for  conjunction 


lostecb,  Google 


^0  Concemmir  God  the  Creator. 


with  a  firia.1  cause,  is  also  a  conjunction  I  did  not ;  at,d  they  said,  "  Tliere  are 

with  the    mediate    -.auses.     That   all  many,  and  that  those  who  love  truths 

things  were  created  for  the  sake  of  from  spiritual  affection,  or  truths  be- 

raan,  is  manifest  also  from  the  book  of  cause  they  are  truths,  and  because  by 

Creation,  or  Genesis,  i.  28,  29,  30.  them  is  wisdom,  meet  together  at    a 

That  the  third,  which  is  to  make  givenBignal,andcanvassan<Jdetermine 

them  h<^py  from,  itself,  is  a  cause,  is  those  questions  which  are  of  deeper  un- 

evident  from  the  angelic  heaven,  which  derstanding,"     They  then  took  me  by 

is  provided  for  every  man  who  receives  the  hand,  saying,  "  Follow  us  and  you 

the  lore  of  God,  where  all  are  made  shaU  see  and  hear,    for  the  signal  of 

happy  from  Go<l  alone.     That  those  the  meeting  has  been  given  to-day." 

three  essentials  of  the  love  of  God,  are  I  was  led  over  a  plain  to  a  hill,  and 

also  the  cause  of  the  preservation  of  behold,  at  the  foot  of  the  hill,  a  portico 

the  universe,  is  because  presftvation  of  paira    trees,  continued  even  to  its 

is  perpetual  creation,  as  subsistence  is  top;  we  entered  it,  and  ascended  ;  and 

perpetual  existence;  and    the  Kvine  upon  the  top  or  summit  of  the  hill, 

Love,  from  eternity  to  eternity,  is  the  there  appeared  a  grove,  and  between 

same  ;  thus  such  as  it  was  in  creating  the  trees,  the  ground,  being  elevated, 

the  world,  such  it  is  and  continues  to  formed    as  it  were  a  theatre,   within 

be,  in  the  created  world.  which  was  a  smooth  floor,  paved  with 

47.  From  these  things,  rightly  per-  little  stones  of  various  colors.  Around 
ceived,  it  may  be  seen,  that  the  uni-  it,  in  the  form  of  a  square,  were  placed 
verse  is  a  work  cohering  from  firsts  to  seats,  upon  which  the  lovers  of  wisdom 
lasts,  because  it  is  a  work  continent  of  were  sitting;  and  in,  the  midst  of  the 
ends,  causes  and  effects,  in  an  indisso-  theatre,  there  was  a  fable,  upon  which 
luble  connection;  and  because  in  all  lay  a  paper  sealed  with  a  seal.  Those 
love  there  is  an  end,  and  in  all  wisdom  who  sat  on  the  seats  invited  us  to  the 
the  promotion  of  an  end  by  mediate  seats  still  vacant;  and  I  replied  that  I 
causes,  and  through  them  to  effects,  was  led  hither  by  two  angels,  that  I 
which  are  uses,  it  follows  also,  that  might  see  and  hear,  and  not  that  I 
the  universe  is  a  work  continent  of  might  sit.  And  then  those  two  angels 
divine  love,  divine  wisdom,  and  uses,  went  into  the  middle  of  the  floor  to 
and  thus  a  work  altogether  coherent  the  table,  and  loosed  the  seal  of  the 
from  firsts  to  lasts.  That  the  uni-  paper,  and  read,  in  tlie  presence  of 
verse  consists  of  perpetual  uses  pro-  those  who  were  sitting,  the  arcana  of 

luced  by  wisdom  and  originated  by  wisdom  written  on  the  paper,  which 

love,  every  wise  man  may  see  as  in  a  they  were  now  to  canvass  and  unfold. 

mirror,  while  he  procures  to  himself  a  Tiiey  were  written   by  angels  of  the 

general   idea  of  the  creation  of  the  third  heaven,  and  let  down  upon  the 

universe,  and  in  that  views  the  panic-  table.    There  were  three  arcana :  Tbe 

ulars;  for  the  particular   parts  adapt  first — "  What  is  the  image  i>f  God, 

themselves  to  the  whole,  and  the  whole  and  what  the  likeness  of  God,   into 

disposes  them  into  such  a  form  that  they  vrhieh man  was  created?"    The  second 

may  agree.     That  it  is  so,  will  be  more  — "  Why  is  not  man  born  into  the  sci- 

fully  illustrated  in  the  following  pages,  ence  of  any  love,  when  yet  beasts  and 
birds,  noble  as  well  as  ignoble,  are  born 
into  the  sciences  of  all  their  loves  ?" 

48.  To  this  I  shall  add  this  Re-  The  third — "  What  does  the  tree  of 
LATioN.  I  was  once  conversing  with  life  signify ;  and  what  the  tree  of  the 
two  angels  ;  one  was  from  the  eastern  knowkdge  of  good  and  evil;  and  what 
heaven,  and  the  other  from  the  south-  the  eating  from  them  ?"  Underneath 
urn  heaven.  When  they  perceived  that  was  written — "  Join  those  three  logeth- 
I  was  meditating  arcana  of  wisdom  er  into  one  sentence,  and  write  it  upon 
concerning  love,  they  said,  "  Do  you  a  new  paper,  and  put  it  back  upon  thi« 
know  any  thing  about  the  exercises  of  fable,  and  we  will  see  it ;  if  the  sen 
fvisdon]  in  our  world  I"    I  replied,  that  fence  appear  true  and  just  on  the  bal- 


b,C.OOglc 


Concerning  the  Essence  of  Goth  4) 

ance,  to  each  of  you  shall  be  given  from  a  kiml  of  ititerior  light,  that  the 

the  prize  of  wiadom."    The  two  angels,  image  of  God  may  be  lost  by  man,  but 

having  read  this,  cetired,  and  were  car-  not  the  likeness  of  God.    This  appears 

ried  up  into  their  heavens.     And  then  as  it  'were,through  a  veil,  from  this,  thai 

those  who  sat    upon  the  seats  began  Adam  retained  the  likeness  of  God  af- 

to  canvass    and    unfold      he    arcana  ter  he  had  lost  the  image  of  God ;  for  it 

proposed  to  them ;  and  they  spoke  in  is   read  atler  the   curse.  Behold  the 

order  ;  first,  those  who  sat  towards  the  man  is  become  as  one  ofns,  in  Icnomng 

North,  then  those  towards  the  West,  f^ood  and  evil,  Gen.  iti.  ^2.     And  af- 

afterwards  those   towards  the  South,  terwaids  he  is  called  a  likeness  of  God, 

and   lastly    those   towards    the   East,  and  not  an  image  of  God,    Gen.  v,  1. 

And  they  took  up  the  first  subject  of  But   let  us  leave  to  our  companions, 

investigation,  which  was,  "  What  is  who  sit  towards  the  east,  and  aie  thence 

TEE  iMAQF.  OF  GoD,   ANo  WHAT  THE  lu  superior  light,  to  Say  what  is  prop- 

LIKENE8S  or  God,  into  which  man  erly  theimage  of  God,and  whatisprop- 

WAS    CREATED  1"     And   then,  in  the  erly  the  likeness  of  God."     And  then, 

first  place,  these  words  from  the  book  after  silence  was  made,  those  who  sat  to- 

of  Creation,,  were  read  to  them     all :  wards  the  East  rose  up  from  their  seats, 

God  said,  Let  us  make  man  in  our  and  looked  up  to  the  Lord ;  and  after- 

iMAGE,   according    to  our  likeniisb  ;  wards  they  sat  down  again  upon  their 

'  and   God  created  man  into  his  own  seats    and  said,  that  ''An  image  of 

imagk;  He  made  him  in  the  likeness  God  is  a  receptacle  of  God;  and  be- 

op  God,  Gen.  i.     In  the  day  when  God  cause  God  is  Love  itself  and  Wisdom 

created  man,  He  made  him  in  the  like-  itself,  an  image  of  God  is  the  reception 

NES9  OF  God,  Gen.  v.  1.  of  love  and  wisdom  fi'om  God  in  it ; 

Those  who  sat  towards  the  Nobth  but  that  a  likeness  of  God  is  a  perfect 

spoke  first,  saying,  that  "The  image  likeness  and  a  full  appearance,  as  if  love 

of  God  and  the  likeness  of  God  are  and  wisdom  were  in  man,  and  thence  as 

the  two  lives    breathed    into  man  by  if  they   were  altogether  his ;   for  man, 

GoJ,  which  are  the  life  of  the  will,  and  by  the  senses,  perceives  no  otherwise 

the  life  of  the  understanding ;  for  it  is  than  that  he  loves  from  himself,  and  is 

r*!ad,  Jeliovali  God  hreatlted  into  t/ie  wise  from  himself;  or  that  he  wills  good 

moitrils  of  Adam  the  breath  of  lives,  and  understands  truth  from  himself; 

anil  man  was  made  into  a  living  soul,  when,  nevertheless,  nothing  of  this  is 

Cien,   il.  7.     By  which    seems   to    be  from   himself,   but   from   God.      God 

meant,  that  there  was   breathed  into  alone  loves  from  himself,  and  is  wise 

him  the  will  of  good,  and  the  percep-  from  himself,  because  God  is  Love  itself 

lion  of  truth,  and  tlius  the  soul  of  lives ;  and  Wisdom  itself;  the  likeness  or  ap- 

and  because  life  from  God  was  b  ea  1  pea  a     e  that  love  and  wisdom,  or  good 

ed  into  him,  an  image  and  a  1  keness  and     u  h,  are  In  man,  as  his,  causes 

signify  integrity  from  love  and  w   dom  ha   man  may  be  man,  and  that  he  may 

and  from  justice  and  judgment  in  h  n  be  con  oined  to  God,  and  thus  live  to 

Those  who  sat  towards  the  We  t  fa  e  e       y ;  whence  it  flows,  thai  man  is 

vored   these,  adding    however      th  s  n  an  f  om  this,  that  he  can  will  good 

that  "  The  state  of  integrity  'brea  I  ed  and     nderstand    truth,    altogether   a" 

into  him  by  God,  is  continually  b  ea  h  f  o     h  nself,  and  still  know  and  believe 

ed  into  every  man  after  him  ;  but   I  a  ha         s  from  God  ;  for  as  be  knows 

it  is  in  man  as  in  a  receptacle    and  a  d  bel  eves  this,  God  puts  his  image 

that  man,  as  he  is  a  receptacle     s  a  n  nan     it  would  be  otherwise,  if  he 

image  and  likeness  of  God."     Afe  si  ould  believe  it  is  from  himself,  anJ 

wards   the  third  in  order,  who  we  e  no    f  om  God."     When  these  things 

'.hose  who  sat  towards  the  South  sad  e  e  said,  there  came  upon  -hem  a 

■' The  image  ofGod  and  the  likeness  ot  zeal  from  the  love  of  truth,  fro.n  which 

God  are  two  distinct  things,  but  united  they  spoke  these  words :   "  Hovv  can 

in  man  by  creation;  and  we  see,  as  man  receive  any  thing  of  love  and  wis- 


tlostecb,  Google 


43  Concerning  God  the  Creator 

■iiim,  und  retain  it,  and  re-produce  it,  voice,  yea  nor  to  sound  (he  affec 
nrJess  iie  sensibly  perceives  it  as  his  tionsofitslove,  asbeaistsdo  moreo.er, 
own  ?  And  how  can  conjunction  with  that  it  knows  not  wha*  food  is  suitable 
God,  by  means  of  love  and  wiadoni,  be  for  it,  as  beasts  do,  but  that  it  layahold 
effected,  unless  there  be  given  to  man  of  whatever  comes  in  its  way,  whethei 
fomething  reciprocal  of  conjunction  ?  clean  or  unclean,  and  puts  it  into  its 
For  without  reciprocation,  no  conjunc-  mouth.  The  examiners  said,  that 
tion  is  possible,  and  the  reciprocation  "Man,  without  instruction,  knows 
of  conjunction  is,  that  man  should  love  nothing  at  all  about  the  modes  of  iov- 
God,  and  do  those  things  which  are  ing  thj  sex,  and  that  not  even  virgins 
ofOod,  as  from  himself,  and  yet  be-  and  young  men  know  any  thing  of  this, 
lieve  that  it  is  from  God.  Besides,  how  without  instruction  from  others.  In  a 
can  man  live  to  eternity,  unless  lie  be  word,  man  is  born  corporeal,  like  a 
conjoined  to  the  eternal  God?  Con-  worm,  and  continues  corporeal,  unless 
seqtiencly,  how  can  man  be  man,  with-  he  acquires  knowledge, intelligence  and 
out  that  likeness  in  himi"  To  these  wisdom  from  others."  After  this,  they 
words  all  assented,  and  said,  "  Let  a  proved  that  animals,  noble  as  well  as 
conclusion  be  made  from  them ;"  and  ignoble,  such  as  the  beasts  of  the  earth, 
this  was  made  :  "  Man  is  a  receptacle  the  fowls  of  the  air,  the  reptiles,  ihe 
of  God,  and  a  receptacle  of  God  is  an  fishes,  and  the  little  worms  which  are 
image  of  God;  and  because  God  is  called  insects,  are  born  into  all  tl,') 
Love  itself  and  Wisdom  itself,  man  is  a  sciences  of  the  loves  of  their  life,  its 
receptacle  of  them;  and  a  receptacle  into  all  things  concerning  nourishment, 
becomes  an  image  of  God  according  into  all  things  concerning  habitation, 
as  it  receives;  and  man  is  also  a  like-  into  all  things  concerning  the  love  of 
ness  of  God  from  this,  that  he  sensibly  the  sex  and  prolifi cation,  and  into  all 
perceives  in  himself  that  those  things  things  concerning  the  education  oi 
which  are  from  God,  are  in  him  as  his ;  their  young.  These  things  they  con- 
but  still  so  much  of  that  likeness  is  an  firmed  by  the  wonderful  things  which 
image  of  God,  as  acknowledges  that  they  recalled  to  remembrance,  from 
love  and  wisdom,  or  good  and  truth,  what  they  had  seen,  heard  and  read 
are  not  in  him  his,  and  thence  nei-  in  the  natural  world,  in  which  they 
therfrom  him,  but  only  in  God,  and  once  lived,  and  in  which  there  are  not 
thence  Irom  God."  After  this,  they  representative,  but  real  beasts.  After 
took  up  the  next  object  of  investigation,  the  truth  of  the  proposition  was  thus 
"  Why  man  is  not  born  into  the  established,  they  applied  their  minds 
bWENCE  OP  ANY  LOVE,  WHEN  TET  to  investigate  and  discover  the  causes 
BEASTS  AND  BIRDS,  NOBLE  AS  WELL  by  nieaus  of  which  they  might  unfold 
AS  IGNOBLE,  ARE  BOHN  INTO  THE  SCI-  and  lay  open  this  mystery ;  and  they  aV. 
ENCBS  op  ALL  THEIR  i.ovES."  First  said  that  those  things  could  not  but 
they  confirmed  the  truth  of  the  propo-  exist  from  the  Divine  Wisdom,  that 
sition  from  various  things ;  as,  con-  man  may  be  man,  and  beast  may  be 
cerning  man,  that  ho  is  born  into  no  beast ;  and  that  thus  the  iiu  per  fee  tier, 
science,  not  even  into  the  science  of  of  man's  nativity  is  his  perfection,  anc 
conjugial  love ;  and  they  inquired  and  the  perfection  of  a  beast's  nativity  is  its 
heard  from  examiners,  that  an  Jiifant  imperfection. 

does  not  even  know  the  breast  of  its  Then  those  on  the  North   begar. 

mother,  from  any  innate  science,  but  first  to  open    their  minds,  and  said, 

that  it  learns  this  by  being  applied  to  that  "  Man  was  born  without  sciences. 

It  by  its  mother'  or  nurse ;    and  that  it  that  he  might  be  able  to  receive  there 

only  knows  how  to  suck,  and  that  it  all ;  but,  if  he  were  born  into  sciences, 

derives  this  from  continual  suction  in  he  would  not  be  able  to  leceive  any,  ex 

the  mother's  womb :    and  that,  after-  cept  those  into  which  he  was  born,  an<! 

wards,  it  does  not  know  how  to  walk,  then  he  would  not  be  able  to  appropri 

nor  to  articulate  sound  into  any  human  ate  any  to  himself;"  which  they  illus 


^'a'^ 


Concerning  the  Essence  of  God. 


trated   b\    lb      coii|>anson         Man    at 

standing,  or  affection  and  thought ;  yea. 

fir  t   IS  born  like  gro  ind   in  vihioh  no 

no  more  than  essence  and  form  i  where- 

aeeds    lia\e     been    sown     but    »1  ch 

fore  as  man  receives  science  from  oth- 

an yet  receive  a(!    and  bring  them 

ers  loie  adjoins  itself  to  it,  as  its  com- 

fjrth   and  L,ause  tbem   to    bear   fruit 

panion       The  universal  love,  which 

h  It    a   beast    i^>    like    ground    alreddy 

ddjo  na  itself,  is  the  love  of  knowing, 

lered  oier  ivith  Ejrass  dud  and  afterwards  of  understanding  and 

herbs    which  recenef.  no  other  seeds  becoming  wise;  and  these  loves  are  in 

fhan  thise  whiUi  have  been  sown    and  man  only,  and  not  in  beasts,    and  they 

if  others  should  be  sown  they  would  be  flow  in  from  God.     We  agree  with  our 

uffocated      Thence  it  is  that  man  la  companions  from  the  West,  that  man  i? 

many  years  in  coming  to  his  growth  not  born  into  any  love,  aud  thence  noi 

during  which  he  may  be  cultiiated  like  into  any  science;  but  that  he  is  only 

the    ground     and   produce  grain    of  born  into  an  inclination  to  love,  and 

"very  kind    flowers  and  trees     but  a  thence   into  a  faculty  to  receive   sci- 

beast   comes  to  its  growth   m    a  few  ences  not  from  himself,  but  from  oth- 

^par3  duriDg  which  it  can  be  cultivat  ers   that  is,  through  others;    it  is  said, 

ed   for   no  other    th  ngs    than    those  through   others,    because   neither    did 

which  are  born  wjih  it        Afterwards  those  receive  any  thing  from  themselves, 

those  on  the  West  spoke   and  said  but  originally  from  God.     We    agree 

that      Man  is  not  born  soience     1  ke  also  with  our  companions  towards  tl  e 

a  beist    but  that  he  is  born  a  facul  North  that  man,  at  first,  is  horn  UVa 

U    and  an  mclmatuu     a   facultj    to  ground  in  which  not  any  seeds  bane 

know  and  an  inclination  to  love    and  been  sown,  but  in  which  all  seeds,  19 

that  he  is  born  a  laculty,  not  only  lor  well  noble  as  ignoble,  may  be  sown : 

loving  those  things  which  are  of  self  thence  it  is,  that  man  was  called  man 

and  the  world,  but  also  those  which  are  from   the  ground,    and    Adam    from 

of  God  and  heaven  ;  consequently,  that  Adatna,    which    is  the   ground.      To 

man  is  born  an  organ,  which  scarcely  this  we  add,  that  beasts  are  born  into 

lives  by  the  external  senses,  except  ob-  natural  loves,  and  thence  into  the  sci- 

scurely,  but  by  no  internal  senses,  to  ences  corresponding  to  them  ;  but  still 

the  intent,  that  he  may,  by  degrees,  from  the  sciences  they  do  not  derive 

live,  and  become  a  man ;  first,  a  natural  any  knowledge,  nor  thought,  cor  intel- 

man ;  afterwards,  a  rational  man  ;  and,  ligence,  nor  wisdom,  but  that  they  are 

lastly,  a  spiritual  man ;  which  would  led  to  them  from  their  loves,  almost  in 

not  be  the  case,  if  he   were  born  into  the  same  manner  as  blind  men  are  led 

sciences  and  loves,  as  beasts  are;  for  through  the  streets  by  dogs;  for,  as  to 

the  sciences   and   affections    of   love,  the  understanding,  they  are  blind;  or 

which  are  born    with  one,  limit  that  rather  like  persons  walking  in  sleep, 

progression ;  but  mere  faculties  and  in-  who  do  what  they  do  from  a  blind  sci- 

.clinations,  born  with  one,  limit  nothing;  ence,  while  the  understanding  is  ksi 

wherefore,  man  may  be  perfected  in  sci-  asleep."     Lastly,  those  on   the  East 

ence,  intelligence  and  wisdom,  to  eter-  spoke,  and  said,  "  We  consent  to  those 

nity."     Those  on  the  Soxtth  lookup  things  which  our  brethren  have  spoken, 

the  subjiict,  and  declared  their  opinion,  that  man  knows  nothing  from  himself, 

^saying,  that  "  It  is  impossible  for  man  but  from  others,  and  through  others, 

to  dirive  any  science  ftoin  himself,  but  that  he  may  know  and  acknowledge 

he  may  derive  it  from  others,  since  no  that  all  science,  intelligence  and  wis- 

science  was  born  with  him;  and  be-  dom    are    from   God,    and    that  man 

cause  he  cannot  derive  any    science  could  not  otherwise  be  born  and  begot- 

from  himself,  neither  can  he  any  love,  ten  of  God,  and  become  an  image  and 

since,  where  tliere  is  no  science,  there  likeness  of  Him ;  for  he  becomes  an 

is  no  love ;  science  and  love  are  insep-  image  of  God,  by  acknowledging  and 

arable  companions;  they  can  no  more  believing,  that  all  the  good  of  love  and 

be  separated,  than  the  will  and  under-  charity,  and  all  the  truth  of  wisdom  and 


kC.olk^Ic 


14  Caaceming  God  the  Creator. 

faiih,  (ere  received,  and  ate  received,  its  fruit,  the  good  of  life;  thence,  bj  thf 
by  him  from  God,  and  nothing  from  tree  of  life,  is  signified  man  living  froni 
himself;  and  he  is  a  likeness  of  God,  in  God;  and  because  love  and  wisdom, 
that  he  sensibly  perceives  those  things  and  charity  and  faith,  or  good  ana 
in  himself,  as  if  from  himself;  and  he  truth,  make  the  life  of  God  in  man,  by 
■  sensibly  perceives  this,  because  he  is  the  tree  of  life  is  signified  the  man  in 
not  born  into  sciences,  but  receives  whom  those  things  are  from  God,  and 
them  ;  and  what  he  receives,  appears  to  who  has  thence  eternal  life.  Similar 
him  as  from  himself.  To  perceive  things  are  signified  by  the  tree  of  life, 
thus,  is  given  to  man  by  God,  that  he  from  which  it  will  be  given  to  eat,  Kelt. 
may  be  a  man,  and  not  a  beast;  since  ii.  7,  xxii.  2,  14.  By  the  tree  of  the 
hy  this,  that  he  wills,  thinks,  loves,  knowledgeof  good  and  evil,  is  signified 
knows,  understands,  and  is  wise,  as  man  believing  that  he  lives  from  him- 
fiom  himself,  he  receives  sciences,  and  self,  and  not  from  God;  thus,  that  love 
exalts  thera  into  intelligence,  and  by  and  wisdom,  charity  and  faith,  that 
their  uses  into  wisdom ;  thus  God  con-  is,  good  and  truth,  are  .in  man,  his, 
joins  man  to  himself,  and  man  conjoins  and  not  God's  ;  believing  this,  because 
himself  to  God.  These  things  could  he  thinks,  and  wills,  and  speaks,  and 
not  have  been  effected,  unless  it  had  ■  acts,  in  all  likeness  and  appearance,  as 
been  provided  by  God,  that  man  should  from  himself ;  and  because  man  thence 
be  born  Id  total  ignorance."  After  persuades  himself  that  he  is  a  God, 
this  declaration,  all  desired  that  a  con-  therefore  the  serpent  said,  God  doth 
elusion  should  be  made  from  the  things  know,  that,  in  the  day  when  ye  shall  ■ 
canvassed ;  and  this  was  made ;  "  That  eat  of  the  fruit  of  that  tree,  your  eyes 
man  isbornintonoscience,inorder  that  willhe  opened,  and  ye  mil  be  as  God, 
he  may  be  able  to  come  into  them  all,  knowing  good  and  evil.  Gen,  iii.  5. 
and  advance  tointelligence,and  through  By  eating  from  those  trees  is  signified 
this  to  wisdom ;  and  that  man  is  born  reception  and  appropriation ;  by  eating 
into  no  love,  in  order  that  he  may  be  from  the  tree  of  life,  the  reception  of 
able  to  come  into  all,  by  applications  eternal  life;  by  eating  from  the  tree 
of  the  sciences  from  intelligence,  and  of  the  knowledge  of  good  and  evil,  the 
into  love  to  God  through  love  towards  reception  of  damnation.  By  the  ser- 
the  neighbor,  and  thus  to  be  conjoined  pent  is  meant  the  devil,  as  to  the  love 
to  God,  and  by  that  means  to  become  a  of  self,  and  the  pride  of  one's  own  in- 
man,  and  to  live  to  eternity."  telligence;  and  that  love  is  the  pos- 
After  this,  they  took  the  piper  and  scssor  of  that  tree,  and  the  men  who 
read  the  third  object  ot  mi  esligation,  are  in  pride  from  that  love,  are  those 
which  was.  What  does  the  tree  of  trees.  They  are,  therefore,  in  an 
LIFE  signify;  what  the  tree  of  enormous  error,  who  believe  that 
THE  knowledge  op  qood  and  evil  ;  Adam  was  wise,  or  did  good  from  him- 
AND  WHAT  THE  BATING  PROM  THBM 1  Self,  and  that  tliis  was  liis  state  of  in-- 
And  they  all  requested  that  th  se  who  tegrity  ;  when,  yet,  Adam  himself, 
were  fi-om  the  East  would  unfold  this  on  account  of  Chat  belief,  was  curs- 
mystery,  because  it  is  of  deeper  under-  ed  ;  for  this  is  signified  by  eating  of 
standing,  and  because  those  who  are  the  tree  of  the  Icnowledge  of  good  and 
from  the  East  are  in  iiammeous  light,  evil ;  wherefore,  he  then  fell  from  the 
that  is,  in  the  wisdom  of  love  ;  and  this  state  of  integrity  which  he  had  from 
wisdom  is  meant  by  the  garden  of  this,  that  he  believed  that  he  was  wise 
Eden,  in  wliich  those  two  trees  were  and  did  good  from  God,  and  not  at 
placed.  And  they  answered,  "We  all  from  himself;  for  this  is  meant  by 
will  speak ;  but,  because  man  does  not  eating  from  the  tree  of  life.  The  Lord 
take  any  from  himself,  but  from  God,  alone,  when  He-  was  in  the  world,  was 
we  will  speak  from  Him,  but  still  from  wise  from  Himself,  and  did  good  from 
ourselves,  as  from  ourselves."  And  then  Himself,  because  the  Divine  Itself, 
they  said,  "A  tree  signifies  man,  and  from  nativity,   was  in  Him,  and  was 


^'a'^ 


Voncerni'ng  the  Omnipotence  of  God. 


his;  wliercfore  also  by  liis  own  pow- 
er. He  became  a  Redeemec  and  Sa- 
■     "      F    m     II     h  r  h 


After  this,  they  looked  at  th    p  p 
which  was  left  by  the  angels  up 
table,     and    saw    written    unde 


SEPfTENCB ;  and  then  they  c 
them,  and  saw  that  those  three 
in  one  scries,  and  that  that  s 
sentence  is  this  ;  that  "  Man  ^ 
ated,  that  he  might  receive  1 
wisdom  from  God,  and  yet  in 
ness  as  from  himself,  and  this 
sake  of  reception  and  conjunction 
that,  therefore,  man   is  not  bo 


i=y   I 


0  any  power  of  loving       d   ) 
coming  wise  from  himself;  wh 


if  lie  ascribes  all  the  goijd  of  love,  and 

all  the  truth  of  wisdom,  to  God,  ho  be. 

CO  living  man  ;  but  if  he  ascribes 

m        himself,  he  becomes  a  deaa 

This  they  wrote  on  a  new  pa- 

nd  laid  it  upon  the  table  ;  and  lo, 

dd      y  the  angels  came  in  a  bright 

d     n<!  carried  the  paper  away  into 

h        D     and,  after  it  was  read  there, 

h  ho  sat    upon    the  seats  heard 

h  the  ivords,  "Well,  well,  well." 

A  d       mediately  there  appeared   one 

as  it  were  flying,  who  had,  as 

two  wings  about  the  feet,  and 

bout  the  temples,  bringing  the 

p  which   were  robes,  caps,  and 

of  laurel ;    and   he   alighted, 

ar  d  g    e  to  those  towards  the  North, 

be      f  an  opaline  color ;   to  those 

d    the  West,  robes  of  a  scarlet 

to   those  towards   the   South, 

p        lose  borders  were  adorned  with 

b  nd      f  gold  and  pearls,  and  the  e1(v 

of  the  left  side  with  diamonds, 

le  forjn  of  flowers;  but  to  those 

d     the   East  he    gave    wreaths 

el  in  which  were   rubies   and 

pph  es.     And    they    all,   decorated 

h       ese  rewards,   left   the    school 

sdom,  and  went  home  with  joy. 


CONCERNING  THE  OMNIPOTENCE,  OMNISCIENCE   AND   OMNIPBESENCE 
OF  GOD. 


49.  We  have  treated  of  THE  Divine 

'.OVE    AND    THE    DiVINE  WiSDOM,  and 

shown  that  these  two  are  the  Divine 
KssENCB  :  it  follows  now  to  treat  of  the 
Omnipotence,  Omniscience  and  Om- 
nipresence of  God,  because  these 
three  proceed  from  the  Divine  Love 
and  the  Divine  Wisdom,  scarcely  oth- 
erwise than  the  power  and  presence  of 
the  sun  in  this  worlii,  and  in  all  and 
every  part  of  it,  by  means  of  light  and 
heat  The  heat  also  from  the  sun  of  the 
spiritual  world,  in  the  midst  of  which 
is  Jehovah  God,  in  its  essence,  is  Di- 
vine Love,  and  the  light  thence  is  Di- 
vine Wisdom ;  whence  it  is  manifest, 
that  as  infinity,  immensity  and  eterni- 
ty apiiertain  to  the  Divine  Esse,  so  om- 


nipotence, omniscience  and  omnipres- 
ence appertain  to  the  Divine  Essence. 
But  because  those  three  universal  pred- 
icables  of  the  Divine  Essence  have 
not  hitherto  been  understixid,  because 
their  progression,  according  to  their 
own  ways,  which  are  the  laws  of  order, 
was  nnknown,  it  is  proper  to  exhibit 
them  here  by  distinct  articles,  which 
will  be,  L  Tkat  Omnipotmee,  Omnis- 
cience and  Ontnipresence  are  of  the 
Divine  "Wisdom  from  the  Divine  Love. 
11.  TAirf  the  Omnipotence,  Omnis- 
cience and  Omnipresence  of  God  can 
not  be  hnoien,  unless  it  be  knmon  what 
Order  is,  and  unless  these  properties  of 
it  be  known,  thai  God  is  Order,  ann 
that,  at  the  rreatinn.  He  introduced  Or- 


...^le 


45  Concerning  God  the  Creator. 

(kr  into  ilte  universe,  and  into  aU  and  t',ere  was  nothing  made  that  lEus  madt 

every  part  of  it.     III.  That  the  Om-  In  Hm  was  life,  and  tltc  Ufe  was  tlu 

nipofence  of  God  in  the  universe,  and  light  of  men ;  and  the  world  was  madt 

in  all  and  every  part  of  it,  proceeds  by  H-m;  and  the  Word  became  fiesh, 

and  operates  according  to  the  laies  of  i.  1,  3,  4,  10,  14.    By  the  Word  there, 

his  Order.     IV.   Thai    God  is  omnis-  is  meant  the  Dirine  Truth,  or,  what 

ciatt,  that  is,  perceives,  sees  and  knows  amounts  to  the  same,  the  Divine  Wis- 

ali  and  every  thing,  even  to  the  most  dom;  wherefore  it  is  also  called  life 

minute,  which  is  done  according  to  Or^  and  light;  and  life  and  Jight  are  no 

der;  and  thence  also  whatever  is  done  other  than  wisdom. 
contrary  to  Order.     V.  That  God  is        51.  Since,  in  the  Word,  justice  ia 

omnipresent  from  the  frsts  to  the  lasts  predicated   of  the  Divine  Love,    and 

of  his  Order.       VI.   That  man  was  judgment     of    the    Divine    Wisdom, 

created aform  of  Divine  Order.     VII.  therefore  some  passages  shall  be  ad- 

That  man  is  so  far  in  power  against  duced  to  prove,  that  the  government  of 

the  evU  and  the  false  from  the  Divine  God  is  effected  in  the  world  by  means 

Omnipotence,  and  that  he  is  so  far  in  of  those  two ;  which  paasagef)   are — 

wisdom   concerning  the  good  and  the  Jehovah,  Justice  and  Judgment  <^c 

true  from  the  Divine  Omniscience,  and  the  support  of  thy  throne.  Psalm  Ixxxix. 

that  he  is  so  far  in  Ood  from  the  Di-  15.    Let  him  who  gloriefh,  glory  in 

vine  Omnipresence,  as  he  Hves  accord-  this,  that  Jehovah  doeth  Jtjdcment 

ing  to  Divine  Order.     But  these  arti-  and  Justice  in  the  earth,  Jerem.  ik. 

cles  are  to  be  explained  one  by  one.  23.    Let  Jehovah  be  exalted,  because 

50.  I.  That  Omnipotence,  Omnis-  JFfe  hath  filed  the  earth  with  Jvogm^st 

ciENOE    AND  Omniph-esence    ARE  OP  and  JusTiCB,  Isaiali  xxxui  5      Judo 

THE   Divine  Wisbom  prom  the  Di-  ment  shall  fow  as  water,  and  Justice 

vine  Love.  as  a  mighty  torrent,  Amos  v  24      Je- 

That  omnipotence,  omniscience^  hovah,  thy  Justice  ts  as  the  moun- 
and  omnipresence  are  of  the  Divine  tains  of  God,  thy  Judgments  are  as  a 
Wisdom  from  the  Divine  Love,  is  an  great  abyss,  Psalm  xuivi  7  Jeho- 
arcanum  from  heaven,  which  has  not  vah  will  bring  forth  his  Justice  «i  the 
hitherto  shone  in  the  understanding  of  light,  and  Ms  Judgment  rae  the  noon- 
any  onejbecause  noone  has  yet  known  day,  Psalm  xxxvii.  6  Jehovah  toi^ 
what  love  is  in  its  essence,  nor  what  judge  his  people  in  Justice,  and  his 
wisdom  thence  is  in  its  essence,  and  still  miserable  ones  in  Judgment,  P=ialm 
leas  concerning  the  influx  of  one  into  Ixxii.  2.  JVhen  I  shall  have  homed 
the  other,  which  is,  that  love,  with  all  the  Judgments  of  thy  Justice,  Psalm 
and  every  thing  of  it,  flows  into  wis-  cxix.  7,  164.  I  will  betroth  thee  unto 
dom,  and  resides  in  it,  as  a  king  in  Me  in  Justice  and  Judgment,  Hosea 
his  kingdom,  or  as  a  master  in  his  ii.  19.  Zion  shall  be  redeemed  in  Jus- 
house,  and  relinquishes  all  the  govern-  tice,  and  her  converts  in  Judgment, 
ment  of  justice  to  judgment;  and  be-  Isaiah  i.  27.  He  shall  sit  upon  the 
cause  justice  is  of  love,  and  judgment  throne  of  Daoid,  and  vpon  his  Icing' 
is  of  wisdom,  he  relinquishes  alj  the  dom,  to  establish  it  in  Judgment  caul 
government  of  love  to  his  wisdom;  but  Justice,  Isaiah  ix.  7,  /  loill  raise 
this  arcanum  will  receive  additional  unto  David  a  righteous  branch,  who 
light  in  what  follows:  in  the  mean  shall  reign  as  king,  and  shaS  do  3vd6- 
time,  let  it  serve  for  a  canon.  That  ment  and  Justice  in  the  earth,  Jerem. 
God  is  omnipotent,  omniscient,  and  xxiii.5;  xxxiii.  15:  and  in  other  places 
omnipresent,  by  means  of  the  wisdom  it  is  said,  that  they  ought  to  do  Jus- 
of  his  love,  ia  also  meant  by  these  tice  and  Judgment,  as  in  Isaiah  i-  21 ; 
words  in  John ;  In  the  beginning  was  v.  16 ;  Iviii.  2 ;  Jerem.  iv,  1 :  txii.  3, 
the  Word,  and  tJte  Word  was  with  God,  13,  15;  Ezekiel  xviii.  5;  xxx.ii.  14, 
and  tJte  Word  was  God.  All  things  16,  19;  Amos  vi.  12;  Mich.  vii.  9; 
were  made  by  Him,  and  wit/tout  Him  Dent,  xxxiii,  2J  ;  John  xvi,  8,  10,  1 1 


^'a'^ 


Concerning  llie  Omnipotence  of  God.  47 

GckI  ia  Order  itself,  and  that,  from  Him- 
self, He  introduced  order  into  the  uni* 

r  BE   KNOWN,  DNI.E8S    IT  versc,  and  also  into  all  and  e?ery  pan 

HHAT  Order  is,  a«d  dn-  of  it,  and  that  He  introduced  the  moc 

;  pROPGnTiEs  OF  IT  BE  perfect  order,  because  all  things  which 
He  created  were  good,  as  it  is  read  in 
the  book  of  Creation.  It  will  be  de- 
monstrated in  its  proper  place,  that 
evils  began  to  exist  at  the  same  time 

IT.  with  hell,  thus   after   creation.      But 

How  many  and  how  great  absurdi-  now  to  such  things  as  more  readily  en- 

ties  have  crept  into  the  minds  of  men,  ter,  more  clearly  enlighten,  and  more 

TOd  thence,  through  the  heads  of  in-  gently  affect,  the  understanding, 

novators,    into  the  church,  in  conse-  54.  But  what  the  order  is,  in  which 

quence  of  their  not  understanding  the  the  universe  was  created,  cannot  be 

Order  in  which  God  created  theuni-,  fully  explained  but   by  many  pages; 

verse,  and  all  and  every  part  of  it,  will  some  sketch  of  it  will  be  exhibited  in 

be  evident  from  the  bare  mention  of  the  following  Lemma  concerning  cre- 

theni   in   the   following   pages.      But  ation.      It    is    to    be    held,  thai    all 

here  we  will  first  explain  Order,  by  a  things  in  the  universe  were  created  in 

general. definition  of  it.     Order  is  the  their  orders,  so  that  they  may  subsist 

qualify    of    the   disposition,    deternd-  each  one  by  itself,  and  that  from  the 

nation  and  activity  of  the  pas'ts,  sub-  beginning  they  were  so  created,  that 

stances  or  entities  which  make  the  form,  they  may  conjoin  themselves  with  the 

whence  is  the  state,  whose  perfection  universal  order,  to  the  intent,  that  each 

iinsdoin  from    its    love .  produces,   or  particular  order  may  subsist  in  the  uni- 

tehose    imperfection    the    insanity   of  versal,  and  thus  make  one.     But  to 

reason    from     cupidity  forges.       In  refer  to  some  examples  ;  Man  is  creat- 

this   definition,  substance,    form  and  ed  according  to  his  order,  and  also 

state  are  mentioned ;  and  by  substance,  every  particular  part  of  him,  accord- 

we  at  the  same  time  mean  form,  be-  ing  to  its  order ;  as  the  head  and  the 

cause  every  substance  is  a  form,  and  body,  each  according  to  its  order ;  the 

the  quality  of  the  form  is  its  state,  the  heart,  the  lungs,  the  liver,  the  pancreas, 

perfection  or  imperfection  of  which  re-  the  stomach,  according  to  their  orders  ; 

stilts  from  order.     But  these  things,  every  organ  of  motion,  which  is  called 

because  they  are  metaphysical,  cannot  a  muscle,  according  to  its  order ;  and 

hut  be  in  darkness ;■  but  this  will  be  everyorganofsense,astheeye,theear, 

dispersed  in  what  follows  by  applica-  the  tongue,  each  respectively,  according 

tions  to  examples,  which  will  illustrate  to  its  order ;  nay,  there  is  not  tlie  small- 

the  subject.  est  artery  or  fibril  there,  which  is  not  ac- 

53.  That  God  is  Order,  is  because  cording  to  its  order  ;  and  yet  these  in- 

He  is  Substance  itself  and  Form  itself;  numerable  parts    conjoin    themselves 

Substance,  because  all  things   which  with  the  whole,  and  so  insert  them-  ■ 

subsist,  existed  and  exist  from  Him ;  selves  in  it,  that  they  together  make 

Form,  because  every  quality  of  sub-  one.     The  case  is  similar  with  other 

stances   arose  and  arises  (rom   Him ;  things,  the  bare  mention  of  which  is 

quality  ia  derived  from  no  other  source  sufficient  for  illustration ;  every  beast 

than  from  form.     Now,  because  God  is  of  the  earth,  every  bird  of  the  air,  eve- 

ihe  very,  the  only,  and  the  first  Sub-  ry  fish  of  the  sea,  every  reptile,  nay, 

stanceandPorm,  and,  at  the  same  time,  every  worm,  even  to  the  moth,  is  creat- 

the  very  and  the  only  Love,  and  the  very  ed  according  to  its  order ;  in  like  man- 

andthe  only  Wisdom,  and  because  wis-  ner,   every   tree,  every    grove,   every 

dom  from  love  makes  form,  and  the  shrub,  and  every  herb,  according  to  its 

state  and  quality  of  this  is  according  order;  and  moreover  every  stone  and 

to  the  order   therein,    it  follows  that  every  mineral,  even  to  every  particle 


hvCoo^^lc 


4S  Concerning  God  the   Creator. 

of  the  dast  of  the  earth,  is  according  the  sphere  of  tlie  extension  of  good, 

to  its  order.  which  is  infinite ;  for  this  sphere,  from 

55.  Who  does  not  see,  that  there  is  the  inmost,  fills  tbe  universe  and  all 
not  an  empire,  kingdom,  dukedom,  re-  and  every  thing  there ;  and,  from  the 
public,  state,  or  family,  which  is  not  inmost,  governs  those  things  which  are 
established  by  laws,  which  make  the  without,  as  far  as  they  conjoin  theni- 
order,  and  thus  the  form,  of  its  govern-  selves  according  to  their  orders ;  and  if 
menti  In  each  of  them,  the  laws  of  they  do  not  conjoin  themselves,  still  ii 
justice  are  in  the  highest  place,  politi-  sustains  them, and  with  all  effort  labors 
caJ  laws  in  the  second,  and  economi-  to  bring  theiVi  into  order,  according  to 
cai  laws  in  the  third  :  if  these  are  com-  the  universal  order  in  wliich  God  is 
pared  with  man,  the  laws  of  jnstice  in  his  omnipotence  ;  and  if  this  is  not 
make  his  head,  political  laws  his  body,  elTected,  they  are  cast  out  from  Him, 
and  economical  laws  his  dress;  where-  where,  nevertheless, He  sustains  them 
fore  also  thnse,  like  the  dress,  may  be  from  the  inmost.  From  this  it  is  evi- 
changed.  But  as  to  what  concerns  dent,  that  the  Divine  Omnipotence 
the  order,  according  to  wliicb  the  can  by  no  means  go  out  from  itself  to 
church  is  established  by  God,  it  is  this ;  the  contact  of  any  thing  evil,  nor  pro- 
that.Gcod  is  in  all  and  every  part  of  it ;  mote  it  from  itself,  for  evil  turns  itself 
and  the  neighbor  is  he  towards  whom  away ;  thence  it  is,  that  evil  is  entirely 
order  is  to  be  exercised.  The  lau's  of  separated  from  Him,  and  cast  into  hell, 
that  order  are  as  many  as  there  are  between  which  and  heaven,  where  He 
truths  in  the  Word;  the  laws  which  is,  there  is  a  great  gulf.  From  these 
relate  to  God  will  make  its  head,  the  few  things  it  may  be  seen  how  deliri- 
laws  which  relate  to  the  neighbor  will  ous  they  are,  who  think,  and  more  so 
make  its  body,  and  tbe  ceremonies  who  believe,  aud  still  more  bo  who 
will  make  the  dress ;  for  unless  these  teach,  that  God  can  condemn  any  one, 
hold  the  others  together,  in  their  order,  curse  any  one,  cast  any  one  into  hell, 
it  would  be  as  if  the  body  were  strip-  predestinate  the  sou!  of  any  one  to 
ped  naked,  and  exposed  to  the  heat  in  eternal  death,  avenge  injuries,  be  an- 
summer,  and  to  the  cold  in  winter;  or  gry,  or  punish.  He  cannot  even  turn 
as  if  the  walls  and  roof  should  be  re-  away  his  face  from  any  one,  or  look  at 
moved  from  a  temple,  and  thus  the  him  with  a  stern  countenance ;  these 
sacred  asylum,  the  altar,  and  the  pul-  and  eimilar  things  are  contrary  to  his 
pit,  should  stand  without  protection,  essence,  and  what  is  contrary  to  this, 
exposed  K>  various  violences.  is  contrary  to  Himself. 

56.  III.  That  the  Omnipotence  57.  It  is,  at  this  day,  a  prevailing 
OP  God,  as  well  in  the  Universe  opinion,  that  the  omnipotence  of  God 
*s  IN  ALL  AND  EVERY  Part  OP  IT,  is  like  thc  absoluto  power  of  a  king  in 
pnocEEDs  AND  OPERATES  ACCORDING  the  world,  who  Can  at  his  pleasure  do 
TO  THE  Laws  op  bis  Order.  whatever  he  wills,  absolveand  condemn 

God  is  omnipotent,  because  He  has  whom  he  pleases,  make  the  guiliy  in- 
all  power  from  Himself,  and  all  others  noceiit,  declare  the  faithless  faithful, 
from  Him.  His  power  and  will  are  one;  exalt  the  unworthy  and  undeserviug 
and  because  He  wills  nothing  hut  what  above  the  worthy  and  deserving :  nay, 
is  good,  therefore  He  can  do  nothing  that  he  can,  under  any  pretext,  deprive 
but  what  is  good.  In  the  spiritual  his  subjects  of  their  goods,  a  d  s  o 
world,  no  one  can  do  any  thing  con-  tence  them  to  death ;  besid  othe 
trary  to  his  own  will ;  this  they  derive  similar  things.  From  this  inf  tuated 
there  from  God,  whose  power  and  will  opinion,  faith  and  doctrine,  con  e  n  g 
are  one.  God  also  is  Good  itself;  where-  the  divine  omnipotence,  as  ma  y  f  1 
fore,  whilst  He  does  good.  He  is  in  ties,  fallacies  and  chimeras  ha  11  d 
Himself,  and  He  cannot  go  out  of  Him-  into  the  churcli,  as  there  are  h  ng 
self.  Thence  it  appears,  that  his  om-  articulations,  and  generation  of  f  1 
nipotence  proceeds  and  operates  within  therein;  and  as  many  more    n  j  )et 


^'a'^ 


Concerning  (he  Omnipotence  of  God. 


flow  in,  as  wouJd  equal  the  number  of 
pitoliera   which   might   be  filled  with 
water  from  a  Jarge  lake,  or  of  serpents 
which  creep  out  of  their  hole«  and  re- 
gale on  a  sunny  day  i      h     d  f 
Arabia.     What  need  i     h          f  m 
tlian    two    words,    om   p                  d 
faith ;  and  then  to  sp      d  b  f        ! 
vulgar  conjectures,  fabi           d       fl 
such  as  fall  into  the  sen        f  h   body/ 
For  reason  is  utterly   b       h  d         d 
when  reason  is  banished           h     doe 
tlie  thought  of  man          I     i        f 
bird  that  flies  over  liis  h    d              I 
s  the  spirituality,  which         h       b< 


would  it  not  be  possible,  nay,  easy,  fot 
God  to  elevate  all  hell  into  heave 


ind  to  purify  every 


s  into  angels, 


the    bus 


but   1 


siench  in  the  dens  of  bens 
Lgreeable  to  the  wild  b 
nan,  unless  he  be  like  h  m 
I  of  the 


jnd 
nrtp 

know  that  good  and  evd  are  opposites, 
and  that  if  God,  from  his  omnipolence, 
could  wdl  the  one  and  the  other,  and, 
irom  willing  could  do  them.  He  could 
do  nothing  at  all?  Thus  He  would  have 
no  poiipr  much  less  omnipotence. 
Tills  would  be  as  if  two  wheels,  in  a 
contrary  motion,  should  mutually  act 
against  each  other,  from  which  re-ac- 
tion, both  wheels  would  stop  and  be 
entirely  at  rest ;  or  like  a  ship  in  a 
torrent  driving  it  contrary  to  its  course, 
which,  unless  it  rest  at  anchor,  would 
be  carried  away  and  lost ;  or  like  a 
man  who  has  two  wills  opposed  to  each 
'  other,  one  of  which  must  necessarily 
be  at  rest,  while  the  other  acts ;  but  if 
both  should  act  at  the  same  time,  de- 
lirium  or   giddiness  would   seize  his 


f 


t  h 


d  f    h  c 


58.  If  theomnipotei 
according  lo  the  faiih  a 
lute  for  doing  evil   ai 


je  of  God  were, 
this  day,  abso- 
ivell   as  good, 


result    that  God  could  convert  every 
g  lan-sheep,  and,  of  his 

emove  him  from  his 
g      side  ;    also,  that  He 
spirits  of  the  dragon 
g         f  Michael,  and  thai 
H  g  a  man,  whose  under 

g  that  of  a  mole,  thi: 

;  in  a  word,  from  a 
a  man-dove.  These 
ot  do,  because  they 
are  contrary  to  the  laws  of  his  own 
order,  although  He  continually  wills 
and  endeavors  to  effect  them.  If  He 
could  have  done  such  things.  He  would 
not  have  permitted  Adam  to  obey  the 
serpent,  and  take  fruit  from  the  tree  of 
the  knowledge  of  good  and  evil,  and 
put  it  to  his  mouth  ;  if  He  could  have 
done  it.  He  would  not  have  permitted 
Caia  to  kill  his  brother,  David  to  num- 
ber the  people,  Solomon  to  build  tem- 
ples to  idols,  and  the  kings  of  Judah 
and  Israel  to  profane  the  temple,  as 
they  so  often  did ;  nay,  if  He  could 
have  done  it,  He  would  have  saved 
the  whole  human  race,  without  excep- 
tion, through  the  redemption  of  hia 
Son,  and  would  have  extirpated  ail 
hell.  The  ancient  gentiles  ascribed 
such  omnipotence  to  their  gods  and 
goddesses,  whence  arose  their  febuloua 
stories,  as  concerning  Deucalion  and 
Pyrrha,  that  the  stones  thrown  behind 


i/Google 


50  Concerning  God  the  Creatoi. 

ihem  liecame  men  and  women ;  con-  from  all  the  several  parts ;  for  the  sere- 

Berning  Apollo,  that  he  changed  Daph-  ral  parts,  taken  together,  are  called  a 

ne  into  a   laurel ;  concerning  Diana,  universal,  as  the  particulars  are  called  a 

that  she  changed  a  hunter  into  a  stag;  general;  and  a  Qniveraal,tog    1  h 

and  that  another  of  their  gods  turned  all  its.  several  parts,  is  a  work      i        g 

(he  virgins  of  Parnassus  into  magpies,  as  one,  so  that  one  part  canno  b  1 

There  is,  at  this  day,  a  similar  belief  ed  and  affected,  without  comm 

concerning   the    divine   omnipotence,  ing  to  the  rest  some  sensible  p       p     n 

whence  so  many  fanatical,  and  thence  of  it.     It  is  from  this  quality     f     d 

heretical  opinions,  have  been  introduc-  in  the  universe,  that  there  is     m    h    g 

ed  into  the   world,   in  every   country  similar  in  all  created  things  in   h 

where  there  is  any  religion.  verse ;   but  this  will  be  illu  d  by 

59.  IV.  That  God  is  Omniscient,  compai'isons  taken  from  visibi     1     g 
THAT  IS,  PERCEIVES,  SEES  AND  KNOWS  In  the  whole  man,  there   a     g        al 
ALL  AND  EVERY  Thing,  EVEN  TO  THE  things  and  particular  things       d    1 
MOST  MINUTE,  WHICH  IS  DONE  ACCORD-  general  include  the  particula     h 

ISO  TO  Order,  and  thence  also  and  unite  themselves  togeth  hy  h 
\vi;at  is  done  contrary  to  Order,  a  connection,  that  one  depends  upon 
That  Grod  is  omniscient,  that  is,  another;  this  is  done  by  this,  that  there 
|)eroeives,  sees  and  knows  all  things,  is  a  general  covering  about  every  mem- 
is,  because  he  is  Wisdom  itself,  and  ber  there,  and  that  this  insinuates  itself 
Light  itself;  and  Wisdom  itseif  per-  into  every  part  therein,  so  that  they 
ceives  all  things,  and  Light  itself  sees  make  one  in  every  office  and  use.  For 
all  things.  That  God  is  Wisdom  itself,  example,  the  covering  of  every  muscle 
was  shown  above ;  that  He  is  Light  enters  into  every  moving  fibre,  and 
itself,  is  because  He  is  the  sun  of  the  from  itself  clothes  them  ;  in  like  man- 
angelic  heaven,  which  enlightens  the  ner,  the  coverings  of  the  liver,  the 
understandings  of  all  angels  and  all  pancreas  and  the  spleen,  enter  into  ail 
men ;  for,  as  the  eye  is  enlightened  by  the  particular  parts  which  are  within ; 
the  light  of  the  natural  sun,  so  the  un-  in  like  manner  the  covering  of  the 
derstanding  is  enlightened  hy  the  light  lungs,  which  is  called  th^  pleura,  into 
of  the  spiritual  sun  ;  nor  is  it  only  en-  the  interior  parts  of  the  lungs;  and  in 
lightened,  but  it  is  also  filled  with  in-  like  manner  the  pericardium,  into  all 
telligence,  according  to  the  love  of  and  every  pari  of  the  heart;  and,  gen- 
receiving  it,  since  this  light,  in  its  erally,  the  peritona;um,  by  anastomo- 
essence,  is  wisdom  ;  wherefore  in  David  ses,  with  the  coverings  of  all  the  visce- 
■t  is  said,  that  God  dwelletk  in  light  ra;  jn  like  manner  the  meninges  of  the 
inaceessibk ;  and  in  the  Revelation,  brain ;  these,  hy  threads  emitted  from 
that,  in  the  New  Jerusalem,  they  have  them,  enter  inio  all  the  glands  below 
no  need  of  a  can^,  because  the  Lord  them  and,  through  these,  into  all  the 
God  enlighteneth  them:  and  in  John,  fibres,  and,  through  these,  into  all  parts 
that  the  Word  which  tvas  in  the  begin-  of  the  body  ;  thence  it  is,  that  the  head, 
ning  with  God,  and  was  God,  is  the  from  the  brains  governs  all  and  every 
light,  which  enlighteneth  every  man  that  tl  ng  subject  to  tsell  The^e  th  ngs 
Cometh  into  the  world.  By  the  TTorrf  are  add  ced  merely  f  r  the  purp  se 
is  meant  the  Divine  Wisdom.  Tience  tha  from  vsible  th  gs  sone  idea 
it  is,  that  the  an  I  f  1  n  b  fom  ed  ho  v  God  perceives, 
in  wisdom,  are  n  h  b  g  d  kno  s  all  tl  gs  e  en  to  the 
of  light;  andth  n  aso  h  n  m  te  vh  ol  aredo  eaccfrding 
the  Word,  whe  m  d  d 
wisdom  is  mean                                             b       T  lat  God,  from   those  things 

60.  That  God  p  d  w  according  to  order,  perceives, 
knows  all  thii  g  h  nd  knows  all  and  every  thing, 
minute,  which  d  d  e  most  minute,  which  is  done 
order,   is,  beca                                                          o  order,  is,  because  God  does 


^'S'^ 


Concerning  the  Omniscience  of  God. 


not  hold  man  in  evil,  but  withholds  him  time  of  night,  with  lanterns  in  i.hfiii 
from  evil ;  thus  he  does  not  lead  him,  1  duds,  and  see  nothing  but  the  nearesi 
hut  fatrires  with  him  From  that  per  objects  and  the  forms  of  these  indis- 
petua]  striving  »:trugg]mg  resistance  tinctly  and  their  colors  contbeedly. 
repugnance  and  reaction  ot  the  evil  A  miii  who  is  in  some  light  of  truth, 
and  the  false  against  his  good  and  and  let  in  evil  of  life,  while  he  is  in 
truth  thus  against  Himself  He  per  the  delight  of  his  love  of  evil,  does  not 
ceives  both  their  quinlity  and  qual  at  hrst  see  truths,  otherwise  than  as  a 
itv  This  tolloHS  Irom  the  omnipresence  bat  sees  linen,  hanging  in  a  garden,  to 
of  God  in  all  and  eiery  part  of  hia  which  it  flies,  as  to  its  place  of  refuge; 
>rder  and  at  the  same  time  from  his  and  afterwards  he  becomes  as  a  bird 
perfect  knowledge  ot  all  ani  every  ol  night  and  at  length  as  an  owl;  and 
thing  there  comparatively  as  he  who  then  he  becomes  like  a  chimney-swee])- 
hds  an  ear  for  music  and  harmony  er  sticking  close  to  a  black  chimney, 
accurately  notices  every  discorlant  who  wlen  he  raises  his  eyes  upwards, 
and  unharmonious  sound  as  soon  as  -lees  the  sky  beyond  the  smoke,  and 
il  enters  in  like  manner  he  whose  when  he  looks  downwards,  be  sees  the 
senses  ire  m  their  dthght  readily  per  hre  trom  which  the  smoke  arises, 
oeives  what  IS  andelighttul  or  as  the  62  It  is  to  he  observed,  that  the 
eye  w  hich  is  looking  at  a  beautifUl  )h  perception  of  opposites  differs  from  the 
ject,  sees  it  distinctly  while  any  thing  perception  of  relatives;  for  opposites 
ugly  is  at  the  side  of  it;  wherefore  it  are  without,  and  contrary  to  those  things 
is  customary  for  painters  to  place  an  which  are  within ;  for  an  opposite  begins 
ugly  face  at  the  side  of  a  handsome  to  be,  when  one  thing  entirely  ceases  to 
one.  It  is  similar  with  the  good  and  be  any  thing,  and  another,  thing  rises 
the  true,  while  they  strive  against  the  up  with  the  effort  of  counteracting  the 
evil  and  the  false ;  for  they  are  distinct-  former,  as  a  wheel  which  acts  against 
ly  perceived  from  their  opposites ;  for  a  wheel,  or  a  stream  against  a  stream ; 
every  one,  who  is  in  good,  can  perceive  but  relatives  have  respect  to  the  dispo- 
what  is  evj! ;  and  he  who  is  in  truth,  eition  of  many  and  various  things  in 
can  see  what  is  false ;  the  cause  is,  convenient  and  agreeable  order,  as  of 
because  good  is  in  the  heat  of  heaven,  precious  stones  of  divers  colors  in  the 
and  truth  in  its  light ;  but  evil  is  in  stomacher  of  a  queen,  or  of  different 
the  cold  of  hell,  and  the  false  in  its  colored  ffowers  in  an  ornamental  gar- 
darkness  ;  which  may  be  illustrated  by  land.  There  are,  therefore,  relatives 
this,  that  the  angels  of  heaven  can  see  in  each  opposite,  in  the  good  as  well 
whatever  is  done  in  liell,  and  what  as  in  the  evil,  and  in  the  true  as  well 
monsters  are  there ;  but,  on  the  other  as  in  the  false ;  thus  in  heaven  as  well 
hand,  the  spirits  of  hell  cannot  see  any  as  in  hell ;  but  the  relatives  in  hell  are 
thing  at  all  that  is  done  in  heaven,  and  all  opposite  to  the  relatives  in  heaven. 
not  even  the  angels,  any  more  than  a  Now,  becaiwe  God  perceives  and  sees, 
blind  man,  or  more  than  an  eye  looking  and  thence  knows,  all  the  relatives  in 
into  the  naked  air,  or  ether.  Those  heaven,  from  the  order  in  which  He  is, 
whose  understandings  are  in  the  light  and  thence  perceives,  sees  and  knows 
of  wisdom,  are  like  those  who,  at  all  the  opposite  relatives  in  belt,  as  it 
noon-day,  stand  upon  a  mountain,  and  follows  from  what  was  said  above,  it  is 
see  clearly  all  things  that  are  below ;  and  manifest  that  God  is  omniscient  in  hell 
iiiose  who  are  in  still  superior  light,  as  well  as  in  heaven,  and  likewise 
are,  comparatively,  tike  those  who,  among  men  in  the  world ;  thus  that 
through  telescopes,  "  see  the  objects  He  perceives,  sees  and  knows  their 
around  and  below  them,  as  if  they  were  ev  lis  and  falses,  from  the  good  and  the 
present;  hut  tho^e  who  are  in  the  in-  true,  in  which  He  is,  and  whi~h,  in 
latuated  light  of  hell,  from  the  confir-  their  essence,  are  Himself;  for  it  la 
mation  of  falsities,  are  like  those  who  read.  If  I  ascend  into  heaven,  Tliou 
stand  upon  the  same  mountain,  in  the  mtfhtie;  if  I  lay  me  down  in  hell,  he- 


.,.^le 


53  Concerning  God  the  Creator. 

hold  Thou  art  there.  Psalm  cxxxix.  8 ;  and  also  to  those  who  are  in  the  planets 

and   in    another    place,   ^  they   dig  in  other  systems,  out  of  this  solar  sys 

through  into  hell,  thence  shall  my  hand  tern.     By  virtue  of  this  presence,  nd 

take  Ihcm,  Amoa  ix.  2,  3.  ofplace,butof  the appearanceof  place, 

63.  V.  That  God  is  Omnipresent,  1  have  conversed  with  apostles,  deceas- 

ri(OM  TUB  Firsts  to  the  Lasts  op  ed  popes,  emperors  and  kings ;  with 

Hts  Ordeb.  the  founders  of  the  present  church, 

That  God  is  omnipresent,  from  the  Luther,  Calvin  and  Melancthoo ;  and 
firsts  to  tlie  lasts  of  his  order,  is  by  with  others  from  distant  countries, 
means  of  the  heat  and  light  of  the  sun  Since  such  is  the  presence  of  angeb 
of  the  spiritual  world,  in  the  midst  of  and  spirits,  what  limits  can  be  set  to 
which  He  is :  by  means  of  this  sun,  the  Kvine  presence  m  the  universe, 
order  was  made,  and  from  it  He  sends  which  is  infinite  !  The  reason  that 
forth  heat  and  light,  whit^h  pervade  the  angels  and  spirits  have  such  presence, 
universe,  from  the  firsts  to  the  lasts  of  is,  because  every  affection  of  love,  and 
it,  and  produce  the  life  of  men  and  theuce  every  thought  of  the  under- 
every  animal,  and  also  the  vegetative  standing,  is  in  space  without  space, 
soul  in  every  germ  upon  the  earth;  and  in  time  without  time ;  for  any  one 
and  those  two  flow  into  all  and  every  can  think  of  a  brother,  relation  or 
thing,  and  cause  every  thing  to  live  friend  in  the  Indies,  and  then  have  him, 
and  grow,  according  to  the  order  im-  as  it  were,  present  to  him ;  in  like  man- 
pressedupon  themat  thecroatioo;  and  ner,hemay  beaffectedwithlheirloveby 
because  God  is  not  extended,  and  yet  recollection.  By  these  things,  because 
fills  all  the  extenses  of  the  universe,  they  are  familiar  to  every  one,  the  di- 
He  is  omnipresent.  That  God  is  in  vine  omnipresence  may,  in  some  de- 
al! space  without  space,  and  in  all  time  gree,  be  illustrated ;  and  also  by  human 
without  time,  and  that  thence  the  uni-  thoughts,  as,  when  any  one  recalls  to 
verse,  as  to  essence  and  order,  is  the  his  remembrance  what  he  has  seen 
fullness  of  God,  has  been  elsewhere  upon  a  journey  in  various  places,  he  is, 
shown ;  and  because  it  is  so,  by  omni-  as  it  were,  present  at  those  places, 
presence  He  perceives  all  things;  by  Nay,  the  sight  of  the  body  emulates  thai 
omniscience  He  provides  all  things;  same  presence;  the  eye  does  not  per- 
and  by  omnipotence  He  operates  all  ceive  distances,  except  by  intermediate 
things ;  whence  it  is  manifest,  that  objects,  which,  as  it  were,  measure 
omnipresence,  omniscience  and  omnip-  them.  The  sun  itself  would  be  near 
otcnce  make  one,  or  that  one  supposes  the  eye,  nay,  in  the  eye,  unless  in- 
another,  and  thus  that  they  cannot  be  termediate  objects  discovered  that  it  is 
separated.  so  distant:  that  it  is  so,  writers  on  op. 

S4.  The  divine  omnipresence  may  tics  have  also  observed  in  their  books, 

be  illustrated  by  the  wonderful  presence  Such  presence  has  each  sight  of  man, 

of  angels  and  spirits  in  the  spiritual  both  intellectual  and  corporeal,  because 

world.    In  this  world, because  there  is  his  spirit  sees  through  his  eyes;  bm 

no  space,  but  only  an  appearance  of  no  beast  has  similar  presence,  because 

space,  an  angel  or  a  spirit  may,  in  a  they    have   not    any    spiritual    sight, 

moment,  become  present  to  another,  From  these  things,  it  is  evident,  that 

provided  he  comes  into  a  similar  atfec-  God  is  omnipresent,  from  the  firsts  to 

tion  of  love,  and  thence  thought,  for  the  lasts  of  his  order :  that  He  is"also 

these  two  make    the   appearance   of  omnipresent  in  hell,  was  shown  in  the 

space.     That  such  is  the  presence  of  preceding  article, 

ail  there,  was  manifest  tome  from  this,  65.  VI.  That  Man  was  created 

that  I  could  see  Airicans  and  Indians  a  Form  of  Divine  Order. 

there  very  near  me,  although  they  are  That  man  was  created  a  form  of 

so  many  miles  distant  upon  earth;  nay,  divine  order,  is  because  he  was  cre- 

that  I  could  become  present  to  those  ated  an  image  and  likeness  of  God  ; 

who  are  in  other  planets  of  this  system,  and  because  God  is  Order  itself  he  was 


^'S'^ 


Concerning  tht.  Ommpotenct  tf  God.  53 

createii  an  image  and  likeness  of  or-  the  affections,  and  thence  ilie  thoughts, 
der.  There  are  two  things  from  which  in  every  man,  are  various  and  manifold, 
order  exists,  and  by  which  it  subsists —  and  some  of  them  represent  the  affec- 
Divine  Love  and  Divine  Wisdom ;  and  tion  of  one  animal,  and  some  of  another ; 
man  was  created  a  receptacle  of  them;  therefore,  images  of  their  affections 
wherefore,  also,  he  was  created  in  the  are  thus  exhibited.  But  more  will  be 
order  according  to  which  those  two  seen  concerning  these  things  in  the 
act  in  the  universe,  and  principally  following  member  concerning  Crea- 
according  to  which  they  act  in  the  an-  tion.  From  these  things  also  appears 
gelio  heaven ;  thence  all  that  heaven  the  truth,  that  the  end  of  creation  was 
is,in  thegteatest  effigy, aformof  divine  an  angelic  heaven  from  the  human 
order ;  and  that  heaven  is,  in  the  sight  race ;  consequently  man,  in  whom 
of  God,  as  one  man ;  and,  also,  there  God  may  dwell  as  in  his  receptacle ; 
is  a  plenary  correspondence  between  thence  is  the  reason  why  man  was  cre- 
that  heaven  and  man ;  for  there  is  not  ated  a  form  of  divine  order, 
any  society  in  heaven,  which  does  not  67.  God,  before  the  creation,  wae 
correspond  to  some  member,  viscus  or  love  itself  and  Wisdom  itself,  and 
organ  in  man.  Wherefore  it  is  said  these  two  in  the  eifort  of  doing  uses ; 
in  heaven,  that  this  society  is  either  in  for  love  and  wisdom,  without  use,  are 
the  province  of  the  hver,  or  the  pan-  only  volatile  things  of  reason,  and  they 
creas,  or  the  spleen,  or  the  stomach,  or  also  fly  away,  unless  they  apply  them- 
the  eye,  or  the  ear,  or  the  tongue,  &c. ;  selves  to  use.  The  two  former  also, 
the  angels  themselves  also  know  in  separate  from  the  third,  are  like  birds 
what  jurisdiction  of  any  part  of  man  which  are  flying  over  a  great  ocean, 
they  dwell.  That  it  is  so,  has  been  and  at  length,  being  wearied  with  fly- 
given  me  to  know  to  the  life.  I  have  ing,  they  fall  down,  and  are  drowned, 
seen  a  society,  consisting  of  several  Thence  it  is  evident,  that  the  universe 
thousands  of  angels,  as  one  man  ;  was  created  by  God,  that  uses  might 
whence  it  was  manifest,  that  heaven,  exist;  wherefore  also  the  universe 
in  the  complex,  is  an  image  of  God;  may  be  called  a  theatre  of  uses ;  and 
and  an  image  of  God  is  a'form  of  di-  because  man  was  the  principal  end  of 
vine  order.  creation,  it  follows,  tliat  all  and  every 
66.  It  is  to  be  observed,  that  all  thing  was  created  for  the  sake  of  man 
things  which  proceed  from  the  sun  of  and  thence  that  all  and  every  thing  of 
the  spiritual  world,  in  the  midst  of  order  was  brought  together  into  him, 
ii'hich  is  Jehovah  God,  have  some  re-  and  concentrated  in  him,  that  God 
semblance  to  man,  and  that  thence,  might  do  primary  uses  through  him. 
whatsoever  things  exist  in  that  world,  Love  and  wisdom,  without  their  third, 
ct-nspire  to  the  human  form,  and,  in  which  is  use,  may  be  compared  to  the 
their  inmost,  they  exhibit  it;  whence  heat  and  light  of  the  sun,  which,  un- 
all  the  objects,  which  are  presented  to  less  they  operated  upon  men,  animals 
I  he  eyes  there,  are  representatives  of  and  vegetables,  would  be  empty  things; 
man.  There  appear  there  animals  of  but  they  become  real,  by  influx  into 
every  kind,  and  they  are  likenesses  of  them,  and  operation  in  them.  There 
the  affections  of  the  love,  and  thence  are  also  three  things,  which  follow  each 
of  the  thoughts,  of  the  angels  ;  and  other  in  order,  end,  cause  and  effect ; 
likewise  shrubberies,  flower-gardens,  and  it  is  known,  in  the  learned  world, 
and  green  fields  there ;  and  it  is  given  that  the  end  is  not  any  thing,  unless 
to  know  what  affection  this  and  that  it  have  respect  to  the  efficient  cause, 
object  represents;  and,  what  is  won-  and  that  the  end  and  this  cause  are 
derful,  wiien  their  inmost  sight  is  open-  not  any  thing,  unless  the  effect  be 
ed,  they  know  their  own  image  in  those  produced ;  the  end  and  the  cause  may, 
tilings ;  and  this  is  the  case,  because  indeed,  be  abstractly  contemplated  in 
svery  man  there  is  his  own  love,  and  the  mind,  but  still  for  the  sake  of  some 
(hence  his  own  thought ;  and  because  effect,  which  the  end  intends  and  tho 


...^le 


64  Concerning  God  the  Creator. 

cauae  procures.      It  is  similar  witli  tence,  and  from  this,  protection  againal 

love,  wisdom  and  use ;  and  use  is  what  hell ;  and,  moreover,  unless  man,  on 

love  intends  and  produces  by  the  cause ;  his  part,  fights  with  the  evil  in  himaell 

and  when  the  use  is  produced,  love  {for  this  together  with  that  isof  order), 

and  wisdom  really  exist,  and  make  for  he  cannot  hut  be  immersed  and  over- 

themselves  a  habitation  and  abode  in  whelmed  in  hell,  and  there  be  driven 

it,  and  rest,  as  it  were,  in  their  own  about  by  evOs,  one  after  another,  as  a 

house.     It  is  similar  with  the  man  in  boat  on  the  seais  driven  about  by  tem- 

whom  are  the  love  and  wisdom  of  God,  pests. 

while  he  is  doing  uses ;  aiid  that  he  69.  The  reaison  that  man  is  so  far  in 

may  do  the  uses  of  God,  he  is  created  an  wisdom,  concerning  the  good  and  the 

image  and  likeness,  that  is,  a  form,  of  true,  from  the  divine  omniscience,  as  he 

divine  order.  lives  according  to  divine  order,  is,  be- 

68.  VII.  That  Man  is  so  far  in  cau'ie  all  ihc  love  of  good,  and  all  the 

PowEK  AGAINST  THE  EviL  AND  THE  wisdom  of  truth.  Or  all  the  good  o( 

Kai^e,    from  the    Divink   Omniio-  lo*e,  and  nil  the  truth  of  wisdom,  are 

rBNCE,ANDTHATfiEissOFARiNWi«-  h^om  God      That  it  is  ho,  is  also  ac- 

DOM  coNCKRNiNG  THE  GooD  AND  THE  cotdm^  to  the   confessioR  of  all  the 

TRuE.FRora  THE  Divine  Omniscience,  churcliea    in    the    Christian    world  ; 

AND  THAT  HE  IS  SO  PAR  IN  GoD  FROM  whenoo  It  foilows,  that  man  cannot  be 

THE   Divine   Omnipresence,  as    he  interiorly  in  any  truth  of  wisdom  un- 

LIVES  ACCORDING  TO  DiviNE  Order  Jcss  froHi  God,  because  God  is  Omnis- 

The  reason  that  man  is  so  far  in  cience,  tliat  is,  infinite  wisdom.     The 

power  against  the  evil  and  the  false,  human  mind  is  distinguished  into  three 

fromthedivine  omn'.potence,ashe  hves  degreeo,  like  the  angelic  heaven,  and 

iccording  to  divine  order,  is,  because  thenoe  it  may  be  elevated  to  a  degree 

no  one  can  resist  evils,  and  the  falses  higher  and  higher,  and  also  it  may 

thence,  but  God  alone;  for  all  evils,  and  be   let  down  to  a  degree  lower  and 

the  falses  thence,  are  from  hell ;  and  in  lower ;  but  as  far  as  it  is  elevated  to 

hell  they  cohere  as  one,  just  as  all  goods,  the  higher  degrees,  so  far  it  is  elevated 

and  the  truths  thence,  do  in  heaven ;  into    wisdofti,  because    into  the  Hghl 

for,  as  was  said  above,  the  whole  heav-  of  heaven ;  and  this  cannot  he  done, 

en  is,  in  the  sight  of  God,  as  one  man,  except  by  God ;  and  as  far  as  it  is  ele- 

and,  on  the  other  hand,  hell  as  one  vated  thither,  ao  far  it  is  a  man;  and 

giant,  which  is  a  monster ;  wherefore,  aa  far  as  it  is  let  down  to  the  lower  de- 

to  act  against  one  evil  and  one  false  grees,  so  far  it  is  in  the  infatuated  light 

th  n                  t  as  "    t  tl    t          1  f  h  11       d       f     't  "        t     man,  but 

g  an         h  11         d  h                        d  be          M          1       f      his  reason, 

buGdbeaeH             apt  stnd                pnhf        and  looks 

wh              IS  m      f         1      n    n      n  tow    d    I         n       h  h     f      ,  and  can 

I       1     gje           I              p           G  d  I                      h             h    but  a  beast 

hfmhlfn                 p  dphf         n     posture  par- 

h        1     nd    1    fl       h  11  1       I    1           h       d       h  his  whole 

than  a  fish  has  against  the  ocean,  than  countenance   looks  thither  ,   nor  can 

a  flee  against  a  whale,  or  than  a  parti-  he,  without  difficulty,  raise  it  up  to- 

ele  of  dust  against  a  falling  mountain,  wards  heaven.     The  man  who  elevatea 

and  much  less  than  a  locust  has  against  his  mind  to  God,  and  acknowledge 

an  elephant,  or  a  fly  against  a  camel,  that  all  the  truth  of  wisdom  is  from 

And,  moreover,  man  has  still  lesspow-  Him,  and,  at  the  same  time,  lives  ac- 

er  :igainst  the  evil,  and  the  filse  thence,  cording  toui.ier,  is  like  one  who  stands 

Iwcause  he  is  born  in  evil,  and  evi!  upon  a  high  tower,  and  sees  a  populous 

cannot  act  agairst  itself.      Hence  it  city  below  him,  and,  at  the  same  time, 

follows,  that  unless  a  man  lives  accord-  whatever  is  done  there  in  the  streets ; 

ing  to  divine  order,  that  is,  unless  he  but  the  man  who  confirms  in  himself 

acknowledges  God  and   his  omnipo-  the  idea,  that  all  the  truth  of  wisdom 


i/GoogIc 


Concerning  the  Omnijjolence  of  God. 


is  from  the  natural  light  with  him,  thus 
from  himself,  is  like  one  who  stays  in  a 
cavern  under  that  tower,  and  loolts, 

1       gh    h    h  1  ■  m 

h  gb 

n  d  h 


h  h    h  g 

g  h  P 

of  dung.  It  flies  to  it  and  resales  ittelt 
with  its  stench  E  y  n  n  as  1  n 
as  he  lives  in   h  Id       ^ll      n   1 

midst  betwee     1         u     nd  I   11      nd 
thence  is  in  eq    lb  urn    so    1       1 
has  freedom  ot      11  to  look    p       d 
God,  or  downwa  d       h  II      t  h    1     k 
upwards  to  G  d,  h    a  k       I  dg      1 
all  wisdom  ia  from  God,  and  he,  as  to 
his  spirit,  is  actually  wi^  the  angels  in 
heaven ;  but  he  who  looks  downwards, 
as  every  one  does  who  is  in  the  false 
from  evii,  is,  as  to  his  spirit,  actually 
with  the  devils  in  hell. 

70.  That  man  is  so  far  in  God,  from 
the  divine  omnipresence,  as  he  lives 
according  to  order,  is  because  God  is 
omnipresent,  and  because  where  He 
is,  in  his  order,  there  He  is  as  in  Him- 
self; because  He  is  Order  itself,  as  was 
Bhown  above.  Now,  because  man  was 
created  a  form  of  divine  order,  God  is 
in  him,  and,  so  far  as  he  lives  accord- 
ing to  divine  order,  fully ;  but  if  he 
does  not  live  according  to  divine  order, 
still  God  ia  in  him,  but  in  the  highest 
parts  of  him,  and  gives  liim  the  power 
to  understand  truth  and  to  will  good ; 
that  is.  He  gives  him  a  faculty  for  un- 
derstanding, and  an  inclination  for 
loving;  but  as  far  as  man  lives  contra- 
ry to  order,  so  far  he  shuts  up  the  low- 
er parts  of  his  mind,  or  spirit,  and 
thus  prevents  dod  from  descending  and 
Sil'ng  the  lower  parts  of  him  with  his 
presence ;  thence  God  is  in  him,  but 
ho  not  in  God.  It  is  a  general  canon 
in  heaven,  that  God  is  in  every  man, 


5ft 

evil  as  well  as  good,  but  ihit  min  i" 

not  in  God,  unless  he  lives  accurdmg 

to  order ;  for  the  Lord  says,  that  JIi 

I        k  should  he  i»  Him,  and 

I  hn  XV.  4.   That  man 

God  fe  accordmg  to  order, 

b  God  is  omnipresent  in  the 

se        d       all  and  every  part  of 

n       t  of  those   parts,   for 

r ;  but  in  those  things 

b  ry  fo  order,  which  are 

e  out  of  the  inmost, 

G  m         sent  by   a  continual 

gg  m,  and  by  a  continual 

ff'rt  to  them  back  to  order; 

r  as  man  allows  him- 
u  t  back  to  order,  so  far 
God  IS  omnipresent  in  the  whole  of 
h  m  q       tly,  so  far  God  is  in 

h  nd  1  God.  The  absence  of 
God  f  is  no   more   possible 

ban   h      b  of  the  sun,  by  means 

of  !        and  1  gl  ,  from  the  earth ;  the 

bj  of  I  earth,  however,  are  not 
aff  Hy  1  m's  virtue,  except  ho 
far  as  they  receive  the  light  and  heat 
proceeding  from  it,  as  is  done  in  the 
time  of  spring  and  summer.  These 
things  may  be  thus  applied  to  the  om- 
nipresence of  God ;  that  man  is  so  far 
in  spiritual  heat,  and,  at  the  same  time, 
in  spiritual  light,  that  ia,  in  the  good 
of  love  and  in  the  truth  of  wisdom,  as 
he  is  in  order.  Spiritual  heat  and 
light,  however,  are  not  like  natural 
heat  and  light;  for  natural  heat  re- 
cedes from  the  earth  in  the  time  of 
winter,  and  light  in  the  time  of  night: 
and  this  is  the  case,  because  the  earth, 
by  its  rotations  about  its  axis,  and  its_ 
revolutions  about  the  sun,  makes  those 
times.  But  spiritual  heat  and  light  are 
not  so;  for  God,  by  means  of  his  sun, 
is  present  with  both,  and  does  not  un- 
dergo changes,  as  the  sun  of  the  world 
apparently  does.  Man  himself  turns 
himself  away,  comparatively,  as  the 
earth  turns  from  its  sun ;  and  when  he 
turns  hiinaelf  away  from  the  truths  of 
wisdom,  he  is  like  the  earth  turned 
from  its  sun  in  the  time  of  night;  and 
when  he  turns  himself  away  from  the 
goods  of  love,  he  is  like  the  earth  tuni- 
ed  from  its  sun  in  the  time  of  winter. 
Such  is  the  correspondence  between 


tlo.te<:b,  Google 


5o  Concerning  God  the  Creator. 

the  efFecls  and  usos  from  the  sun  of  the  1  said,  "I.  That  God  Ib  Order  itaeU 
spiritual  world,  and  the  effects  and  uses  II.  That  He  created  man  from  order 
from  the  sun  of  the  natural  world.  in  order  and  to  order.  III.  That  He 
created  his  rational  mind  according 
'  '  to  the  order  of  the  whole  spiritual 
71.  To  the  ahove  shall  he  added  three  world,  and  his  body  according  to  the 
Relations.  First.  I  once  heard  un-  order  of  the  whole  natura]  world  ; 
der  me,  as  it  were,  a  roaring  of  the  sea ;  wherefore  man  was  called,  by  the  an- 
and  I  asked,  "What  is  this?"  And  dents,  ^  little  heaven,  s.ad  a  little  v>orld 
some  one  said  to  me,  that  it  was  a  IV.  That  thence  it  is  a  law  of  order, 
tumult  amongst  those  who  are  gathered  that  man,  from  his  little  heaven,  or  lit- 
together  in  the  lower  part  of  the  earth,  tie  spiritual  world,  should  govern  his 
which  is  nest  ahove  hell ;  and  present-  little  world,  or  his  little  natural  world, 
Jy  the  ground,  which  made  a  cover-  as  God,  irom  his  great  heaven,  or  spir- 
ing over  them,  opened  wide,  and  lo  itual  world,  governs  the  great  world,  or 
through  the  opening,  there  flew  out  in  natural  world,  in  all  and  every  part  of 
flocks,  hirds  of  night,  which  spread  it.  V.  That  it  is  a  law  of  order  thence 
themselves  to  the  left  hand ;  and  imme-  resulting,  that  man  ought  to  introduce 
diately  after  them,  rose  up  locusts,  himself  into  faith  by  truths  from  the 
which  leaped  upon  the  grass  of  the  Word,  and  into  charity  by  good  works, 
ground,  and  made  a  desert  wherever  and  thus  to  reform  and  regenerate 
they  came;  and  a  little  afterwards,  I  himself  VI.  That  it  is  a  law  of  or- 
hfard  alternately  from  those  birds  of  der,  that  man  should  purify  himself 
night,  as  it  were  a  howling,  and  at  the  from  sins  by  hfe  own  labor  and  power, 
side  a  horrid  screaming,  as  it  were  from  and  not  stand,  still  in  a  belief  of  his 
spectres  in  the  woods.  After  this,  I  inability,  and  expect  that  God  should 
saw  beautiful  birds  ftom  heaven,  which  immediately  wipe  away  his  sins.  VII. 
spread  themselves  to  the  right  hand :  It  is  also  a  law  of  order,  that  man 
those  birds  were  remarkable  for  their  should  love  God  with  all  his  soul,  and 
wings  as  of  gold,  interspersed  with  with  all  his  heart,  and  his  neighbor  aa 
streaks  and  spots  as  of  silver,  and  upon  himseif,  and  not  wait  and  expect  that 
the  heads  of  some  of  them  were  crests  such  Jove  should  be  infiised  into  his 
i¥i  the  form  of  crowns.  Whilst  I  was  mindandhiaheart,immediately,byGod, 
iijoking  and  wondering  at  these  things,  as  bread  from  the  baker  is  put  into  his 
suddenly  a  spirit  raised  himself  up  mouth;  besides  many  similar  things." 
irom  the  lower  partof  the  earth  where  When  the  satan  had  heard  these  things, 
that  tumult  was,  who  could  trans-  he  replied,  with  a  mild  voice,  in  which 
form  himself  into  an  angel  of  light;  there  was  inwardly  craft,  "What 
and  he  cried,  "  Where  is  he  who  spgitks  is  it  that  you  say  ?  that  man,  of  his 
■  and  writes  concerning  the  order,  to  own  power,  is  to  introdace  himself 
which  the  omnipotent  God  has  tied  into  order,  by  obeying  its  laws  i  Do 
himself,  in  relation  to  man  1  We  have  yon  not  know,  that  man  is  not  under 
heard  these  things  below,  through  the  the  law,  but  under  grace  1  that  all 
covering."  While  he  was  above  that  things  are  given  to  him  freely  1  and 
earth,  he  ran  through  a  paved  street,  that  he  cannot  take  any  thing  to  him- 
and  at  length  came  to  me,  and  imme-  self,  unless  it  be  given  him  from  heav- 
diately  feigned  himself  an  angel  of  en  ?  and  that  man,  of  himself,  has  no 
heaven,  and  speaking  in  a  tone  not  his  more  power  to  act  than  the  statue,  Lot's 
own,  he  said,  "Are  you  the  man  who  wife,  or  no  more  than  Dagon,  the 
thinks  and  speaks  concerning  order?  idol  of  the  Philistines  at  Ekron?  and 
Tell  me,  briefly  what  order  is  and  that  thus  it  i'l  impossible  for  man  to 
some  things  which  are  jf  order  And  justity  him'^elf  which  must  be  done 
I  replied,  "  I  will  tell  you  tl  e  general  by  faith  and  charity  f  In  reply  to 
things,  but  not  thp  particulars  because  these  q  lestions  I  only  said,  "  It  is  also 
you  cannot  comprehend  them        And  a  law  of  order    that  man,  by  his  own 


i/GoogIc 


as  a  balar 

ce  in 

the 

hand  of  him  who 

uses   it." 

There  stood 

at  the  sides 

some  who  wer 

uple 

in  faith  and 

upright 

n   he 

rt. 

of  them  in- 

flamed  in 

their 

eyes,  son 

ne  as  it  were 

amazed, 

some 

t  we 

re    intoxicat- 

ed,    and 

some 

as 

it   were  snifocat- 

Cottceming  ilie  Omnipotence  of  God.  57 

labor  and  p  uer  should  procure  to  piety  of  the  woishippersof  Godi  What 
hnnseli  liith  by  means  of  truths  from  is  easier  for  Go<l  than  to  bestow  faith, 
the  Word  and  jet  he  should  believe,  and  tlius  salvation,  upon  all  1  What  is 
that  nft  1  grain  ot  faith  is  from  him-  necessary  for  this  but  a  single  word? 
sell  but  from  God  and  also  that  man.  And  if  all  are  not  saved,  does  He  nol 
by  his  own  labor  and  power,  should  act  contrary  to  his  own  words,  which 
mstity  himself  and  yet  he  should  be-  are,  that  He  desires  the  salvation  of 
iieve  that  nol  a  jot  of  justification  is  all,  and  the  death  of  none?  Say,  there- 
from himseli  but  irom  God.  Is  it  not  fore,  from  whom,  and  in  whom,  is  tlie 
commanded  that  man  should  believe  cause  of  the  damnation  of  those  who 
in  God  and  love  God  with  all  his  perish."  And  then  one  of  the  Dutch- 
strength  and  his  neighbor  as  himseif?  men,  a  Supralapsarian  Predestinarian, 
Thmk,  and  say  how  these  things  could  said,  "  Is  not  this  according  to  the 
bare  been  commanded  by  God,  if  man  good  pleasure  of  the  Almighty  ?  Shall 
had  no  power  to  obey  and  do  them."  the  clay  find  fault  with  the  potter,  be- 
When  the  satan  had  heard  this,  he  was  cause  he  has  made  of  it  a  vessel  of  dis- 
changed  as  to  his  face,  which  from  white  honor?"  And  another  said,  "  The 
became  at  first  dark,  and  then  black;  salvation  of  every  one  is  in  His  hand 
and  sppaking  from  his  own  mouth,  he 
said  You  have  spoken  paradoxes 
again  t  paradoxes ;"  and  then  he  in- 
stantl]  sunk  down  to  his  companions, 
and  disaj  peared.  And  the  birds  on 
the  left  hand,  together  with  the  spec- 
tres uttered  unusual  sounds,  and  cast 

themsel^e'*  into  the  sea,  which  is  there  ed,    muttering    amongst    themselves, 

called  the  Sea  Sapk,  and  the  locusts  "  What   have   we   to   do  with    those 

foUiwed  them  by  leaps;  and  the  air  deliriums?    Their   faith   has  infatuat- 

waa  purified,  and  the  earth  was  cleared  ed    them,    which    is,   that    God    the 

of  those  wild  creatures,  and  the  tumult  Father  imputes  the  righteousness  of 

below  ceased,  and  it  became  tranquil  his  Son  to  whomsoever  and  whenso- 

and  serene.  over  He  pleases,  and  sends  the  Holy 

73.    Second    Relation.     I    once  Spirit  to  give  assurances  of  that  right 

heard  an  unusual  murmur  at  a  dis-  eousness ;  and,  lest  man  should  claim 

tance,  and  I,  in  the  spirit,  followed  the  any  thing  to  himself,  in  the  work  of 

direction  of  the  sound,  and  approached  salvation,  he  must  he  altogether  like  a 

to  it.     When  I  came  to  the  beginning  stone  in  the  business  of  justification, 

of  it,  behold  there  was  a  company  of  and  like  a  stock  in  spiritual  things." 

spiritsreasoningaboutlMPUTATioNand  And  one  of  them  thrust  himself  into 

Pbf.destination.     They  were  Dutch-  the  company,  and  speaking  with  a  loud 

men  and  Englishmen ;  and  some  from  voice,    he  said,   "  O  you  simpletons, 

other  nations'  were  intermixed,  who,  your  reasoning    is  futile.      You    are 

at  the  conclusion  of  every  argument,  totally  ignorant  that  the   omnipotent 

exclaimed,  "Wonderful!  Wonderful!"  God  is  Order  iteeif,  and  that  the  laws 

Thequestion discussed  was,  "Why  God  of  order  are  myriads,  even  as  many  as 

does  not  impute  the  merit  and  righte-  there  are  truths  in  the  Word,  and  that 

ousness  of  his  Son  to  all  and  every  one  God  cannot  act  contrary  to  them,  fae- 

created  and  afl;erwards  redeemed  by  cause  to  act  contrary  to  them,  would 

Him.     Is  He  not  omnipotent  ?    Could  be  to  act  contrary  to  Himself,  and  thus 

He  not,  if  He  would,  make  Lucifer,  not  only  contrary  to  his  justice,  bnl 

the  dragon,  and  all  the  goats,  archan-  also    contrary    to   his    omnipotence." 

gels?    Is  He  not  omnipotent?     Why  And  he  saw  at  his  right  hand,  as  it 

does  He  permit  the  injustice  and  im-  were  a  sheep,  and  a  lamb,  and  a  dove 

piety  of  the  dovil  to  triumph  over  the  flying;  and  at  his  left  hand,  as  it  were 

righteousness  if  his  Son,  and  over  the  a  goat,  a  wolf,  and  a  vulture ;  and  he 


lostecb,  Google 


58  Concenitng  God  ike  Creatoi 

said,  ■'  Do  you  suppose  that  God,  by  and  also  like  Nero.  After  we  tegan 
virtue  of  his  omnipotence,  could  change  to  think  of  omnipotence  tied  up  bj 
that  goat  into  a  sbeep,  ot  that  wolf  into  laws,  we  became,  as  it  were,  drunken 
a  latnb,  or  that  vulture  into  a  dove,  or  and  are  ready  to  fall  into  a  swoon,  un 
the  contrary?  No;  for  it  js  contrary  to  less  a  reniedy  be  quickly  applied;  for, 
the  laws  of  his  order,  of  which  not  according  to  our  faith,  we  have  prayed 
even  a  tittle  can  fall  to  the  ground,  that  God  the  Father  would  have  mer- 
according  to  his  own  words.  How,  cy  on  us,  for  the  sake  of  his  Son ;  and 
then,  can  He  insert  the  righteousness  we  believed,  that  He  could  have  mercy 
of  his  Son's  redemption  into  any  one  on  whom  He  would,  and  remit  sins  to 
who  rebels  against  the  laws  of  his  whom  He  pleased,  and  save  whom  He 
righteousness  1  How  can  Righteous-  would ;  and  we  durst  not  take  away 
nesB  itself  commit  unrighteousness,  the  least  particle  from  his  omnipotence, 
predestinate  any  to  hell,  cast  any  into  Wherefore,  to  bind  God  with  the  chains 
the  fire,  at  which  the  devil  stands  with  of  any  of  his  own  laws,  we  regarded 
torches  in  his  hand  to  feed  it  ?  O  as  great  wickedness,  because  it  seem 
simplelons,  destitute  of  liie  spirit !  ed  contTadictory  to  his  omnipotence.' 
your  faith  has  seduced  you.  Is  it  not  Having  said  these  words,  they  looked 
as  a  snare  in  your  hands  for  catching  at  me,  and  I  at  them,  and  I  saw  that 
doves?"  A  certain  magician,  hearing  they  were  amazed;  and  I  said,  "I 
tliese  words,  formed  a  snare,  as  it  were,  will  pray  to  the  Lord,  and  thence  will 
from  that  faith,  and  hung  it  upon  a  bring  to  you  a  remedy,  by  illustrating 
tree,  saying,  "You  will  see  that  I  this  subject;  but  now  only  by  esam- 
shall  catch  that  dove."  And  presently  pies."  And  I  said,  "The  omnipo- 
a  hav'k  flew  up,  and  put  his  neck  into  tent  God  created  the  world,  from  the 
the  snare,  and  was  caught;  and  the  order  in  Himself,  and  thus  into  the  or- 
dove,  seeing  the  hawk,  flew  away,  der  in  which  He  is,  and  according  ta 
The  by-standers  wondered,  and  ex-  which  He  governs;  and  He  stamped 
claimed,  "Even  this  sport  is  a  proof  of  upon  the  universe,  and  upon  all  an^ 
Justice-"  every  part  of  it,  its  proper  order;  up 
73.  The  next  day  there  came  to  me  on  man,  beast,  bird,  fish,  worm  anr 
several  from  the  company  who  were  treeof  every  kind;  nay,  upon  the  gras; 
in  the  faith  of  predestination  and  im-  its  own  order.  But,  to  illustrate  b; 
putation,  and  they  said,  "  We  are,  as  examples,  I  will  briefly  adduce  the  fol 
it  were,  drunken,  not  with  wine,  but  lowing  i  The  laws  of  order,  prescrib 
with  the  discourse  of  that  man  yester-  ed  to  man,  are,  that  man  should  ac 
day.  He  spoke  concerning  omnipo-  quire  for  himself  (ruths  from  the  Word_. 
tence,  and,  at  the  same  time,  concern-  and  think  of  them  naturally,  and,  as 
ing  order  ,■  and  concluded  that,  as  far  as  he  can,  rationally,  and  thus  pro- 
there  is  divine  omnipotence,  so  also  cure  for  himself  natural  faith  :  the  laws 
there  is  divine  order,  nay,  that  God  of  order,  then,  on  the  part  of  God, 
himself  is  Order ;  and  he  said,  that  are,  that  He  should  approach  and  fill 
there  are  as  many  laws  of  order  as  the  truths  with  his  divine  light,  and 
there  are  truths  in  the  Word,  which  thus  man's  natural  faith,  which  is  only 
are  not  only  thousands,  but  myriads  of  science  and  persuasion,  with  his  divine 
myriads,  and  that  God  is  bound  to  his  essence ;  thus,  and  not  otherwise,  sav- 
lawsthere,  andmanto  his.  What,  then,  ing  faith  is  produced.  The  case  is 
is  the  divine  omnipotence,  if  it  is  tied  similar  with  charity ;  but  we  will  men- 
up  by  laws?  for  thus  all  that  is  absolute  tion  some  pa^rticulara.  God  cannot, 
recedes  from  omnipotence ;  and,  in  according  to  the  laws  of  his  order, 
that  case,  is  not  the  power  of  God  less  remit  sins  to  any  man,  except  so  far 
than  that  of  a  king  in  the  world,  who  as  man,  according  to  his  laws,  ceases 
is  a  monarch?  for  he  can  change  the  from  them.  God  cannot  spiritually 
laws  of  justice  at  his  pleasure,  and  act  regenerate  man,  except  so  far  as  man, 
absolutely,    like    Octavius   Augustus,  according  to  liis  laws,  naturally  regen- 


.,-^,v 


Concerning  the  Otmiipotcnce  of  God.  59 

erales  himself.     God  b  in  the  perpct-  civil   order,    all    tlic*  were   men  of 

ual  effort  of  regenerating,  and  thus  of  iscience  and  erudition     and,  moreover, 

saving  man;  bat  this  He  cannot  effect,  I  saw  some  with  turbans,  who  were 

except  as  man  prepares  himself  a  re-  illiterate      I   approached,   and   heard 

ceptacle,  and  thus  prepares  the  way  for  them  conversmg  together  concerning 

God,   and   opens  the   door ;    a  bride-  Divine  Power  without  limits,  baying, 

groom  cannot  enter  into  the  chamber  that  if  it  proceeded  according  to  any 

of  a  virgin  not  betrothed  to  him ;  she  established  laws  of  order,  it  could  not 

shuts'the  door,  and  keeps  the  key  with  be  without  limits,  but  limited,  and  tiiua 

her  within;    bnt  after  the  virgin  has  power,  and  not  omnipotence.     But  who 

been  betrothed,  she  gives  the  key  to  does  not  see,  that  no  law  of  necessity 

the  bridegroom.      God  could  not,  by  can  compel  omnipotence  to  do  so,  and 

his  omnipotence,  have  redeemed  men,  not  otherwise?    Certainly,   while  we 

unless  He  had  become  man ;  nor  could  think  of  omnipotence,  and  at  the  same 

He  hare  made  his  Human  Divine,  un-  time  of  the  laws  of  order,  according 

less  his  Human  had  been,  at  first,  aa  to  which  it  is  obliged  to  proceed,  our 

the  humanof  an  infant,  and  afterwards  preconceived    ideas   concerning    om- 

as  the  human  of  a  boy ;  and  unless  nipotence  fall,  like  a  hand  when  its 

the  Human  afterwards  had  formed  it-  staff  is  broken.     When  they  saw  me 

selfinto  a  receptacle  and  habitation,  near  them,  some  of  them  ran  up  tome, 

into  which   its  Father  might  enter ;  and,  with  some  vehemence,  said,  "Are 

which  was  done  by  fuIfilJing  all  things  jou  the  man  that  has  circumscribed 

of  the  Word,  that  is,  all  the  laws  of  God  with  laws,  as  with  bonds?     How 

order  there;  and  as  far  as  He  did  this,  insolent  this  is!    Thus  you  have  also 

so  far  He  united  Himself  to  the  Father,  torn  to  pieces  our  faith,  upon  wliich  our 

and  the  Father  united  Himself  to  Him.  salvation  is  founded,  in  the  midst  of 

But  these   are   a  few   things,  adduced  which  we  place   the  righteousness  of 

for  tiie  sake  of  illustration,  that  you  may  the   Redeemer ;    upon   that,  the   om- 

see,  that  the  divine  omnipotence  is  in  nipotence  of  God  the  Father ;  and  we 

order,  and  that  its  government,  which  make  the  operation  of  the  Holy  Spirit 

is  called  Providence,  is  according  to  an  appendage ;   and  the  efiicacy  of  it 

order ;  and  that  it  acts  continually  and  is  in  the  absolute  impotency  of  man,  in 

eternally  according  to  the  laws  of  its  spiritual  things,  for  whom  it  is  enough 

order;  and  that  it  cannot  act  contrary  to  speak  of  the  fullness  of  justification, 

to  them  nor  change  them,  as  to  a  sin-  wliich  is  in  that  faith,  from  the  om- 

gle  tittle,  because  order,  with  all  its  nipotence  of  God.     But  we  have  heard 

laws,  is  Himself,"     When  these  words  that  you  see  vanity  in  it,  because  there 

were   sfiokeii,    a  radiant  light,  of  a  is  in  it  nothing  of  divine  order  on  the 

golden  color,  flowed  in  through  the  part    of   man."     On    hearing    these 

roof,  and  formed  cherubs  flying  in  the  words,  I  opened  my  mouth,  and,  speak- 

air  ;    and   the  effulgence  thence  en-  ing  with  a  loud  voice,  I  said,  "  Learn 

lightened  the  temples  of  some  towards  the  laws  of  divine  order,  and  after- 

the  occiput,  but  not  as  yet  towards  the  wards  open  that  faith,  and  you  will  see 

forehead ;  for  they  muttered,  "  We  are  a  vast  desert,  and  in  it  aa  oblong  and 

still  ignorant  what  order  is."    And  I  crooked  Leviathan,  and  all  around  it, 

said,  "It  will  be  revealed  to  you,  when  nets,  as  it  were,  entangled  into  an  in- 

""the  tilings  hitherto  said  to  you  shall  explicable  knot;  but  do  you,  as  it  is 

have  received  some  light."  read  of  Alexander,  when  he  saw  the 

74.  Third   Rei.*tion.     I  saw,  at  Gordian  knot,  that  he  drew  his  sword, 

a  distance,  several  gathered  together,  and  cut  it  in  two,  and  thus  loosed  its 

with  caps  on  their  heads ;  some  with  entanglements,  and  threw  its  thongs 

caps  bound  around  with  silk   and  who  on  the  ground,  and  trampled  theni  un- 

were  of  the  ecclesiastic  order ;  some  der  his  feet"      At  these   words,  the 

with  caps  whose  borders  were  adorned  congregation  bit  their  fj>ngues,  wishing 

with  bands  of  gold,  who  were  of  the  to  sharpen   them    for    invectives;   bul 


ugk 


60  Voncemtng  God  the  Creator. 

they  durst  not,  because  they  *aw  heav-  inscribed  on  love  from  wisdom  hut  it  is 
en  o  len  above  me,  and  heard  a  voice  a  contradiction,  that  God  can  act  con 
tl  nee — "  Lsten  wti  mode  at'o  to  trary  to  the  laws  of  his  own  jjstice  and 
hea  o  he  h  e  h  s  he  love;  and  this  would  not  be  from  judg- 
de  acco  d  ng  to  the  la  s  of  hich  n  ent  and  wisdom.  Such  a  contradic- 
e  o  un  po  en  Grod  ac  a  God  f  on  tjon  is  implied  in  jour  faith,  which  is, 
H  e  aa  Orde  n  o  de  ad  no  that  God  can,  out  of  mere  grace,  jus- 
3  de  c  a  ed  1  e  un  e  se  and  ke  t  fy  the  unjust,  and  endow  him  with 
w  e  n  an  n  hon  He  fixed  t  e  laws  a  the  gifts  of  salvation  and  the  re- 
of  his  order,  by  which  he  became  an  wards  of  life.  But  I  will  say,  in  a  few 
image  and  likeness  of  God;  which  laws,  words,  what  the  omnipotence  of  God 
in  the  sum,  are,  that  he  should  believe  is.  God,  by  his  omnipotence,  created 
in  God  and  love  his  neighbor,  and  as  the  universe,  and,  at  the  same  time,  in- 
far  as  he  does  those  two  things  by  nal-  troduced  order  into  all  and  every  pan 
Ural  power,  so  far  he  makes  himself  a  of  it;  God  also,  by  his  omnipotence, 
receptacle  of  the  divine  omnipotence,  preserves  the  universe,  and  watches 
and  so  far  God  conjoins  Himself  to  over  the  order  there,  with  all  its  laws, 
him,  and  him  to  Himself;  thence  his  perpetually,  and  when  any  thing  gets 
faith  becomes  living  and  saving,  and  out  of  order.  He  puts  it  back  again, 
his  practice  becomes  charity,  also  liv-  and  re-establishes  it.  Moreover,  God, 
ing  and  saving.  But  it  should  be  by  his  omnipotence,  established  the 
known,  that  God  isperpetuaJlypresent,  church,  and  revealed  the  laws  of  its 
and  continually  strives  and  acts  in  man,  order  in  the  Word;  and  when  it  fell 
and  also  touches  his  free  will,  but  never  from  order.  He  re-established  it,  and 
violates  it ;  for  if  He  should  violate  the  when  it  fell  totally,  He  came  down  into 
free  will  of  man,  man's  dwelling  in  the  world, and,by  assuming  the  Human 
God  would  perish,  and  there  would  be  He  clothed  himself  with  omnipotence, 
that  of  God  only  in  man ;  and  this  and  restored  it,  God,  by  his  omnipo- 
dwolling  is  in  all,  as  well  in  those  who  tence,  and  also  his  omniscience,  ex- 
are  upon  the  earth  as  in  those  who  are  amines  every  one  after  death,  and  pre- 
in  the  heavens,  and  also  in  those  who  pares  the  righteous,  or  the  sheep,  for 
are  in  the  helis;  for  thence  is  their  their  places  in  heaven  and  forms  heav- 
power  to  will  and  understand,  B  f  h  dlipp  h 
there  is  no  reciprocal  dwelling  of  m  n  i„h  I  f  J 
in  God,  except  with  those  who  h  pi  h  II  d  t  m  1  !!  t 
according  to  the  laws  of  o  d  p  h  m  and  Hdpsebohh  u 
scribed  in  the  Word;  and  he  e  be  d  h  11  soc  and  ng  g 
images  and  likenesses  of  H  m  and  d  n  11  h  f 
them  paradise  is  given  for  a  pos^e  1  ,  h  h,  h  ,  as  many 
and  the  fi'uit  of  the  tree  o  e  fo  as  the  stars  in  the  firmament  of  the 
food.  But  the  rest  gathe  hemse  es  world ;  and  He  joins  the  societies  in 
together  around  the  tree  of  e  nowl  heaven  together  into  one,  that  they  may 
edge  of  good  and  evil,  and  alk  n  h  be  as  one  man  in  his  sight ;  in  like  man- 
the  serpent  there,  and  ea  bu  afte  ner,  the  congregations  in  hell,  that  they 
wards  they  ai  e  driven  out  o  pa  ad  se  n  ay  be  as  one  devil ;  and  He  separates 
yet  God  does  not  leave  them  hu  ej  he  former  from  the  latter  by  a  gulf, 
leave  God."  Those  in  caps  under-  lest  hell  should  do  violence  to  iieaven, 
stood  and  approved  these  words ;  but  and  lest  heaven  should  occasion  tor- 
those  in  turbans  denied,  and  said,  "  la  ment  in  hell ;  for  those  who  are  in  hell 
not  omnipotence  thus  limited?  and  is  are  tormented  in  proportion  as  heaven 
not  limited  omnipotence  a  contradic-  flows  in.  Unless  God,  by  his  omnipo- 
tion?"  But  I  replied,  "It  is  not  a  tence,  should  every  instant  act  in  heav- 
contradiction  to  act  omnipotently  ac-  en  and  in  hell,  the  bestial  nature  would 
cording  to  the  laws  of  justice,  and  with  enter  into  men  to  such  a  degree,  that 
judgment,  or  according  to  the   laws  they  could  no  lonaer  be  restrained  bv 


^'a'^ 


Concerning  the  Creation  of  the  Universe, 


61 

ihe  laws  of  any  order,  and  thus  the  capsundertheirarms,praismgGod;  fo- 

humati  race  wouJd  perish.     These  and  in  that  world,  the  intelligent  wear  caps 

similar  things  would   happen,   unless  Not  so  those  who  wore  turbans,  o» 

God  were  Order,  and  omnipotent  in  or-  cause  they  are  bald,  and  baldness  signi- 

der."     On  hearing  these  words,  those  fiesdullnesaorstupidity;  andthesewent 

who  wore  caps  went  away,  with  their  away  to  the  left,  but  those  to  the  righl. 


CONCERNING  THE  CREATION  OF  THE  UNIVERSE. 


75.  Since,  in  this  first  chapter,  we 
ireat  of  God  the  Creator,  we  ought  al- 
^(1  to  treat  of  the  creation  of  the  uni- 
verse by  Him;  as,  in  the  following 
chapter  concerning  the  liord  the  Re- 
deemer, we  shall  also  treat  of  Redemp- 
tion. But  no  one  can  obtain  for  him- 
self a  just  idea  concerning  the  crea- 
tion of  the  universe,  unless  some  uni- 
versal knowledges,  previously  acquired, 
put  the  ttnderstanding  into  a  state  of 
perception ;  which  knowledges  will  be 
the  following :  I.  That  there  are  two 
worlds,  the  spiritual  world,  in  which 
angels  and  spirits  are  ;  and  tlie  natural 
world,  in  which  men  are  II  That  in 
each  world  ll 
sun  of  the  spi 

from  Jehovah  G  m 

of  it ;  and  th     &  m 
heat  and   lig 
thence  proce        g         ts 
love,  and  th 

ceeding,  in  it  d 

that  those  tw      ff 
derstanding  o 
and  the  light 
til  at  the  sun 
pure  fire,  and 

thence  is  de  m 

light;  and  th 
and  support 
light,  that  th  m  pas 
Then,  that  t 
proceed  from 
world,  and  th 

exist  there  by  m  b- 

stantial,  and  are  called  sptrtfual;  and 
that  the  two  similar  things,  which  pro- 
ceed from  the  sun  of  the  natural  world, 
and  thence  all  the  things  which  exist 
here  by  means  of  them,  are  maierial, 
and  are  called  natural.     IV.  That  in 


each  world  there    are  three   degrees, 
which  are  called   degrees  of  altitude, 
and  thence  three  regions,  according  to 
which  the  three  angelic  heavens  are 
arranged,  and  according  to  which  hu- 
man minds  are  arranged,  which  thus 
correspond  to  the  three  angelic  heav. 
ens  ;  and  that  other  things  are  arrang 
edin  like  manner,  both  here  and  there. 
V.  That  there  is  a  correspondence  he- 
tween  those  things  which  are  in  thii 
spiritual  world,  and  those  things  whic.h 
are  in  the  natural  world.     VI,  Th«(t 
there  is  an  order,  into  which  all  arid 
every  thing  in  both  worlds  was  creat- 
ed     VII,    That   an  idea  concerning 
se     ings  ought  iirst  of  all  to  be  ob- 
and,  unless  this  be  done,  the 
mind,   from    mere   ignorance 
ing  them,  may  easily  fall  into 
of  the  creation  of  the  universe 
re,  and  say,  only  from  the  au- 
of  the  church,  that  nature  was 
by  God ;  but  because  it  knows 
,  if  it  inquires  into  it  more  in- 
it  falls  headlong  into  natural- 
ich  denies  God.     But  because 
d  be  the  work  of  a  large  vol- 
m     to  explain  and  demonstrate  those 
n  a  proper  manner,  one  by  one, 
ai  o,  as  it  does  not  properly  enter 
h  a  system  of  theology  as  this, 
as         mma,  or  an  argument,  I    will 
duce  some  Relations,  from 
n  idea  of  the  creation  of  thii. 
rse  by  God    may  be  conceived, 
ft  m  conception,  some  birth,  re- 
presenting it,  may  be  produced. 


76.  First  Relation.  On  a  cer. 
tain  day,  I  was  engaged  in  meditation 
about  the  creation  of  the  universe ;  and 


...^le 


62  Concemtng  God  the  Creator. 

liecaijse  this  was  perceived  by  the  an-  that  the  sun,  from  which  all  natural 

ge!a  wlo  were  above  me  on  the  right  things  proceed,  is  pure  lire.     Knowing 

side,  wliere  were  some  who  had  sev-  these  things,  on  a  certain  time,  when  1 

eral  times  meditated  and  reasoned  on  was  in  illastration,  I  was  enabled  t<j 

the  same  subject,  therefore   one   de-  perceive  that  the  universe  was  createo 

BCended  and  invited  me,  and  I  became  by  Jehovah  God,  by  means  of  the  enn 

in  the  spirit,  and  accompanied  him;  in  the  midst  of  which  He  is;  and  be- 

and  after  I  entered,  I  was  conducted  cause  love  cannot  exist,  except  together 

to  the  prince,  in  whose  palace  I  saw  with   wisdom,  that  the  universe  waa 

several  hundreds  assembled,  and  the  created  by  Jehovah  God,  from  his  love 

prince  in   the   midst  of  them.     And  by  his  wisdom.    That  it  ia  so,  is  evinced 

then  one  of  them  said,  "  We  perceiv-  by  all  and  every  thing  that  I  have  seen 

ed   here,   that  you    were    meditating  in  the  world  where  you  are,  and  thai 

about  the  creation  of  the  universe,  and  I  have  seen  in  the  world  where  I  a 


we  have  several  times  been  in  a  simi-  as  to  the  body.  But  to  explain  how 
lar  meditation,  but  could  never  come  the  progress  of  creation  was  made, 
lo  a  conclusion,  since  in  our  thoughts  from  its  beginning,  would  be  too  prolix ; 
was  fixed  the  idea  of  a  chaos ;  that  this  but,  when  I  was  in  illustration,  I  per- 
wa3,  as  it  were,  a  great  egg,  out  of  ceived,  that  by  means  of  the  light  and 
which  proceeded  all  and  every  thing  heat  from  the  sun  of  your  world,  spir- 
of  the  universe  in  their  order ;  when  itual  atmospheres,  which  in  themselves 
yet  we  now  perceive,  that  so  great  a  are  substantial,  were  created  one  from 
universe  could  not  have  been  thus  pro-  another ;  and  because  there  were  three, 
duced.  Then,  also,  there  waa  fixed  and  thence  three  degrees  of  them, 
19  our  minds  another  idea,  which  was,  three  heavens  were  made ;  one  for  the 
that  all  things  were  created  by  God  angels  who  are  in  the  highest  de- 
out  of  nothing ;  and  yet  we  now  per-  gree  of  love  and  wisdom,  another  for 
ceive,  that  nothing  is  made  out  of  noth-  the  angels  who  are  in  the  second  de- 
ing ;  and  our  minds  have  not  yet  been  gree,  and  the  third  for  the  angels 
able  to  extricate  themselvea  from  these  who  are  in  the  lowest  degree :  but, 
two  ideas,  and  to  see  creation  in  any  because  this  spiritual  universe  cannot 
light,  how  it  was  effected;  wherefore,  exiat  without  a  natural  universe,  in 
we  have  called  you  out  fi^m  the  place  which  it  may  produce  its  effects  and 
where  you  were,  that  you  may  disclose  uaea,  that  then  the  sun,  from  which  all 
your  meditation  concerning  this  sub-  natural  things  proceed,  was  created  at 
iect."  On  hearing  these  words,  I  re-  the  same  time,  and  by  this,  in  like 
plied,  "I  will  do  so."  And  I  said,  manner,  by  means  of  light  and  heal, 
"  I  meditated  on  this  subject  for  a  long  three  atmospheres,  encompassing  thu 
time,  but  to  no  purpose;  hut  after-  former,  as  the  shell  does  the  kernel, 
wards,  when  I  was  admitted,  by  the  or  the  bark  of  a  tree  the  wood ;  and  at 
Lord  into  your  world,  I  perceived  last,  by  means  of  these,  the  terraque- 
that  it  would  be  vain  to  conclude  any  ous  globe,  where  aro  men,  heasta  and 
thing  concerning  the  creation  of  the  fishes,  also  trees,  shrubs  and  herbs, 
universe,  unless  it  be  first  known,  that  was  formed  of  different  kinds  of  earths, 
there  are  two  worlds,  one  in  which  which  consist  of  loom,  stones  and  min- 
angels  are,  and  another  in  which  men  erals.  But  this  is  a  very  general 
are ;  and  that  men,  at  death,  pass  out  sketch  of  the  creation  and  ita  progres- 
oftheir  world  into  the  other;  and  then  sion;  but  the  particulars  and  singulars 
also  I  saw,  that  there  were  two  suns,  cannot  be  explained,  except  by  volumes 
one  from  which  all  spiritual  things  of  books ;  but  all  things  lead  to  the 
proceed,  and  the  other  from  which  all  conclusion,  that  God  did  not  create  the 
natural  things  proceed ;  and  that  the  universe  out  of  nothing,  because,  as 
sun,  from  which  all  spiritual  things  you  said.  Nothing  is  made  out  of  notk- 
proceed,  is  pure  love  from  Jehovah  ing;  but  by  means  of  the  sun  of  the 
God,  who  is  in  the  midst  of  it:  and  angelic    heaven,    which    is    from    his 


^'a'^ 


Concerning  the  Creation  of  the  Universe.  63 

E-iie,  ■ind  thence  is  pure  love,  togethet  ning,  and  the  clajiping  of  the  air,  like 
with  wi--dom.  That  the  iiniverse,  by  thunder,  were  correspondences,  and 
B  Inch  IS  meant  both  worlds,  the  spir-  thence  appearances  of  the  conflict  and 
itual  and  the  natural,  was  created  from  collision  of  arguments,  on  one  side  in 
the  divine  love,  by  the  divine  wisdom,  favor  of  God,  and  on  the  other  in  fa- 
all  and  every  part  of  it  testifies  and  \0T  of  nature.  The  beginning  of  this 
proves;  and  you,  if  you  consider  the  spiritual  combat  was  this :  There  were 
parts  of  the  unirerse  in  their  order  some  satans  in  hell,  who  said  amongsi 
and  connection,  from  the  light  in  themselves,  "  O  that  we  might  be  al- 
which  the  perceptions  of  your  Qnder-  lowed  to  speak  with  tlie  angels  of 
standings  are,  may  clearly  see  it.  But  heaven,  and  we  would  completely  ana 
it  should  be  kept  in  mind,  that  the  love  fully  demonstrate,  that  what  they  call 
and  wisdom,  which  in  God  make  one,  God,  from  whom  are  all  things,  is  na- 
are  not  love  and  wisdom,  in  an  abstract  ture;  thus,  that  God  is  only  a  word, 
sense,  but  in  Him  as  a  substance;  for  unless  nature  be  meant."  And  be- 
God  ia  the  very,  the  only,  and  thence  cause  those  satans  believed  this,  with 
the  first  Substance  and  Essence,  which  the  whole  heart,  and  the  whole  soul, 
is  and  subsists  in  itself  That  all  and  and  wished  to  speak  with  the  angels  oi 
every  thing  was  created  from  the  di-  heaven,  it  was  given  to  them  to  ascend 
vine  love  and  the  divine  wisdom,  is  out  of  the  filth  and  darkness  of  hell, 
meant  by  these  words  in  John ;  The  and  to  speak  with  two  angels  then  de- 
Word  was  vnth  Ood,  and  l/te  Word  scending  from  heaven.  They  were  in 
teas  God;  all  things  were  made  hy  the  world  of  spirits,  which  is  in  the 
Him;  and  the  world  teas  made  hy  midst,  between  heaven  and  hell.  The 
Him,  i.  1,  3,  10.  God  there  \  1  n  h  y  h  g  1  here, 
lies  the  divine  love,  and  the  JX  d  n  q  kly  1  m  1  d  ha 
signifies  the  divine  truth,  or  h  di  ft  A  y  h  Is  of 
vine  wisdom ;  whert'fore  the  Wdl  hhmw  all  dto 
there  is  called  light,  and  by  1  gl  n  as  m  G  d 
when  spoken  of  God,  is  meant  Id  dn  1  \  11  d  b 
vine  wisdom."  After  this,  vh  I  y  k  IdgGdb  h 
was  saying  farewell,  rays  of  light,  from  how  simple  yon  are!  Wh  ha  e 
the  sun  there,  descended  through  the  seen  God?  or  who  under  t  nd  It 
angelic  heavens,  into  their  eyes,  and  Godia?  Who  can  concei  th  t  G  d 
through  them  into  the  habitations  of  reigns,  and  that  He  can  g  n  tl 
tlieir  mind  ;  and,  when  thus  illustrated,  universe,  and  all  and  every  part  of  it  1 
they  favored  the  things  that  .had  been  Who,  except  the  vulgar  and  the  lowest 
aaid  by  me,  and  afterwards  followed  of  the  people,  acknowledges  what  he 
me  into  the  outer  court,  and  my  former  does  not  see  and  understand  1  What 
curapanion  to  the  house  where  I  was,  is  more  evident  than  that  nature  is  all 
and  from  thence  he  reaacended  to  his  in  all  ?  Who  has  seen  any  thing  with 
society.  the  eye,  but  nature?  Who  has  heai'd 
77  Second  Relation.  One  morn-  any  thing  with  the  ear,  but  nature? 
ing,  when  I  had  awaked  from  sleep,  Who  has  smelt  any  thing  with  the 
and  was  meditating  in  the  serene  twi-  nose,  but  nature  1  Who  has  tasted  any 
light  of  the  morning,  before  it  was  thing  with  the  tongue,  but  nature  "* 
broad  day-light,  I  saw  through  the  Who  has  perceived  any  thing  with  the 
window,  as  it  were  a  flash  of  light-  touch  of  the  hand  or  body,  but  nature' 
ning,  and  presently  I  heard,  as  it  were.  Are  not  the  senses  of  the  body  oui 
a  clap  of  thunder.  While  I  was  won-  witnesses  of  truths  ?  Who  cannot  swea 
dering  whence  this  was,  I  heard  from  from  those  things,  that  it  is  so  1  Is  not 
heaven,  that  there  were  some  not  far  respiration,  by  which  our  body  lives,  al- 
from  me,  who  were  reasoning  sharply  so  a  witness  1  What  else  do  we  breathe, 
concerning  God  and  Nature,  and  but  nature?  Are  not  our  heads  and 
ihnt  the  flashing  of  the  light,  like  light-  yours   in  nature?     Whence  is  there 


.,.^le 


64  Concerning  God  the   C'eator. 

influs  into  the  thoughts  of  our  heads,  that  the  sun  of  the  world,  whic'r.  ia 

but  from  nature?     And  if  nature  be  pure  fire,  is  that  from  which  nature 

taken  away,  caji  you  thiak  any  thing  ?"  exists  and  subsists?  and  that  the  sun  of 

Beside  many  other  things  of  a  similar  heaven,  which  is  pure  love,  is  that  from 

kind.     The  angels,  on  hearing  these  which  life  itself,  which  is  love  together 

things,  replied,    "You   speak  in  this  with    wisdom,    exists    and    subsists? 

manner,  because  you  are  (oerely  sen-  and  thus,  that  nature,  which  you  make 

sual.      All  in  hell  have  the  ideas  of  a  god  or  a  goddess,  is  entirely  dead  ? 

their  thougijts  immersed  in  the  senses  You  can,  if  a  guard  be  given  to  jou, 

of  the  body,  nor  are  they  able  to  ele-  ascend  with  us  into  heaven ;  and  we 

vate  their  minds  above  them  ■  where-  can  if  a  guard  be  given  descend  with 

fore  we  forgive  you.     The  lite  of  evil  you  mto  hell     and  you  will   sep   in 

and   the  faith   of  the    false     have  -^  heaven      maL,nificent     and     splendid 

closed  up  the  interiors  ot  your  minds  things,     but  m  hell    vile   and   filths 

that  elevation   above  sensual   things  things    that  djfference  i*  because  al! 

with  you,  is  not  possible  evcept  in  a  in  beaten  worship  God   and  all  in  hell 

state  removed  from   evils  of  liie   and  worship  naliirp     md  those  magnificent 

falses  of  faith;  for  a  satan  i,an  under  and  splendid  things  in   the   heavens 

stand  the  truth,  when  he  hears  It  as  n  ell  are  correspondences  of  the  affections 

as  an  angei,  but  he  does  not  retain  it  of  the  loie  of  good    and  truth     but 

because  evil  obliterates  the  truth  and  those  tile  and  falthy  things  m  the  hells 

induces  the  false.     But  we   pciecive  are  correspt  ndences  of  the  aflections 

that  you  are  in  a  state  thus  remosed  of  the  love  of  the  evil  and  the  false 

and  so  you  can  understand  the  truth  Prom  all  these  things  now  conclude 

which  we  speak ;  wherefore  attend  to  whether  God  or  whether  nature  be  all 

those  things  which  we  shall  say        And  in  all        To  t!  is  the  satans  rcphed 
they  said,    "  You    have  been   in  the       In  the  state  in  which  we  are  now 

natural  world,  and  you  have  departed  we  can  con  lude  tcom  whit  we  have 

thence,    and  now  you  are  in  the  spirit-  heard,  that  there  is  a  God  ,  but  when 

ual  world ;  did  you  ever  before  know  the  delight  of  evil  fills  our  minds,  we 

any  thing  concerning  a  life  after  death  ?  sec  nothing  but  nature."     Those  two 

Did  you  not  befori!  deny  it,  and  make  angels  and  the  satans  were  standing 

yourselves  like  the  beasts?     Did  you  not  far  from  me,  wherefore  I  saw  and 

before    know    any    thing  concerning  heardthem;  and,  behold, Isawaround 

heaven  and  hell?   or  any  thing  con-  them  many  who  had  been  celebrated  . 

cerning  the    light  and   heat  of  this  for  erudition  in  the  n;itural  world,  anJ 

world?  or  concerning  this,  that  you  I  wondered,  that  those  scholars  should 

are  no  longer  within  nature,  but  above  stand  now  near  the  angels,  and  now 

it?    For  this  world,  and  al!  the  things  near  the  satans,  and  thai  they  should 

of  it,  are  spiritual ;  and  spiritual  things  favor   those    near    whom   they   were 

are  above  natural  things,  so  that  not  standing ;  and  it  was  said  to  me,  that 

even  the   least   thing  of    nature,  in  the  changes  of  their   situation   were 

which  you  were,  can  flow   into  this  changes  of  the  state  of  their  mind, 

world.     But  you,  because  you  believed  which   sometimes   favored    one    side, 

nature  to  be  a  god  ot  a  goddess,  also  and  sometimes  the  other ;    for  they 

believe  the  light  and  heat  of  this  world  were,   as  to  faith,  like    Verftimni,  or 

to  be  the  light  and  heat  of  the  natural  changelings.     "  And  we  will  tell  you 

world,  when  yet  it  is  not  so ;  for  natu-  a  secret :  we  looked  down  upon  the 

ral  light  here  is  darkness,  and  natural  earth  at  those  who  were  celebrated  for 

heat  here   is  cold.      Did  you   know  erudition,  and  we  found  six  hundred 

any  thing  concerning  the  sun  of  this  in  a  thousand  in  favor  of  nature,  and 

world,  from  which  our  light  and  our  the  rest  in  favor  of  God :    and  thest 

heat  proceed  ?    Did  you  know  that  this  in  favor  of  God,  because  they  had  fre- 

Bun  is  pure  love,  and  that  the  sun  of  quentlysaid,— notfromtheunderstand- 

the  natural  world  is  pure   fire?     and  ing,  but  from  what  they  had  heard,— 


lostecb,  Google 


the  Creation  of  the  Universe.  65 

tliat  nature  la  from  God ;  for  the  prac-  were  seen,  he  said,  "  Tiim  your  face 
tice  of  speaking  from  memory  and  re-  towards  the  east."  And  I  saw  a  gar- 
collection,  although  not  at  the  same  den,  in  which  were  fruit-trees,  aa 
time  from  thought  and  intelligence,  orange-trees,  citrons,  olives,  vines,  fig- 
produces  an  appearance  of  faith."  Af-  trees,  pomegranates,  and  also  shrubs, 
ter  this,  a  guard  was  given  to  the  sa-  which  bore  berries.  Afterwards  he 
tans,  and  they  ascended  with  the  two  said,  "  Look  now  towards  the  south.'' 
angels  into  heaven,  and  they  saw  mag-  And  I  saw  fields  of  grain  of  various 
niftcent  and  splendid  things ;  and  then,  kinds — wheat,  oats,  barley  and  beans ; 
in  the  illustration  from  the  light  of  and  round  about  them,  beds  of  ros<!s, 
heaven  there,  they  acknowledged  Chat  exhibitingcolorsbeautifully variegated; 
there  is  a  God,  and  that  nature  was  but,  towards  the  north,  groves  full  of 
created  to  be  subservient  to  the  life  chestnut-trees,  palm-trees,  linden-trees, 
which  is  from  God;  and  that  nature  plane-trees,  and  other  trees,  all  in  the 
in  itself  is  dead  ;  and  that  thus  it  doea  richest  foliage.  When  I  had  seen 
nothing  ironi  itself,  but  is  actuated  by  these,  he  said,  "  AU  those  things  which 
I;fe.  Having  seen  and  perceived  these  you  have  seen  are  correspondences  of 
things,  they  descended;  and,  while  the  affections  of  the  love  of  the  angels, 
they  were  descending,  the  love  of  evil  who  are  in  the  vicinity."  And  they 
returned,  and  closed  their  understand-  told  me  to  what  affections  every  thin^ 
ing  above,  and  opened  it  below;  and  corresponded;  and, moreover,  that  not 
then  there  appeared  above  it,  as  it  only  those  things,  but  also  all  the  other 
were,  a  dark  shade,  sparkling  from  things  which  are  presented  to  our 
infernal  fire;  and,  as  soon  as  they  eyes  as  objects  of  sight,  are  corre- 
touched  the  earth  with  their  feet,  the  spondences;  such  as  houses  and  the 
ground  under  them  opened,  and  they  furniture  in  them,  tables  and  meats 
sunk  down  again  to  their  companions,  and  clothes,  and  also  coins  of  gold  anii 
78.  Third  Relation.  The  neitl  silver,  as  also  diamonds  aiid  other 
day,  an  angel  came  to  me  from  another  precious  stones,  with  which  wives  and 
society  of  heaven,  and  said,  "We  virgins  in  heaven  are  adorned.  "From 
have  heard  there,  that,  in  consequence  all  these  things,  we  perceive  what 
of  meditating  on  the  creation  of  the  each  one  is  as  to  love  and  wisdom, 
universe,  you  were  invited  into  a  soci-  Those  things  which  are  in  our  houses, 
etj  near  ours,  and  that  there  you  said  and  serve  for  uses,  constantly  remain 
such  things  about  the  creation  as  they  there ;  but  to  the  eyes  of  those  who 
favored  then,  and  have  since  recollect-  wander  from  one  society  to  another, 
ed  with  pleasure.  I  will  now  show  such  things  are  changed  according  to 
you  how  animals  and  vegetables  of  consociation.  These  things  have  been 
every  kind  were  produced  by  God."  shown  to  you,  in  order  that  you  might 
And  he  led  me  along  into  a  large  green  see  the  whole  creation  in  a  particular 
field,  and  said,  "  Look  around."  And  type;  for  God  is  Love  itself  and  Wis- 
I  looked  around,  and  saw  birds  of  the  dom  itself;  and  the  affections  of  his 
most  beautiful  colors,  some  flying,  love  are  infinite,  and  the  perceptions  of 
some  perching  upon  the  trees,  and  his  wisdom  are  infinite;  and  of  these, 
^onie  upon  the  ground,  plucking  little  all  and  every  thing  that  appears  upon 
leaves  from  the  roses ;  amongst  the  the  earth  are  correspondences ;  thence 
birds  were  also  doves  and  swans.  Af-  are  birds  and  beasts,  thence  trees  and 
ter  these  things  vanished  from  my  shrubs,  thence  corn  and  other  grain, 
sight,  I  saw,  not  far  from  me,  flocks  of  thence  herbs  and  grass  of  every  kind  , 
sheep  with  Iambs,  and  of  goats  and  for  God  is  not  extended,  but  still  He  Is 
kids ;  and  round  about  those  flocks,  in  the  extense  every  where ;  thus  in 
r  saw  herds  of  cows  and  calves,  and  the  universe  from  its  firsts  to  its  lasts ; 
!(lsa  of  camels  and  nmles;  and  in  a  and  because  He  is  omnipresent,  such 
certain  grove,  stags  with  high  horns ;  correspondences  of  the  affections  of 
and  also  unicorns.     After  these  things  his  love  and  wisdom  are  in  the  whole 


h,  Google 


66  Concerning  God  the  Creator. 

natural  world ;  but  in  our  world,  which  diles ;  and  where  there  is  any  spot  of 
is  called  the  Epiritaal  world,  there  are  grass,  there  grov;"  hriers,  nettles,  thorns 
similar  corrcapondencea  with  those  and  thistles,  and  some  poisonous  plants, 
who  receive  affections  and  perceptjons  which  at  times  vanish,  and  then  appear 
.  from  God  ;  the  difference  is,  that  such  only  heaps  of  stones,  and  bogs  in  which 
things,  in  our  world,  are  created  by  Irogs  croak.  All  these  things  are 
God  instantaneously,  according  to  the  also  correspondences ;  but,  as  was  said, 
affections  of  the  angels ;  but  in  your  correspondences  of  the  affections  of 
world,  they  were  created  in  like  man-  their  love,  which  are  the  lusts  of  evil, 
ner  at  the  beginning  ;  but  it  was  pro-  Yet  such  things  were  not  created  there 
vided,  that,  by  generations  of  one  from  by  God,  nor  were  they  created  in  the 
another,  they  should  be  perpetually  re-'  natural  world,  where  similar  things  ex- 
newed,  and  thus  that  creation  should  ist ;  for  all  things  that  God  created  and 
be  continued.  The  reason  why  orea-  creates,  were  and  ate  good ;  hut  such 
tion,  in  our  world,  is  instantaneous,  things  upon  the  earth  arose  togethe; 
and  in  yours  continued  by  generations,  with  hell,  which  exists  from  men,  who, 
is,  because  the  atmospheres  and  earths  by  aversion  from  God,  after  death  be- 
of  our  world  are  spiritual,  and  the  at-  came  devils  and  satans.  But  because 
mospheres  and  earths  of  your  world  these  direful  things  began  to  hurt  our 
Sre  natural ;  and  natural  things  were  ears,  we  averted  our  thoughts  from 
created  that  they  might  clothe  spiritual  them,  and  recollected  the  things  which 
things,  as  the  skin  clothes  the  bodies  we  had  seen  in  the  heavens, 
of  men  and  animals,  and  the  rind  and  79.  Fourth  Relation.  One, 
bark  clothe  the  trunks  and  branches  when  I  was  engaged  in  thinking  cf 
of  trees,  the  maters  and  ntcninges  the  the  creation  of  the  universe,  there  came 
jrain,  the  coats  the  nerves,  and  the  to  me  some  from  the  Chcistian  world, 
ielicate  membranes.the  nervous  fibres,  who,  in  their  time,  were  phUosophera 
iSlc.  Thence  it  is,  that  all  those  among  the  most  celebrated,  and  repui- 
things  which  are  in  your  world  are  ed  wise  above  the  rest ;  and  they  said, 
constant,  and  constantly  return  every  "  We  perceive  that  you  are  thinking  of 
year."  To  this  the  angel  added,  the  creation ;  tell  us  what  your  mind 
"  Relate  these  things,  which  you  have  is  about  it."  But  I  replied,  "  Tell  firsl 
seen  and  heard,  to  the  inhabitants  of  what  yours  is."  And  one  said,  "My 
your  world,  because  hitherto  they  have  mind  is,  thatcreationisfromnature,  and 
been  ill  entire  ignorance  concerning  thus  that  nature  created  itself,  and  thai 
the  spiritual  world ;  and  without  some  it  was  from  eternity ;  for  there  is  not, 
knowledge  of  it,  no  one  can  know,  nor  and  cannot  be,  a  vacuum.  But  what 
even  guess,  that  creation  is  continual  do  we  see  with  our  eyes,  hear  with  our 
in  our  world,  and  that  it  was  similar  to  ears,  smell  with  our  nostrils,  and  re- 
this  in  yours,  while  the  universe  was  ceive  into  our  breast  by  respiration,  ex- 
created  by  God."  cept  nature,  which,  because  it  is  with- 
Aller  this,  we  talked  upon  various  out  us,  is  also  within  us?"  Another, 
subjects,  and  at  last  concerning  hell;  hearing  these  words,  said,  "You  talk 
aa,  that  no  such  things  as  are  in  heav-  of  nature,  and  make  it  the  creator  of 
en  appear  there,  but  only  the  oppo-  the  universe;  but  you  do  not  know 
sites ;  since  the  dfeclions  of  their  love,  how  nature  operates  in  producing  the 
which  are  the  lusts  of  evil,  are  opposite  universe  ;  wherefore  I  will  tell  you.  It 
to  the  iffeclions  of  the  love  in  i  1  1  f  id  d  p  't'^lf  nto  vortexes,  which 
ihe  angels  of  heaven  are.  Wher  f  d  t  d  a^  ns^  h  other,  like  clouds, 
with  those  m  hell,  and  generally  n  1 1  1  h  n  they  fall  together 
theirdesert'i.thereappear birdsofn  it  m  n  rtl  [  ke  and,  by  means  of 
as  bats,  and  larious  kmd"  of  owls  nd  tl  t  11  h  denser  parts  collect- 
also  wolves,  leopard'',  tigers,  rats  nd  d  th  1  gether,  whence  was 
mice  moreover,  venomous  serpent  f  f  med  h  h ;  and  the  loosei 
every  kind,  such  as  dragons  and  c      o-  p    ts  lep         d  th  mselves  from  these 


./Google 


Concerning  the  Creation  of  the  Universe.  67 

and  also  collected  themselves  together,  he  saw  one  at  the  side  of  him  who 

whence  were  formed  aeas;    and   the  spoke;  and  then  he  replied,  saying, 

parts  still  lighter  separated  themselves  "  I  also  confess,  that  all  nature  is  from 

from  these,  whence  were  formed  the  God,  but" — And  then  he  went  away, 

air  and  ether ;  and  from  the  lightest  of  and,  whispering  to  hip  companions,  he 

these,  the  sun.     Have  you  not  seen,  said,  "  I  said  this  b*icause  the  priral 

that   when  od,  water  and  dust  of  the  was  present ,  but  you  and  I  linow  that 

earth  aie  mixed  together,  they  sepa-  nature  is  from  Udture ,    and   because 

rate  of  thea  own  aot,ord,  and  arrange  thus  nature  is  God,  I  said  that  all  na- 

themselie^  in   order,   one   above   an-  ture  is  from  God      But" — Then  the 

other?"     Then  another,  hearmg  that,  pne=t,  he armg  their  whispering,  said, 

said,  "You  speak  fioia  fancy      Who  "  Your  vnsdom,  which  is  merely  philo- 

does  not  know,  that  the  hrst  oiigm  sophical,  has  seduced  you,  and  has  so 

of   all  things    was  chaos,   which,  in  closed  the  interiors  of  your  minds,  that 

magnitude,  filled  a  fourth  part  of  the  no  light  from  God  and  from  his  heaven 

universe ;  and  that  in  the  midst  of  it  could  flow  in  and  enlighten  you ;  jou 

was  fire ;  and  round  about  it,  ether ;  have  extinguished  it.     Consider,"  said 

and  around  this,  matter ,  and  that  that  he,    "  and   decide   among  yourselves, 

chaos  was  shivered,  and  through  the  whence  are  your  souls,  which  are  im- 

chinki  burst  out  hre,  is  from  jElna  mortal,  whether  they  were  from  na 

and  Vesmius,  whence  originated  the  ture,  or  whether  they  were  at  the  same 

sun,    and  that,   after  this,  the  ether  time  in  that  great  chaos."     On  heai-ini; 

Tolved   and  diffused    itself    whence  this,  the  former  went  away  to  his  cotr- 

urigmatpd  the  ilmoifphprt,     and  at  last  panions,  requesting  that  they,  together 

fhe  residue  of  mitter  collected  itself  with  him,  would  solve  this  knot  of  a 

into   a  globe,  whence  origmated   the  question ;  and  they  cxjncluded,  that  the 

ed.rth  f      As  to    the    stirs,  thpj     are  human  soul  is  nothing  but  ether,  and 

only  luminaries  in  the  expanae  of  the  that  thought  is  nothing  but  a  modifica- 

iimverse,  which  sprung  from  the  sun  tion  of  ether,  by  means  of  the  sun's 

and  Its  fire  and  light,  for  the  sun,  at  light,  tjid  ether  is  of  nature.     And 

firat,  was,  as  it  were,  an  ocean  of  fire,  they  said,  "  Who  does  not  know  that 

which,  lest  it  should  burn  the  earth,  we  speak  by  means  of  the  air,  and  that 

severed  from  itself  little  shining  flames,  thought  is  nothing  but   speech   in  a 

which,  being  located  in  the  circumfer-  purer  air,  which  is  called  ether ;  thence 

ence,  completed  the  universe;  thence  it  is,  that  thought  and  speech  make 

originated  its  firmament."     But  there  one.     Who  cannot  perceive  this  from 

stood    one    among    them    who    said,  man  while  he  is  an  infant?     He  first 

■'You  are  mistaken;    you  appear  to  learns  to  speak,  and,  by  degrees,  to 

yourselves  to  be  wise,  and  I  appear  to  speak   with   himself,    and    this    is  to 

yo    s     pie     but  still,  in  my  simplicity,  think.     What  then  is  thought,  but  a 

I  ha  e  be]  eved,  and  do  believe,  that  modification  of  ether?  and  what  else  is 

tl  e  uni  e  se  was  created  by  God  ;  and  the  sound  of  speech,  but  a  modulation 

because  na  ire  is  of  the  universe,  that  of  air?     Whence  we  conclude,   that 

all  natu  e     is  then  created  at  the  same  the  soul,  which  thinks,  is  of  nature." 

tne      If    ature  created  itself,  would  But  soraeof  thcmdissented  not,indeed, 

t  not  ha  e  been  from  eternity  1     But  from  the  rest,  but  illustrated  the  state 

h        h  t  folly !"     And  then  one  of  of  the  question,  saying,  that  "  Souls 

h  se     se  n  en,  so  called,  ran  up  nearer  sprung  into  existence  when  the  ether 

and    ceo  him  who  spoke,  and  put  gathered  itself  together  from  that  great 

his  left  ear  to  his  mouth,  for  his  right  chaos,  and  then,  in  the  highest  region, 

ear  was  stopped  up,  as  it  were  with  divided  itself  into  innumerable  indi- 

cotton,  and  asked  what  he  said ;  and  vidual  forms,  which  mfuae  themselves 

he  repeated  the  same ;    and  then  he  into  mrn,   while  they  begin  to  think 

who  ran   up,   looked    around   to   see  from  purer  air,  which  aie  then  called 

whether  any  priest  were  present ;  and  siiuls  '        ffenririg  this,  another  said. 


.,^le 


08  Concemtng  God  the  Creator. 

"1    grant    thdl    the    mdiiidiiaJ  forms,  jour  so uK      But  still  evirj    mal  ,   the 

formed  b)  the  ether  in  the  lugher  re-  bad  as  wdl  as  the  good,  ma/,  da  to  the 

gion,  maj    hd\e    been    innumerable,  understanding,  be  elevated  even  into 

but  atiil  the  men  born  smce  the  crea-  the  light  m  which  the  angeh  of  heav- 

tioii  of  the  world,  have  exceeded  their  en  are,  and  then  see  that  there  is  i 

number,  how,  then,  could  those  ethe-  God,   and  that  there   la   a  life  alter 

real  forms  auiEce?     Wherefore  I  have  deith,  and  that  the  soul  of  man  is  not 

thought  With  mjself,  that  the   "ouls,  ethereal,  and  tJius  from  the  nature  of 

which  go  out   of  the    mouth  ot   men  that  worid,    but  spiritual,    and  there- 

when  they  die,  ma)  return  to  the  same,  fore  that  it  will  live  to  eternilj      The 

and  begin  and  end  a  life  simiiar  to  the  understanding  mdj  be  in  that  angelic 

former;   that  many  of  the  wise  men  light,   provided  natural  loves,   which 

believe  similar  things  and  a  metomp-  are  irom  the  world,  and  for  it  and  ita 

sychosis,  is  known"     Besides  these,  nature,  and  Irom  the  body,  and  for  it 

other  conjecturea   were  broached   by  and  it's  prnpnum,  be  removed," — and 

the  rest,  which,  because  they  were  ut-  then,  in  an  mutant,  those  love'i  were 

terly   foohsh,   I   pass   by       After   an  remoi  ed  by  the  Lord ,  and  it  was  given 

hour  or  so,  the  priest  returned,  and  them  to  speak  with  the  angeh,   and 

then  he,  who  before  spoke  of  the  crea-  from  their  conver'iation,  while  in  that 

tion  of  the  universe  bj  God,  told  him  state,  they  perceived  that  there  la  a 

their  decisions  concerning  the  soul ,  on  God,  and  that,  after  death,  they  hve  m 

hearing  which,  the  priest  said  to  them,  another  woild,  wherefore  they   were 

"  You  have  spoken  just  as  jou  thought  covered  with  shame,  and  exclaimed 

in  the  world,  not  knowing  that  jou  are  "We  have  been  mad,  we  hase  been 

not    in    that   world,   but  in   anothei,  mad''      But   because   this    was    not 

which  is  called  the  sptntual  world,  ail  their  proper  state,  and  thence,  after 

those  who  hive  become  sensual  cor-  some  minutes,  it  became  tedious  and 

poreal,  by  confarmations  in  favor  of  irksome,  they  turned  themselves  away 

nature,  know  no  otherwise  than  that  from  the  priest,  and  would  not  hear  his 

they  are  m  the  same  world  in  which  speech  any  longer ,  and  thus  they  re- 

they  were  born  and  educated     the  re  a-  turned  into  their  former  loves,  which 

son  is,  because  there  they  were  in  a  were  mciely  natural,  worldly  and  cor- 

material  body,  but  here  they  are  in  a  poreal,  and  they  went  away   to  the 

substantial    body,    and   a  substantial  left,  from  society  to  society,    and    at 

nian  sees  himself  and  his  companions  length  came  to  a  way  where  the  de- 

acound  him,  just  aa  a  material  man  lights  ot  their  loses  hie w  upon  them, 

Sties    himself    and     his     companions  and  they  said       L  g 

afound  him ,  for  the  substantial  is  the  and  they  we  d  d  d 

primitiveof  the  material,  and  because  length  came  e     h 

you  think,  see,  smell,  taste  and  speak  delights  ot  s  d        h 

in  like  manner  as  in  the  natural  world.  And  becaus     h  it  d     g  de- 

therefore  you  suppose,  that  the  same  light  of  doing  d  h 

nature  is  here,  when  yet  the  nature  of  also  did  evi  m 

thb  world  is  as  different  and  distant  prisoned,  and  b    am     d       n         nd 

from  the  nature  of  that  world,  as  the  then    their  d     gh       as  d 

substantial  is  from  the  material,  or  the  what  is    und    ig    fii      b  h 

spiritual  from  the  natural,  or  the  prior  were  curbed      d  n  d  b    p  n 

from  the  posterior ;    and  because  the  meats  and  th  h  m  h  it 

nature  of  the  world  in  which  yon  be-  former  delig       w  n  d  n 

tore  lived  is  respectively  dead,  there-  ture;  and  tl  k  d  wh 

fore  you,  by  confirmations  in  iavor  of  in  the  same  p  wh  h 

it,  are  become,  as  it  were,  dead;  bnt  in  about  to  live      to       n         **  m 

respect  to  those  things  which  are  of  repFied,  "  W  b    n  h 

God,  heaven    and    the    church,    and  al    ages,    ai  d  to  re 

HJso  in  respect  to  that  which  relates  to  ages  of  ages       n        h    n    u      wh 


i/GoogIc 


created  by  the  s 

int    Are  not  worms 

w  h   w    g    and 

h        wn        p 

d      d              y 

m             h 

h     tim      1    J 

Add              b 

b  d     f   mh    h 

alljl            > 

1           db      d? 

Doe               1 

h                1   by 

h       h           b 

f  rtb     *«  d       nto 

plan      and        1 

g  1  mto  f          as 

ffp     g      I 

1        1     u         ^ 

G  d     nd  n 

G  dd            d  doe 

not  she,    as  a  w 

ife,   conceive,   being 

Concerning  the  Creation  of  the  Universe.  6!) 

we  contracted  in  the  world,  cannot  be  heaven,  angcis,  and   the  like,    about 

changed  nor  expelled  by  punishments ;  which  many  tell  many  stories  in  this 

andwheneveritiseYpelledbythem, still,  world,   are  empty  words  and   fictions 

after  a  short  lapse  of  time,  it  returns,  taken  from  meteors,  which  pky  before 

80.  Fifth   Relation.    Once  a  sa-  the  eyes  of  many  hero.     Are  not  all 

tan,    by  permission,  ascended  out  of  the  things  which  appear  upon  the  earth 

hell,  together  with  a  woman,  and  can  .....            »     i 
to  the  house  where  I  was;  on 
whom,  I   shut   the   window,    b      ) 
through  it  I   talked  with   them 
asked  the  satan  whence  be  cat        E 
said,  "  From  the  company  of  ! 
elates."  And  I  asked,  "  When         tr 
the  woman  V     He  said,  "  F    m    I 
same."     She  was  from  a  comp     y 
Sirens,  who  know  how  to  indu       p 
themselres,  by  means  of  fantas 
the  habits  and  figures  of  beauty  and  o 

nament:    at  one  time,  they  figure  the  forth,    educate    and  nourish  them  ?" 

beauty  of  Venus;  at  another,  graceful-  Moreover,  I  asked  what  he  and  his 

nessof  person,  asit  weceof  a  nymph  of  society  believed   concerning  religion. 

Parnassus ;  at  another,  they  adorn  them-  He  replied,  that  "  Religion,  with  those 

selves,  as  it  were,  with  the  crowns  and  of  us  who  are  learned  above  the  vulgar, 

robesof  a  queen,  and  walk  magnificent^  is  nothing  but  a  charm  for  the  common 

y,  leaning  upon  asilver  cane.    Such,  in  people,  which,  about  the  sensitive  and 
hwd         ptsar             ts        dm        ative  powers  of  their  mind,  is, 

h             d                           F  w  re,anaura,inwhichtheideasof 

p    d                                               w  p        fly  like  butterflies  in  the  air ;  and 

d        fr                                      g  h         ith,  which  connects  those  ideas, 
were,  into  a  chain,  is  like  a  silk- 

h       as                                           Wh  n  a  silken  envelope,  from  which 
fl      forth  as  the  king  of  butterflies. 

is,   nor  does  my  society.     She  is  my  For  the  common  herd  of  the  illiterate 

harlot."  And  then  she  breathed  lascivi-  love  images  above  the  sensual  things 

oua  desire  into  the  man,  which  aJso  of  the  body  and  of  the  thought  thence, 

Sirens  know  how  to  do  dexterously ;  on  account  of  a  strong  desire  that  they 

and  he,  on  receiving  it,  kissed  her,  and  may   fly;    thus,  also,  they   make   foi 

said,  "Ah,  my  Adonis!"     But  to  pro-  themselves  wings,  that  they  may  ele- 

ceed  to  serious  things :    I  asked  the  vate  themselves  like  eagles,  and  boast 

satan  what  was  his  employment;  and  before  the   inhabitants  of  the   earth, 

he  said,  "  My  employment  is  the  pur-  saying, '  Look  at  me.'     But  we  believe 

suit  of  learning  :  do  you  not  see  the  what  we  see,  and  love  what  we  touch." 

laurel  upon   my   headi"  for   this  his  And  then  he  touched  his  harlot,  and 

Adonis   had  formed  by  hor  art,  and,  said,  "  I  believe  this,  because  I  see 

standing  behind,  she  placed  it  upon  and  touch  it;  but  as  for  such  ludicrous 

his  head.     And  I  said,  "  Since  you  are  things,  we  cast  them  out  through  our 

come  from  a  society  where  there  are  windows,  and  drive  them  away  with  a 

schools  of  learning,  tell  me  what  you  blast  of  ridicule."     Afterwards,  I  ask- 

believe,   and  what  your  associates  be-  ed  what  he,  together  with  his  associ- 

iieve,  concerning  God."     He  replied,  ates,  believed  concerning  heaven  and 

"  Our  God  is  the  universe,  which  also  hell.     He  replied,  with  a  loud  laugh, 

we  call  nature,  and  which  the  simple  "  What  is   heaven,  but   the  ethereal 

amongst  us  call  the  atmosphere,  which  firmament  in  its  light?  and  what  are 

to  them  is  air ;  but  the  wise  call  it  the  the  angels  there,  but  spots  wandering 

atmospkeri ,  which  also  is  ether,     God,  about  the  sun  1  and  the  archangels,  but 


h,  Google 


70  CoTUxmttig  God  the  Creator. 

comets  with  a  long  tail  1  And  what  is  a  man  ?  Do  jou  not  speak,  see,  hear 
hell,  but  bogs,  where  are  frogs  and  and  walk.?  Recollect  that  you  once 
crocodiles,  which, in  the  imagination  of  lived  in  another  world,  which  you  have 
lhosepeople,aredevilsT  Besidesthese  forgotten,  and  that  now,  after  death, 
ideas  concerning  heaven  and  hell,  all  you  live,  and  that  you  have  been  talk- 
the  rest  are  trifles,  introduced  by  some  ing  just  as  you  did  before."  And  re- 
primate,  for  the  purpose  of  acquiring  collection  was  given  to  him,  and  he 
glory  from  an  ignorant  popidace."  But  remembered,  and  then  he  was  ashamed, 
all  these  things  he  spoke  just  as  he  and  cried,  "  I  am  mad ;  I  have  seen 
had  thought  concerning  them  in  the  heaven  above,  and  heard  tlie  angels 
world,  not  knowing  that  he  was  living  there  speaking  ineffable  things ;  but 
after  death,  and  having  forgotten  ail  this  when  I  had  recently  arrived  here ; 
that  he  heard,  when  he  first  enter-  but  now  I  will  retain  Uiis  in  order  to 
ed  the  world  of  spirits ;  wherefore,  to  relate  it  to  my  companions,  from  whom 
the  question  concerning  a  life  after  I  came,  and  perhaps  they  likewise  will 
death,  he  replied,  that  "  It  is  an  ima-  then  be  ashamed."  And  he  kept  in  his 
ginary  entity;  and  that  perhaps  some  mouth,  that  he  would  call  tliem  mad; 
effluvia,  arising  irom  a  dead  body  in  but,  as  he  descended,  forgetfuiness  ex- 
the  tomb,  in  form  as  a  man,  or  some-  pelled  recollection,  and  when  he  was 
thing  which  is  called  a  spectre,  about  there,  he  was  as  mad  as  ever,  and  call- 
which  some  people  tell  fabulous  stories,  ed  those  things  which  he  heard  from 
had  introduced  some  such  tiling  into  me  nonsense.  Such  is  the  state  of 
the  imaginations  of  men."  On  hear-  thought  and  speech  of  satans  after 
ing  these  words,  I  could  no  longer  re-  death.  Those  are  called  sattms,  who 
strain  my  laughter  from  bursting  forth,  have  confirmed  themselves  in  the  belief 
and  1  said,  "  Satan,  you  are  raving  of  falses ;  and  those  devtb,  who  have 
mad      Why,  now,  are  you  not  in  form  confirmed  evils  in  themselves  by  life. 


./Google 


Concerning  the  Lord  tJie  Redeemer. 


CHAPTER   II. 


CONCERNING  THE  LORD  THE  REDEEMER. 

81.  In  the  former  chapter,  we  have  n.  18  to  26,  and  n.  27  to  35.  For  this 
treated  of  God  the  Creator,  and  at  reason,  here  and  in  what  follows,  by 
the  same  time  of  creation ;  but  in  the  Lord,  we  mean  Jeliovah  in  his  Hit- 
this  chapter  we  are  to  treat  of  the  Lord  man.  Now,  because  knowledge  con- 
the  Redeemer,  and  at  the  same  time  ceming  the  Lord  exceeds,  in  excel- 
also  of  redemption ;  and  in  the  fol-  lence,  all  the  knowledges  which  are 
lowing  chapter,  of  the  Holy  Spirit,  and  given  in  tbe  church,  and  even  those 
at  the  same  time  of  the  divine  opera-  which  are  in  heaven,  the  arrangement 
tion.  By  the  Lord  the  Redeemer,  we  shall  be  so  ordered,  that  that  knowledge 
mean  Jehovah  in  the  Human  ;  for  that  may  come  into  the  light,  which  there- 
Jehovah  himself  descended  and  as-  fore  will  be  this :  I.  That  Jeliovah, 
sumed  the  Human,  for  the  purpose  of  the  Creator  of  the  universe,  descended 
accomplishing  redemption,  will  be  de-  and  assumed  the  Human,  that  He  might 
monstrated  in  what  follows.  The  rea-  redeem  and  save  men.  II.  That  He 
son  why  it  is  said  the  Lord,  and  not  descended  as  the  Divine  Truth,  leMch 
Jehovah,  is  because  Jehovah,  in  the  is  the  Word,  and  yet  that  He  did  not 
Old  Testament,  is  called  the  Lord  in  separate  the  Divine  Good.  III.  That 
the  New,  as  is  evident  from  tbese  pas-  He  assumed  lite  Human  aceording  to 
sages :  Tt  is  said  in  Moses,  Hear,  O  his  divine  order.  IV.  That  the  Hu- 
Israel,  jBUOVAHyouj"  God  is  one  Jelio-  ntim,  by  which  He  sent  Himse^  into 
vah ;  and  thou  slialt  love  Jehovah  thy  tlie  world,  is  what  is  called  the  Son  of 
God  with  all  thy  heart  and  with  all  God.  V.  That  the  Lord,  by  acts  of 
thy  soul,  Deut.  vi.  4,  5;  but  in  Mark;  redemption,  made  Himself  righteous- 
lite  Lord  your  God  is  one  Lokb,  and  ness.  VI.  That  by  the  same  acts.  He 
t/tott  shalt  love  the  Lord  thy  God  with  united  Himself  to  the  Father,  and  the 
all  thy  heart  and  with  all  thy  soul,  xii.  father  Himself  to  Htm;  also  accord^ 
39,  30.  Also  in  Isaiah;  Prepare  a  ing to  divine  order.  VH.  That  thus 
way  for  Jehovah  ;  make  smooth  in  the  God  became  Man,  and  Man  God,  in 
desert  a  path  for  our  God,  xl.  3 ;  but  one  person.  VIH.  That  the  progres- 
in  Luke ;  Tkmi  shalt  go  before  the  sion  to  union  was  the  state  of  his  ef- 
face of  the  Lord,  to  prepare  a  way  inanition,  (or  humiliation,)  and  that 
for  Him,  i.  76  ;  besides  in  other  the  union  itself  is  the  state  of  his  gla- 
passages.  And  also  the  Lord  com-  rifcation.  IX.  That  hereajierw)  one 
manded  his  disciples  to  call  Him  Lord,  among  Christians  can  come  into  heaven, 
and  therefore  He  was  so  called  by  the  unless  he  believes  in  the  Lord  Cfod  the 
apostles,  in  their  Epistles,  and  after-  Savior,  and  goes  to  Him  alone.  But 
wards  by  the  ^x>etolic  church,  as  ap-  these  things  shall  be  explained  one  by 
pears  from  their  creed,  which  is  called  one. 

the  "  Apostles'  Creed."     The  reason  82.  I.  That  Jehovah,  the  Crea- 

was,  because  the  Jews  durst  not  use  tor  of  the   Universe,  descended 

the  name  Jehovah,  on  account  of  its  and  assumed  the  Human,  n 


sanctity ;  and  also,  by  Jehovah  is  meant  might  redeem  and  save  Men. 

the  Divine  Esse,  which  was  from  eter-  In   the   Christian  churches  at  this 

nity,  and  the  Human,  which  He  as-  day,  it  is  believed  that  God,  the  Crea- 

sumed   in  time,  was  not  that   Esse,  tor  of  the  universe,  begat  a  Sou  from 

What  the  Divine  Esse,  or  Jehovah,  is,  eternity,  and  that  this  Son  descended 

was  Kliown  in  the  foregoing  chapter,  and  assumed  the  Human,  to  redeem 


hv  Cookie 


?2  Concerning  t!ui  Lord  the  Radeemci: 

mid  save  nien ;  but  this  is  erroneous,  besides  iu  many  passages,  wliere  the 

and  falls  of  itself  to  the  grouDd,    while  coming  of  the  Lord  is  called  the  day 

il  is  considered  that  God  is  one,  and  Op  Jbbovah,  as  IsaiaJi  xiii.  6, 9.  13,  ^2. 

that  it  is  more  than  fabulous  in  the  eye  Ezek.  xxxi.  25.  Joei  i.  15.  ii.  1, 2,  11, 

of  reason,  that  the  one  God  should  iij.  24.  iv.  1,  4,  18,    Amos  i.  13,  18, 

have  begotten  a  Son  from  eternity,  and  20.  Zeph.  i.  7  to  18.    Zech.  xii.  1,  4 

also  that  God  the  Father,  together  with  to  21 ;    and   in  other  places.     That 

the  Son  and  the  Holy  Ghost,  each  of  Jehovah  himself  descended  and  assum- 

whom  singly  is  God,  should  be  one  ed  tlie  Human,  is  very  evident  in  Luke, 

God.     This  fabulous  representation  is  where  are  these  words ;  Mori/  said  la 

entirely  dissipated,  while  it  is  demon-  the  angel,  How  shall  this  he  done,  since 

atrated  from  the  Word,  that  Jehovah  Ihnow  not  a  man?      To  lohom  the  an- 

God  himself  descended,  and  became  gd  relied.    The   Holy   Spirit    shall 

Man,  and  also  Redeemer.     As  it  re-  come  upon  thee,  and  the  virtue  of  the, 

gards  the  first— I'Aot  Jehovah  God  him-  Most    High  shall  overshadow    thee  ; 

self  descended  and  became  Matt,  is  evj-  lehence  the  Holy  Thing  that  is  born  of 

dent  from  these  passages :  Behold  a  thee,  shall  be  called  the  Son  of  God,  i. 

Virgin  shall  conceive  and  bring  forth  34,  35.   And  in  Matthew  :  The  angel 

a  Son,  who  shall  be  called  God  with  saidtQJoseph,the  bridegroom  of  Mary, 

ns,  Isaiah  vii.  14.  Matt.  i.  22,  23.    A  in  «  dream.  That  which  is  bom  in  St/ 

Child  .is  born  to  us,  a  Son  is  given  is  of  the  Holy   Spirit;   and  Joseph 

to  vs,  tipon  whose  shoulder  shall  be  the  knpw  her  not,  until  she  brought  forth  a 

government,  and  his  name  shall  be  call-  Son,  and  called  his  name  Jesus,  i.  20, 

ed   Wonderful,  God,  Hero,  Father  25.     That  by  the  Holy  Spirit  is  meant 

op  Eternity,  the  Prince  of  Peace,  the  Divine  which  proceeds  from  Jeho- 

Isaiah  is.  6.     It  shall  be  said  in  that  vah,  will  be  seen  in  the  third  chapter 

day,  Lo,  this  is  our  Gob,  whom  we  have  of  this  work.     Who  does  not  know, 

expected  to  deliver  us ;  this  is  Jehovah,  that  the  child  has  the  soul  and  life  from 

whom  we  have  erpeeted;    let  us  exult  the  father,  and  that  the  body  is  from 

and  r^oice  in  Ids  scdootion,  xxv.  9,  the   sou!  t     What,   therefore,  is   said 

The  voice  of  one  crying  in  the  ufilder-  more  plainly,  than  that  the  Lord  had 

nesSjPrepareaway for  Jehovau;  make  his  soul  and  life  from  Jehovah  God? 

smooth  in  the  desert  a  path  for  our  and,  because   the   Divine  cannot  be 

God;  and  all  flesh  shall  see  together,  divided,  that  the  Divine  itself  was  his 

xl.  3, 5.    Belwtd,  the  Lord  Jehovah  is  soul  and  life  t     Wherefore  the  Lord  so 

coming  in  the  mighty  one,  and  Ms  arm  often  called  Jehovah  God  his  Father, 

shall  rule  for  Him;  behold,  Ms  reward  and  Jehovah  God  called  Him  bis  Son. 

is  with  Him,  and  Ite  shall  feed  Ms  flock  What,  then,  can  be  heard  more  ludi- 

Uke aanspa^KD,  xl.  10,  11.    Jehovah  crous,  than  that  the  soul  of  our  Lord 

said.  Sing  and  rejoice,  O  dauglUer  of  was  from  the  mother  Mary,  as  both  the 

Zion;  bdtold,!  (m  coming  to  dwell  in  Roman  Catholics  and  the  Reformed  at 

the  midst  of  thee ;  then  many  nations  this  day  dream,  not  having  as  jet  been 

shall  cleave  to  Jehovah  in  thai  day,  awaked  by  the  Word. 

Zech.   ii.   14,   15,     I   Jehovah   hctve  83.  That  a  Son,  born  from  eternity, 

called  thee  in  righteousness,  and  I  will  descended  and  assumed  the  Human, 

^ivethcefor  a  covenant  of  the  people;  I  evidently  appears  as  erroneous,  and  i^ 

AM  Jehovah  ;   this  la  my  name,  and  dissipated,  from  the    passages  in  the 

MY    glory    I    WILL     NOT    GIVE    TO  Word,  in  which  Jehovah  himself  says, 

ANOTHER,  Isaiah  xii,  6, 7,  8.     Behold,  that  He  himself  is  the  Savior  and  the 

the  days  are  coming,  when  I  will  raise  Redeemer,  which  are  the  following: 

up  unlo  David  a  righteous  Branch,  AmnotIJEBn\/,vi'>  andthereisnoGod 

who  shall  reign  king,  and  do  Judg-  else  besides  Me;  a  just  GodartdaSA- 

mettt  and  justice  in  the  earth,  and  this  tiok  there  is  not  besides  Me,  Isaiah 
is  his  name,  Jehovah  our  Richteous- 
KB1S.  Jerem.  xxiii.  5,  6.  xxxiii  15,16: 


^'cS'^ 


Concerning  the  Lord  tlie  Rideemcr.  ?3 

JeiiovAii  TKY  God,  and  thau  shalt  not  from   damnation  and   liell,  except  bj 

acknowledge  a  God besidiii  Me ;  TaERB  the   assumed  Human;  for  redemption 

IS  NO  Savior  besides  Me,  Hosea  xiii.  was  tlie  subjugation  of  the  helJs,  and 

4.  Thai  all  flesh  may  know  that  I  Jbho-  the  establisliraent  of  order  in  the  henv- 

VAH  am  thy  Savior  and  thy  Redeem-  ens,  and,  after  this,  llie  institution  of  a 

Eft,  Isaiah  xlix.  36.  k.  16.     AsforavR  church:  tliese  things,  God  by  his  om- 

Reueeher,  Jehovah  op  hosts  is  his  nipotence  couJd  not  eSect,  except  by 

NAME,  xlvii.  4.  Their  Redeemer  is  means  of  the  Human ;  aa  no  one  can 

mighty  ;    Jehovah  op  hosts  is  his  worlt  unless  he  has  an  arm ;  also  his 

NAME,  Jeicm.  1.34.  Jehovah,  ray  KocA  Human  is  called  in  the  Word,  the  Arm 

and  mff  Redeemer,  Psalm  xix.   15.  of  Jehovah,  Isniah  Tii.  10 ;  liii.  1 ;  ant' 

Thus  said  Jehovah,  thy  Redeemer,  also  as  no  one  can  attack  a  fbrtjfieo 

the  Moly  One  of  Israel,  I  am  Jehovah  city,  and  destroy  the  temples  of  the 

THY  God,  Isaiah  xlviii.  17.  xliii.  24.  idols    which    are  therein,   except  by 

xlix.  7.     Thus  said  Jehoyab  (%  Re-  means  of  proper  powers.     That,mtlua 

DECMBR,  I  ant  Jehovah,  titat  makcth  divine  work,  God  had  omnipotence  by 

all  tMitgs,  eem  alone  by  myself,  xljv.  24.  means  of  his  Human,  also  is  manifest 

Thns  said  3EaovAti,the  King  of  Israel,  from  the  Word;  for  God,  who  is  in  the 

orerfftisRBDEEMBH,  Jehovah  OF  HOSTS,  inmost,  and  thus  thepurest  tilings, othor- 

lamthef^rst  and  the  last,  and  besides  wise  might  have  passed  tn  vain  into  tlio 

Me  there  is  no  God,  xt'iY.  6.     Thou,  Je-  ultimates  in  which  the  hells  are,  and 

HovAH,ar(oi«-i^(Ae»-,o«r Redeemer  m  which  the  men  of  that  time  iven, 

from  eternity  is  thy  name,  Ixiii.    16,  comparatively  as  tlie  soul  cinnot  do 

With  the  mercy  of  cta-nity  I  taili  have  any  thing  without  a  body,  or  as  no 

mercy,  thus  said  Jehovah  thy  R,ET>EEKi~  one   can  conquer  enemies,  iihich  do 

ER,  liv.  8.     Thod  hast  redeemed  me,  not  come  into  hit  sight,  or  to  w  hich  he 

jBHOVAB,GoDOFTRUTH,Psalmxxxi.6.  cannot  come  and  approach  with  tny 

Let  Israel  hope  in  Jehovah,  because  in  arms,  as  spears,  shields,  or  muskets 

Jehovah  is  mercy,  and  with  Him  is  To  accomplish  the  work  of  redemp- 

plenteous  Redemption',  and  He  will  tion  without  the  Human    wis  as  im- 

OEau  Israel  from  all  his  iniqttities,  possible  for  God,  as  it  is  for  man  to 

tx.7, 8.  Jehovah  God,  iwtdTHV  Re-  subjugate  the  Indies,  and  not  trans- 

1  the  Holy  One  of  Israel,  the  port  soldiers  thither  by  means  of  ships, 

■  the  WHOLE  EARTH  SHALL  He  OF  38  it  IS  to  makc  Irecs  grow  only  by 

led,  Isaiah  liv.  5.     From  these  the  heat  and  light  of  the  sun,  unless 

s  and  very  many  others,  every  the  air  were  created,  through  which 

maawhohaseyes,  and  amind opened  by  the  heat  and  light  might  pass,  and  un 

meansofthem,mayseethatGod,whoi8  less   the  earth   were  created,  out  of 

one,de3cendedandbecameMan,forthe  which  they  might  be  produced;  nay, 

purposeofaccoraplishingtheworkofre-  it  is  as  impossible,  as  to  cast  nets  into 

demptian.     Who  cannot  see  this,  as  in  the  air,  and  catch  fishes  there,  and  not 

the  morning  light,  while  he  attends  to  in  the  water ;  for  Jehovah,  as  He  is  in 

those  very  divine  declarations,  which  Himself,  cannot,  by  his  omnipotence, 

have  been  adduced?     But  those  who  touch  any  devil  in  hell,  nor  any  devil 

are  in  the  shade  of  night,  from  confir-  upon  earth,  and  repress  him  and  his 

mation  in  favor  of  the  birth  of  another  fury,  and  subdue  his  violence,  unless 

God  from  eternity,  and  concerning  his  He  be  in  the  lasts,  as  He  is  in  the 

descent   and   redemption,  close  their  firsts  :  He  is  in  the  lasts  in  his  Human  ; 

eyelids  at  those  divine  declarations,  and  wherefore,  in  the  Word,  He  is  called 

in  that  state  think  how  they  may  apply  the  First  and  the  liaat,  the  Alpha  and 

them  to  their  falses,  and  pervert  them,  the  Omega,  the  Beginning  and  the  End. 

84.     There    are     several    reasons,  85.  II.  That  Jehovah  dbsci 

which  will  be  explained  in  the  course  as  the  Divine  Truth,  which  i 

of  the  following  pages,  why  God  could  Word,  and  ykt  that  He  du 

not  redeem  men,  that  is,  deliver  them  sepajiaie  the  Divine  Goon. 


b,  Google 


74  Concerning  the  Lord  the  Redeemer. 

There  are  two  things  which  make  sented  Himself  as  that  'W  ord,  in  his 

tlie  essence  of  God,  the  Divine  Love  anil  transfiguration    before   the   three    dis- 

the  Divine  Wisdom ;   or,  what  is  the  ciples  on  the  mouat  (Matt.  xii.  Afark 

same,  the  Divine  Good  and  the  Divipe  ix.    and    Luke  ix.),  and   also    before 

Troth.     That  these  two  are  the  essence  John  {-Rep.  i,  12  to  16),  will  beseen  in 

of  God,  was  demonstrated  above,  n.  the  chapter  concerning  the   Sacred 

36  to  48.     These  two,  in  the  Word,  Scripture.     That  the  Lord,   in   the 

are  meant  also  by  Jehovah  God;  by  world,  was  the  Divine  Truth,  appear" 

■/cAou«A,  the  Divine  Love  oT  the  Divine  from  his  own  words:  /  amtlie  Way 

Good,  and  by  God,  the  Divine  Wisdom  the  Truth  and  the   Life,  John  xiv 

or  tlie  Divine  Truth ;  thence  it  is,  that,  6;    and   from   these,    We  know  that 

in  the  Word,  they  are  distinguished  ■  in  the  Son  of  God  hath  come,  and  giver 

various  ways,  and  sometimes  only  Je-  us  under stmuUng,  that  we  may  knou 

hovaii  ia  named,  and  sometimes  only  the  truth,  and  we  are  in  the  truth, 

God;  for  where  it  is  treated  of  theDi-  in  nis  Son  Jesus  Christ;     Thisistht 

vine  Good,  there  it  is  said  Jehovah;  true  God  and  eternal  Kfe,  1  John  v 

and  where  of  the  Divine  Truth,  there  30,  21 ;  and  still  further  by  his  being 

God;  and  where  of  both,  there  Je/w-  called  the  light,  as  in  these  passages: 

vah    God.     That    Jehovah    God    de-  Jie  was  the  true  light,  which  enlighf. 

scended  as  the  Divine  Truth,  which  is  eneth  every  maa  that  comeiJi  into  tht 

the  Word,  ia  evident  in  John,  where  world,  John  i.  4,  9.     Jesus  said.  Yet 

are  these  words ;  In  tlie  beginning  was  for  a  little  while  (Ae  lksht  is  with  you : 

the   Word,  and  the  Word  was   with  walk  while  ye  have  light,  lest  darkness 

God,  and  tlie   Word  was  God.     All  overtake  you :  while  ye  fta»e  light,  be- 

things  were  made  by  Him,  and  without  Ueve  in  the  light,  that  ye  may  be  sojts 

Him  was  not/ting  made  that  vets  made,  of  llie  light,  xii.  35, 36, 46.     I  am  the 

And  the    Word    became    fiesh,    and  light   of  the  world,  ix.  5.     Simeon 

dwelt  amongst  us,  i.  1, 3,  14,    That  by  said,  Mine  eyes  haoe  seen  thy  sahatton, 

the  Word  is  there  meant  the  Divine  a  light  for  the  revelation  of  the  gen- 

Truth,  is  because  the  Word,  which  is  in  tiles,  Luke  ii.  30,  31,  32.     This  is  the 

the  church,  is  the  Divine  Tnith  itself;  judgment,  that  light  hath  come  into 

for  it  was  dictated  by  Jehovah  Himself,  the  world;  he  who  doeth  the  truth, 

and  what  is  dictated  by  Jehovah,  is  eomcth  to  the  light,  John  iii.  19,  21 : 

purely  the  Divine  Truth, and  can  be  no  besides    other  places,    where   by  the 

other ;  but,  because  that  passed  througli  Hghf  is  meant  the  Divine  Trutli. 

the  heavens,  even  into  the  world,  it  be-  86.  The  reason  why  Jehovah  God 

came  accommodated  to  the  angels  in  descended  into  tlie  world  as  the  Divine 

heaven,  and  also  to  men  in  the  world.  Truth  was,  that  He  might  do  the  work 

Thence  there  is,  in  the  Word,  a  spirit-  of  redemption ;   and  redemption   was 

ual  sense,  in  which  Divine  Truth  is  in  the  subjugation  of  the  hells,  the  eatab. 

the  light,  and  a  natural  sense,  in  which  lishment  of  order  in  the  heavens,  and, 

Divine  Truth  is  in  the  shade;  wherefore  after  this,  the  institution  of  a  church. 

theDivineTruth,  in  this  Word,  is  what  TheDivineGood  is  not  competent  to  ef- 

is  meant  in  John,     This  appears  still  feet  those  things,  but  the  Divine  Truth 

more  clearly  from  this,  that  the  Lord  &om  theDivineGood:  theDivineGood, 

came  into  the  world  that  He  might  ful-  considered  in  itself,  is  as  the  round 

fill  all  things  of  the  Word;  wherefore  hilt  of  a  sword,  or  as  blunt  wood,  or  as 

it  is  so  often  read,  that  this  and  that  a  naked  bow;  but  the  Divine  Truth 

was  done  by  Him  that  the  Scripture  from  the  Divine  Good,  is  as  a  sharp 

might  be  fulfilled.     No  other  than  the  sword,  and  as  wood  in  the  form  of  a 

Divine  Truth  is  meant  by  the  Messiah  spear,   and   as   a    bow    with   arrows, 

or  Chriat ;  nor  any  other  by  the  Son  of  which  are  serviceable  against  an  ene- 

Man;  nor  any  other  by  the  Comforter,  my.     By  swords,  spears,   and   bows, 

the  Holy  Spirit,  which  the  Lord  sent  in  the   spiritual   sense  of  the  Word, 

after  his  ileparture.     That  He  repre-  also  are    meant  truths  fighting :   see 


(ostecb,  Google 


C  le   ittgth    Lord  tJe  Redeemer,  75 

Apocalypse  Revealed      n    <>i    298  standing  and  its  truths.     In  ihe  spirit- 

416  where  ihis  is  demm  trated     nir  ual  world,  the  power  of  truth  is  most 

could  the  falnes  and  evils  in  vhioh  the  conspicuous ;  an  angel  wbo  is  in  divint 

1  ell    were    and  perpetuallj  dre  be  at  trutl  s  from  the  Lord,  although, '  as  to 

tacked      conquered    and    bubj  igated  tl  c  body  he  is  as  weak  as  an  infant, 

otherwise  than   by   the    dnme  truth  can  put  to  flight,  pursue  to  hell,  and 

from   tl  e  Word     nor  could  the   new  thrust  into  the  caverns  there,  even  t 

h  aien  wh  ch  aho  was  then  made  be  trwp  of  infernal  spirits,  who  appear  as 

t  undod  formed  and  arranged  in  order  the  Anakim  and  the  Nephalim,  that  is, 

bv    any  other  means     nor  co  ild  the  i?  giants     and  when  ttiey  go  out  of  the 

New  Church  upon  earth  be  instituted  caverns    they  dare  not  approach  the 

by  any  other  means      Moeoier    all  angel      Those  who  are  in  divine  truths 

tie  stiength  all  the  virtue  and  all  tie  from  the  Lord  are  in  that  world  as  li- 

power  of  God    is  of  the  divine  truth  f  ns    although,  as  to  their  bodies,  they 

Irom  the  divine  good      This  was  the  are   no   ilronger   than   &heep.      It  ia 

reason  why  Jehovah  God  descended  as  simdar  with  men  who  ire  in  divine 

divine  truth,  which  is  the  Word ;  there-  truths  from  the  Lord   igainst  evils  and 

fore  It  is  said  in  David,  CHrd  thy  sword  falses,  consequently  against  phalanxes 

upon   thy  thigh,  O  MiQHTr,  aad  in  of   devils,    who,    considered   in  their 

thy   honor   ascend;    ride    upon   the  essence,  are  no  other  than  evils  and 

Word  op  Tewth  ;  thy  right  hand  vnll  falses.     The  reason  why  there  is  such 

teach  thee  wonderful  things;  thine  ar-  strength  inherent  in   divine  truth   is, 

rows  are  sharp;  thine  enemies  shaU  fall  because  God  la  Good  itself  and  Truth 

under  thee.  Psalm  xlv.  4,  5,  6,     These  itself,  and  He  created  the  universe  by 

words  are  concerning  the   Lord,  aad  the  divine  truth ;  aad  all  the  laws  of 

concerning  his  combats  with  the  hells,  order,  by  which  He  preserves  the  uiii- 

and  concerning  his  victories  over  them,  verse,    are   truths.      Wherefore    it   is 

87.  What  good  without  truth  ia,  said  in  John,  that  By  the  Word  all 
and  what  truth  from  good  is,  appears  things  were  made,  and  without  it  noth- 
manifestly  from  man ;  all  Ms  good  ing  was  made  that  was  made,  i.  3, 10 ; 
resides  in  the  will,  and  all  his  truth  in  and  in  David,  By  the  Word  of  Jeho- 
the  understanding ;  and  the  will  from  vah  the  heavens  were  made,  and  all  the 
it^  good  cannot  do  any  thing  except  by  host  of  them  by  the  breath  of  his 
the  understanding ;  it  cannot  work,  it  mouth.  Psalm  xxxiii.  6. 
fjinnot  speak,  it  cannot  feel;  all  its  88.  That  God,  although  He  de- 
virtue  and  power  is  by  means  of  the  scended  as  the  divine  truth,  still  did 
understanding,  consequently  by  means  not  separate  the  divine  good,  is  evi- 
of  truth,  for  the  understanding  is  the  dent  from  the  conception,  concerning 
receptacle  and  habitation  of  truth,  which  it  is  read,  that  The  virtue  of 
The  case  is  similar  with  these  as  with  the  Most  High  overshadowed  Mary, 
the  operation  of  the  heart  and  lungs  in  Luke  i.  35;  and  by  the  virtue  of  the 
the  body ;  the  heart,  without  the  respi-  Most  High,  is  meant  the  divine  good, 
ration  of  the  lungs,  does  not  produce  The  same  ia  evident  from  the  pas- 
any  motion  or  any  sensation,  but  the  sages,  where  He  says  that  the  Father  is  . 
respiration  of  the  lungs  from  the  heart  in  Him,  and  He  in  the  Father ;  that  al. 
does  both ;  which  is  evident  in  swoons  things  of  the  Father  are  his ;  and  that 
with  those  who  are  suffocated  and  the  Father  and  He  are  one;  besides 
drowned  in  water,  in  whom  respiration  many  other  things ;  by  the  Pother  ia 
ceases,  while  the  systolic  activity  of  the  meant  the  Divine  Good, 
heart  still  continues;  that  such  have  89.  Ill,  That  God  assumed  the  IIu- 
neither  motion  nor  sensation,  is  known,  man  AccoRDiNa  to  his  Divine  Ohdrr. 
It  is  similar  with  embryos  in  the  womb  In  the  section  concerning  the  divine 
of  the  mother;  the, reason  is,  because  ouinipotence  and  omniscience,  it  was 
the  heart  corresponds  to  the  will  and  shown,  that  God,  at  the  creation,  in- 
its  goods,  and  the  lungs  to  the  under-  troduced  order  into  the  univetse,  and 


ugk 


1Q  Concerning  the  Lord  the  Redeemer. 

into  all  and  every  pnft  of  it;  and  that  90.  Those  who  do  not  know,  thai 

therefore  the  omnipotence  of  God,  in  the  divine  omnipotence  proceeds  and 

the  universe  and  in  all  and  every  part  operates  according  to  order,  may  hatch 

of  it,' proceeds  and  operates  according  out  of  their  fancy  many  things  oppo- 

to  tlie  laws  of  his  divine  order,  concern-  site  and  contradictory  to  sound  reason, 

ing  which  we  have  treated  above  in  a  as  why  God  did  not  assume  the  Human 

series  from  n.  47  to  74.     Now,  because  immediately,  without  such  a  progres- 

God   descended,   and   because  He  is  sion ;  why  He  did  not  create  or  coni- 

Order  itself,  as  also  wan  there  demon-  pose  for   Himself  a   body  out  of  the 

strated,  in  order  that  He  also  might  elements,  froni  the  four  quarters  of  the 

actually  become  Man,  He  could  not  world,  and  thus  exhibit  himself  to  be 

but  be  conceived,  carried  in  the  womb,  seen  as  God-Man,  before  the  Jewish 

brought  forth,  edncated,  and  succes-  people,  nay,  before  the  whole  world; 

sively  learn  the  sciences,  and  by  them  or,  if  He  would  be  bom,  why  He  did 

be   introduced    into   intelligence   and  not  infase  into  the  embryo  itself,  or  into 

wisdom.     Wherefore,  as  to  the  Human,  Himself  as  an  infant,  all  his  Divine; 

He  was  an  infant  as  an  infant,  a  boy  or  why  He  did  not,  after  his  birth, 

as  a  boy,  &c. ;   wilh  this  difference  raise  Himself  up  to  the  stature  of  a 

only,  that  He  perfected  those  progres-  perfect  man,  and  speak  immediately 

sive  states  sooner,  more  fully  and  more  from  the  divine  wisdom.      Such  and 

perfectly,  than  others.     That  He  ad-  similar  things  those  may  conceive  and 

vanced  thus  progressively  according  to  bring  forth,  who  think  concerning  the 

order,  is  evident  from  these  words  in  divine  omnipotence  without  order;  and 

Luke ;  And  the  Child  Jesus  grew,  and  thus  may  fill  the  church  with  deliriums 

teas  strengthened  ire  spirit,  and  increas-  and  trifles,  as  also  has  been  done ;  aa 

edinwisdmn,  in  age,  and  in  favor  toitk  that  God  could  beget  a  Son  from  eter- 

God  and  man,  ii.  43,  50.     That  He  nity,  and  cause  that  a  third  God  also 

did  so  sooner,  more  fully  and  more  should  then  proceed  from  Himself  and 

perfectly,  than  others,   appears   from  the  Son ;  then  that  He  could  be  angry 

those  things  which  are  said  of  Him  in  with  the  human  race,  give  them  over 

the  same  Evangelist ;  as  that  when  He  to  execration,  and   be  willing  to  be 

was  a  Boj/ oftiBelve years.  He  satin  the  brought  back  to  mercy  by  his  Son,  and 

temple  in  the  midst  of  the  doctors,  and  this  by  his  intercession  and  the  remem- 

taught;  and  that  all  who  heard  Him  brance  of  his  cross;    and,  moreover, 

were  astonished  at  Us  intelligence  and  that  He  could  put  into  man  the  righte- 

answers,  ii.  46,  47 ;  and  afterwards,  iv,  ousness  of  his  Son,  and  insert  it  in  his 

16  to  22, 33.     This  was  done,  because  heart,  as  a  simple  substance,  according 

the  divine  order  is,  that  man  should  to  Wolfius,  in  which,  aa  the  author 

prepare  himself  for  the  reception  of  himself  says,  are  all  things  of  the  Son's 

God;  and  as  he  prepares  himself,  so  merit;  but  that  it  cannot  be  divided, 

God  enters  into  him,  as  into  his  habi-  since,  if  it  be  divided,  it   falls   into 

tation  and  house ;  and  that  preparation  nothing;  and,  moreover,  that  He  cati, 

is  made  by  means  of  'knowledges  con-  as  by  a  papal  bull,  remit  sins  to  whom- 

.  cerning  God,  and  concerning  the  spir-  soever  He  will,  or  purify  the  most  ira 

itual  tilings  which  are  of  the  church,  pious  person  from  his  black  evils,  ano 

and  thus  by  intelligence  and  wisdom ;  thus  make  one  who  is  black  as  a  devil, 

for  it  is  a  law  of  order,  that  as  far  as  white  as  an  angel  of  light,   withoni 

man  accedes  and  approaches  to  God,  man's  moving  himself  any  more  than 

which  he  should  do  altogether  as  from  a  stone,  or  while  he  stands  still  aa  a 

himself,  so  far  God  accedes  and  ap-  statue  or  as  an  idol;    besides  many 

proaches  to  man,  and  in  the  midst  of  other  foolish  notions,  which  those  who 

him  conjoins  Himself  with  him.     That  maintain  that  the  divine  power  is  ah- 

the  Lord  proceeded  according  to  this  or-  solute,  without  any  knowledge  or  ac- 

der,  even  to  union  with  his  Father,  will  knowledgment  of  order,  may  scatter 

be  fiirther  demonstrated  in  what  follows,  about  as  a  winnower  Scatters  chaff  in 


^'a'^ 


Concerning  ilte  hard  the  Redeemer.  77 

tlie   air.     These,  in   spiritual   tilings,  man  has,  is  from  the  father,  and  all 

which  are  of  heaven  and  the  church,  the  material  is  from  the  mother;  as  to 

aad  thence  of  eternal  life,  may  ivauder  the  Lord,  the  Divine  which  He  had 

from  divine  truths,  like  a  blind  man  in  was  from  Jehovah,  the  Father,  and  the 

the  woods,  who  now  falls  upon  stones,  human  was  from  the  mother ;   these 

now   dashes  his   forehead    against   a  two  united  are  the  Son  of  God.     That 

tree,   now   entangles  his  hair   in   its  it  is  so,  appears  clearly  from  the  natii-- 

branches.  ity  of  the  Lord,  concerning  which  tliis 

91.  Divine  miracles  also  have  been  is  written  in  Luke :  The  angel  Gabriel 
done  according  to  divine  order,  but  ac-  said  to  Mary,  The  Holy  Spirit  shall 
cording  to  the  Order  of  the  lajlux  of  come  upon  tliee,  and  the  virtue  of  the 
the  Spiritual  World  into  the  Natural ;  Most  High  shall  overshadow  thee; 
concerning  which  order  no  one  has  lolience  the  Holy  Thiag  that  is  bom  of 
hitherto  known  any  thing,  because  no  tltee  shall  be  called  the  Son  of  God 
one  baa  known  any  thing  of  the  spir-  i.  35.  The  Lord  called  Himself  ^  n 
itual  world.  But  what  that  order  is,  by  the  Father,  also  for  this  eason  be- 
will  be  made  manifest  in  its  time,  when  cause  bj  sent  is  signiiied  the  1  ke  as 
we  treat  of  Divine  Miracles,  and  of  by  angel;  for  angel,  in  the  o  nal 
Mauical  MiiiACL£s.  language, IS £ent .' for it is Said  nl  aal 

92.  IV.  That  the  Human,  by'  The  angel  op  the  mces  of  Jfho- 
wiiicH  God  sknt  Himself  into  the  vah  delivered  them;  in  his  loee  and 
WORLD,  IS  THE  SoN  OP  GoD.  Ms  vity  lie  redeemed  them,  Ixiii.  9 ;  and 

The  Lord  frequently  said,  that  the  in  Malachi ;  The  Lord,  whom  ye  seek. 

Father  sent  Him  into  the  world,  and  shall  suddenly  come  to  his  temple,  and 

that  He  was  sent  by  the  Father ;   as  the  angel  of  the  covenant,  whom 

Matt.  X.  40.  XV.  24.    John  iii.  17,  24.  ye  desire,  iii.  1 ;  besides  other  places. 

V.  23,  24,  36,  37,  38.  vi.  29,  39,  40,  That    the   Divine   Trinity,   God    the 

44,  57.  vii.  16,  18,  38, 29.  viii.  16, 18,  Father,  the  Son,  and  the  Holy  Spirit,  is 

29,43,  ix.4;  and  in  many  other  places;  intheLord,  and  that  the  Father  in  Him 

and  this  He  says,  because  by  being  istheDivinefrom which[areaJlthings], 

sent  into  the  world,  is  meant  to  de-  the  Son,  the  Divine  Human,  and  the 

scend  and  come  amongst  men ;  and  Holy   Spirit,  the  proceeding   Divine, 

this  was  done  by  the  Human,  which  will  be  seen  in  the  third  chapter  of 

Hp  assumed  by  means  of  the  virgin  this  work,  where  we  shall  treat  of  the 

Mary;  and  also  the  Human  is  actually  Divine  Trinity. 

tlie  Son  of  God,  because  it  was  coii-        93,  Since  it  was  said  to  Mary,  by 

cijived  of  Jehovah  God,  as  a  Father,  the  angel  Gabriel,  the  Holy    Thing 

according  to  Luke,  i.  33,  35.     He  is  toMch   thall  be  born  of  thee  shall  be 

called  the  Son  of  God,  the  Son  of  Man,  called  the  Son  of  God,  passages  shall 

and  the  Son  of  Mary  ;        1  by    1     '^  n  be  adduced  from  the  Word  to  show 

of  God  is  meant  Jehov  1    G  d        h  that  the  Lord,  as  to  the  Human,  is 

Human ;  by  the  Sou  of  M        h    L     1  called  the   Holy    One   op   Israel, 

as  lo  the  Word  ■  and  by    1      Son    f  which  are     Iwos  seeins  in  visions;  lo, 

Mary  properly  the  Hui  1     h  H  a  toatcher  and  a  Holy  One  descending 

assumed      That  by  th     S  n  ol  G  d  from   heaven.  Din    i".  10,  20.     God 

ind  by  the  Son  of  M         ho       w  joill  come  from  Teman,  and  the  Holy 

things  are  meant,  will  b    d  n    n  d  One  from  mmmt  Paran,  Hab.  iii.  3. 

m  what  follows    that  by    h     S  n  of  IJchovtA,  TitE  Holy  One,  the  Crm- 

Marj  IS  meant  the  me    ly  H  m  n  tor  of  Israel,  yocr  Holy  One,  Isaiah 

manifest  from  the  generation  of  men,  xliv.  11,  15.     Thus  said  Jehovah,  tht 

ihat  the  soul  i=  from  tlie  father,  and  the  Redeemer  of  Israel, his  Holy  One,  xlii. 

Hod)  trom  the  mother     for  the  soul  is  7.  JJehovah  thy  God,TJiE  Holy  One 

m  the  seed  of  the  father    and  it  is  of  Israei^,  thy  Saoior,  x]m.  H.   As  for 

Llothed  with  a  body  in  the  mother;  or,  our  Redeemer,  Jehovah  of  Juists  is  hii 

what  I'j  ihe  same,  all  the  spiritual   thai  nonte,  the  Holy  One  of  Ishael.  xlvii 


hvCoo^^lc 


78  Concerning  the  Ziord  the  Redeemer. 

4.  Said  Jelwvak  ffour  Redeemer,  Tire  Lord,  our  Savior,  the  Son  of  Mary 

Holy  One  of  Israel,  xliii.  13,  xlviii.  and  rarely  the  Son  of  God  unless  thej 

17    Jehovah  of  hosts  is  Ms  name,  and  then  mean  a  Son  of  God   born  from 

thy  Redeemer,  the    Holy    One    of  eternity:  the  reason  of  this  is  because 

Israel,  liv.  5.    They  tempted  God  and  the  Roman  CatholiLS  have    inctihed 

THE   Holy    One   of   Israel,  Psalm  Mary,  the  mother,  above  the  rest  and 

lxx.viii.  41.     They  forsook  Jehovah,  have  exalted  her  as  a  goddess  or  queen 

owrf^rouofterfTHE  HolyOne  op  Isra-  over  all  their  saints      when  let  the 

EL,  Isaiah  J,  4.     Tiiey  said.  Make  the  Lord,  when  He  glorified  his  H  iman 

Holy  One  of  Israel  cease  from  our  put  off  all  of  his  mother  and  put  on 

faces;  therefore,  thus  satdiaE  Holy  all  of  the  Father,  which  mil  be  fiiilj 

One  op  Israel,  XXX,  11,12.   Who  say,  demonstrated  in  iJie  follow  mg  parts  of 

Lei  him  hasten  his  work,  that  me  may  this  work.     From  this  common  saymg 

see,  and  let  the  counsel  of  the  Holy  in  the  mouth  of  all,  that  He  is  called 

One  of  Israel  approach  and  come,  the  Son  of  Mary,  many   enormities 

V,  19,  In  that  day  they  shall  lean  upon  have  flowed  into  the  church,  especially 

Jehovah,  the.  Hole  One  of  Israel,  with  those  who  have  not  admitted  into 

t'»  6t((A,  X.  20,  Cry  out  and  sing  aloud,  their  judgment  those  things  which  are 

O  daughter  of  Zton,  because  great  in  said  in  the  Word  concerning  the  Lord, 

the  midst  of  thee  is  the  Holy  One  aa  that  the  Father  and  He  are  one ; 

OP  Israel,  xii.  6.     The  saying  oftlie  that  He  is  in  the  Father,  cwirf  the  Pa^ 

God  of  Israel;  In  that  day  Ms  eyes  ther  in  Him  ;  that  all  things  of  the  Fa- 

shalllookto  the  Holy  One  of  Israel,  ther  are  his ;  that  He  called  JelwvaJi  his 

xvii.  7.     Tlie  poor  of  men  shall  exult  Father,  and  Jehovah  the  Father  calkd 

in  THE  Holy  One  of  Israel,  xxix.  Him  his  Son.     The  enormities  whi'jh 

10,  xli.  16.    The  earth  is  full  of  guilt-  have  flowed  into  the  church  from  this, 

incss  against  the  Holy  One  of  Isra-  that  they  name  Him  the  Son  of  Mary, 

EL,  Jerem.  1,  29 ;  and,  moreover,  Isaiah  and  not  the  Son  of  God,  are, that  con- 

Iv.  5.  Ix,  9,  and  in  other  places.     By  cerning  the  Lord,  the  idea  of  divinity  is 

THE  Holy  One   op  Israel  is  meant  lost,  and  with  this,  a!I  that  which  is  said 

the  Lord  as  to  the  Divine  Human;  for  in  the  Word  concerning  Him  as  the  Sot 

the  angel  said  to  Mary,  The  Holy  of  God ;  then  that  through  that  enter? 

Thin&  which  shall  be   born   of  thee  Judaism,  Arianism,  Socinianiam,  Cal- 

shall  be  called  the  Son  of  God,  Luke  viniBm,such  as  it  was  in  the  beginning, 

i.  35,     That  Jehovah  and  the  Holy  and  at  length  Naturalism,  and  with 

One  op  Iskael  are  one,  although  they  this  the  fancy  that  He  was  the  Son  of 

ate  distinctly  named,  may  be  evident  Maty  by  Joseph,  and  also  that  he  had 

from  the  passages  also  here  adduced  his  soul  from  the  mother,  and  thence 

to  show  that  Jehovah  is  that  Holy  One  that  He  is  called  the  Son  of  God,  and 

of  Israel.     That  the  Lord  is  called  the  is  not  so.     Let  every  one,  clergyman 

God  of  Israel,  is  evident  also  from  as   well    as   layman,   consult   himself, 

very  many  passages,  as  Isaiah  xvii.  6.  whether  he  has  conceived  and  cherishes 

xxi.  10, 17.  xxiv,  15,  xxix,  2G.  Jerem,  any  other  idea  concerning  the  Lord, 

vii.  3,    ix.  14.    xi.  3,  xiii.  12,    xvi,  9.  as  the  Son  of  Mary,  than  aa  of  a  mere 

six,  a,  15.    xxiii.  2.    xxiv.  5.   xxv.  15,  man.     Since  such  an  idea  began  to 

27.    xxix,  4,  8,  21,  25,    xxx,  2.    xxxi.  prevail  amongst  Christiana  in  the  third 

29.  xxxii.  14,  15,  36,  xxxiii.  4.  xxxiv,  century,  when  the  Arians  arose,  there- 

2,  13.  XXXV,  13,  17,  19,  19,  xxxvii,  7.  fore  the  Nicene  council,  to  vindicaW: 

xxxviii,  17,   xxxix.  16.    xlii.  9,  15,  IS.  the  divinity  of  the  Lord,  feigned  a  Son 

xliii.  10.  xliv.  2,7,  11,25.  xlviii.  I.    1.  of  God  bom  from  elernity;  but,  by 

18.  U,33,Ezek.  viii.  4.ix,3.x.  19,30.  this  fiction,  the  Human  of  the  Lord 

xi.  2,  xliii.  3.  xliv.  3.  Zeph.  ii,  9.  Psalm  was  indeed  elevated    ihen,  and  with 

xli.  13.  lix.  6.  Ixviii,  9.  many  also  at  this  day  it  is  elevated,  to 

94.  In  the  (Christian  churches  at  the  the  Divine  ;  but  not  with  those  who, 

present  time,  it  is  common  to  call  the  by  the  hypostatic   union,  understand 


loStBCbX'OO^IC 


Concemin 

a  uiiion  as  between  two,  of  wi 
is  above,  and  the  other  is  bcloi 
what  else  tesults  thence  than 
whole  Christian  cliurch  should 
which  was  founded  solely  u] 
worship  of  Jehovah    in   the    j 

consequently  upon  God-Man.    That  no  heaven,  and  of  the  unworthy  a  hell, 

one  can  see  the  Father,  nor  know  Him,  and  successively  reduced  all  things  in 

nor  como  to  Him,  nor  believe  in  Him,  both  to  order;  and,  moreover,  instituted 

unless  through  his  Human,  the  Lord  a  new  churcli.     These  acts  were  the 

declares  in  many  passages.     If  this  is  acts  of  redemption,  by  which  the  Lord 

not  done,  all  the  noble  seed   of  the  madeHimself righteousness;  forright- 

church  is  turned  into  ignoble  seed ;  eousness  is  to  do  all  things  according 

the  seed  of  the  olive  into  th«  seed  of  to  divine  order ;  and  to  reduce  to  or- 

thc  pine  ;  the  seed  of  the  oran  d      he  things  which  have  fallen  out 

citron,  the  apple  and  the  peai,  d     ;    for  righteousness  is  divine 

seed  of  the  willow,  the  elm,  the  d       tself     Those  things  are  meant 

and  the  holm-oak;  the  vine  into    h  b              words  of  the  Lord :  If  U  meet 

buirushof  the  bog;  the  wheat  an    b  f    M    o  fulfill  all  the  RiGa's&ovsKe.s& 

ley  into  chaff;  nay,  all  spiritu       ood  G  d  Matt.  iii.  15;  and  by  these  in 

becomes  as  the  dust  which  serpents  the  Old  Testament ;  Sehold  the  days 

eat ;  for  in  man  the  spiritual  light  be-  teill  caiiie,  when  I  shall  raise  unto  Dc- 

comes  natural,  and  at  length  aensuaj  nid  a  righteous  iikancii,  who  ska  f. 

corporeal,  which,  viewed  in  itself,  is  reign  King,  and  do  RiGirrEOvsNESsii 

the  light  of  infatuation;  yea, man  then  lite  earth,  and  this  is  his  n<me,3EHi-. 

becomes  as  a  bird,  which,  while  it  flies  vah  our  right eocsness,  Jerem.  xxiii. 

on  high,  when  its  wings  are  clipped  5,  6.  xxjtiii.  15,  16.  Tsjpeak  in  higbt- 

will  fall  to  the  earth,  where  walking,  it  eousness,  great  to  save,  Isaiah  Ixiii.  1. 

sees  no  more  around  it  than  what  lies  Me  shall  sit  upon  the  throne  of  David. 

before  its  feet ;  and  then  concerning  to  estedtUsh  it  in  judgment  and  right- 

the   spiritual    things  of   the   church,  eousness,  ix.  7.  Zion  shall  be  redeem- 

which  will  be  for  eternal  life,  he  thinks  ed  in  right EouaNEsa,  i.  27. 

nootherwise  than  a  soothsayer.     These  96.  Our  countrymen  who  bear  rule 

things  take  place  while  man  regards  in  the  church,  describe  the  righteous- 

ihe   Lord   God,   the    Redeemer    and  ness  of  the  Lord  quite  differenfly ;  and 

Savior,  as  the  mere  Son  of  Mary,  thus  aUo,  by  the  inscription  of  it  upon  man, 

as  a  mere  man.  they  make  their  faith  saving;   when 

95.  V.  That  the  Lord,  by  Ai'ts  op  yet  the  truth  is,  that  the  righteousness 

Redemption,  made  Himself  Right-  of  the  Lord,  because  it  is  such  and 

EOUSNESS.  thence,    and  in  itself  purely   divine. 

That  the  Lord  alone  had  merit  and  cannot  be  conjoined  to  any  man,  and 

righteousness  by  the  obedience  which  thus   cannot  produce    any   salvation, 

He  yielded  to  the  Father,  and  especial-  any  more  than  the  divine  life,  which  is 

ly  by  the  passion  of  the  cross,  is  said  the  divine  love  and  the  divine  wisdom, 

md  believed  at  this  day  in  Christian  The  Lord  with  these  enters  into  every 

churches;  but  it  is  sup]»osfed,  that  the  man;  but, unless  manlives according fG 

passion  of  the  cross  was  the  very  act  order,  that  life  is  in  him,  indeed,  bul 

of  redemption,  when  yet  tint  was  not  it  contributes  nothing  at  all  to  his  sal- 

the  act  of  redemption,  bwt  the  act  of  vation;  it  only  gives  the  faculty  of  un- 

the   glorification   of   his  Human,  of  dersf.anding  truth,  and  of  doing  good 

whicli  we  shall  treat  in  the  following  To  live  according  to  divine  order,  is  to 

Lemma    concerning   Redemption. —  live  according  to  the  commandments  of 

The  acts  of  redemption,  by  which  the  God ;  and  when  man  so  lives  and  t.  oes, 

Lord  made  Himself  righteousness,  were  then  he  procures  for  himself  righteous- 

that    lie   executed    a  last   judgment,  ness;  not  the  righteousness  of  the  le 


-^•^  ■ 


80  Concerning  the  Lord  the  Redeemer. 

denijitioiiof  the  Lord,  but  the  Lord  him-  That  the  union  was  effected  by  acts 
self  as  righteousness.  Tliese  are  they,  of  redemption,  is  because  the  Ijord'  per 
who  are  meant  by  these  words :  Unless  formed  them  by  means  of  his  Human 
YOUR  RIGHTEOUSNESS  skoll  ohoiind  aiid  as  He  ©[lerafed,  so  the  Divine, 
abuve  tJiat  of  the  Scribes  and  Pharistes,  which  is  meant  by  the  Father,  came 
ye  skrdl  not  enter  into  tlie  kingdom  of  the  nearer,  assisted  and  co-operated,  and  nl 
lieaoens  MatL  v.  20.  In  tlie  consum-  length  They  so  conjoined  Themselves, 
mation  oj  the  age,  the  angels  idUI  go  that  They  were  not  two,  but  one ;  and 
forth,  and  separate  the  wicked  from  this  union  is  the  glorification,  of  which 
the  midst  of  the  righteous,  xiii.  49  ;  in  the  following  pages, 
besides  other  places.  By  the  right-  98.  That  the  Father  and  the  Son, 
Eous,  in  the  Word,  are  meant  those  that  is,  the  Divine  and  the  Human  in 
who  have  lived  according  to  divine  or-  the  Lord,  are  united  like  the  soul  and 
der,  since  the  divine  order  is  righteous-  body,  is,  indeed,  according  to  thi- 
ness.  The  righteousness  itself,  which,  faith  of  the  church  at  this  day,  and 
by  aclsof  redemption,theLordbecame,  also  according  to  the  Word;  but  still 
cannot  be  ascribed  to  man,  inscribed  scarcely  five  in  a  hundred,  or  fifty  in 
upon  him,  adapted  and  conjoined  to  a  thousand  know  this ;  the  reason  is, 
him,  otherwise  than  light  can  be  to  the  the  doctrine  of  justification  by  faith 
eye,  sound  to  the  eai,  will  to  the  mus-  alone,  which  most  of  the  clergy,  who 
cles  of  one  acting,  thought  to  tlie  lips  seek  the  reputation  of  learning,  on  ac- 
of  one  speaking,  air  to  the  lungs  of  count  of  honors  and  riches,  have  em- 
one  breathing,  heat  to  the  blood,  &c.,  braced  with  all  zeal,  until  that  doc- 
which,  that  they  flow  in  and  adjoin  trine  has  got  complete  possession  of 
themselves,  besides  that  they  conjoin  the  minds  of  those  at  this  day;  and 
themselves,  every  one  of  himself  per-  because  this  has  intoxicated  their 
ceiies.  But  righteousness  is  acquired  thoughts,  like  the  vinous  spirit  called 
so  far  as  man  exercises  righteousness;  alcohol,  therefore,  like  men  intoxicat- 
and  he  exercises  righteousness  as  far  ed,  they  have  not  seen  this  most  essen- 
as  he  acts  with  his  neighbor  from  the  tial  thing  of  the  church,  that  Jehovah 
love  of  what  is  just  and  true :  in  the  Go<l  descended  and  assumed  the  Hu- 
good  itself,  or  in  the  use  itself,  which  man  ;  when  yet,  solely  by  this  union,  is 
he  does,  righteousness  dwells ;  for  the  given  to  man  conjunction  with  God ; 
Lord  says,  that  every  tree  may  be  and  by  conjunction,  salvation.  That 
known  by  its  fruit.  Who  does  not  salvation  depends  on  the  knowledge 
know  another  by  his  works,  if  he  at-  and  acknowledgment  of  God,  may  ap- 
tiinds  to  them,  ftom  what  end  and  pur-  pear  evident  to  every  one  who  consid- 
pose  of  the  will,  and  from  what  cause  ers  that  God  is  aJl  in  all  of  heaven,  and 
and  intention  they  are  done  t  All  the  thence  all  in  all  of  the  church ;  con- 
angels  attend  to  these  things,  and  also  seqoently,  all  in  all  of  theology.  But 
all  the  wise  men  in  our  world.  In  first  it  shall  here  be  demonstrated,  that 
general, everyshruband  plantisknown  the  union  of  the  Father  and  the  Son, 
by  its  flower  and  seed,  and  by  its  use ;  or  of  the  Divine  and  the'  Human  in  the 
every  metal,  by  its  goodness;  every  Lord,  is  as  the  union  of  the  soul  and 
atone  by  its  quality ;  every  field,  every  the  body ;  and  afterwards,  that  that 
kind  of  food,  every  animal  of  the  earth,  union  is  reciprocal,  A  union  like  that 
and  every  bird  of  the  air,  by  their  qua!-  of  the  soul  and  the  body  has  been 
ity ;  why  not  man  ?  But  concerning  established  in  the  Athanasian  creed, 
the  quality  of  (he  works  of  man,  which  is  received,  in  all  the  Christian 
whence   it  is,  will  be  opened  in  the  world,  for  the  doctrine  concerning  God, 

There   these   words    are   read :    Om 

:  Lord  Jt>us   Christ  is  God  and  Man, 

[SELF    TO  still  there  are  not  two,  but  there  is  ont 

Father  Christ:  He  is  one,  because  the  Divine 

took  the  Human  to  itself;  yea.  He  ii 


^'a'^ 


Concerning  the  JLiord  the  Redeemer,  SI 

uHogether  one,  and  He  is  one  person ;  will  one  thing ;  th  ce  a  eflected 
for  as  the  soul  and  body  is  one  man,  so  sometliing  homogeneou  sjmpa  het  c, 
God  and  Man  is  one  Christ.  But  here  unanimous  and  co  cocdant  e  ery 
't  is  meant  tliat  there  is  such  a  union  part  of  each.  Such  s  thp  rec  pcocal 
of  a  Son  of  God  iroiQ  eternity  witii  the  conjunction  of  the  soul  a  d  bo  1\  th 
Son  faofn  in  time ;  but,  because  God  is  every  man ;  sucJi  is  the  conjunction  of 
one,  and  not  three,  while  that  union  is  the  spirit  of  man  with  the  organs  of 
meant  with  the  one  God  from  eternity,  sensation  and  motion  of  his  body ;  such 
that  doctrine  agrees  with  the  Word,  is  the  conjunction  of  the  heart  and 
In  the  Word  these  things  are  read,  lungs;  such  is  the  conjunction  of  the 
thxi.  He  mas  conceived  of  Jeliavak,  the  will  and  understanding;  such  is  the 
Father,  Luke  i.  34,  35 ;  thence  his  conjunction  of  all  the  members  and 
"oul  and  life;  wherefore  He  says,  that  viscera  in  and  amongst  each  other  in 
fie  and  the  Father  are  one,  Joiut  x.  30 ;  man ;  such  is  the  conjunction  of  minds, 
that  He  who  seeih  and  kmweth  Him,  amongst  all  those  who  inwardly  love 
seeth  and  knowcth  the  Father,  xiv.  9;  each  other,  for  it  is  inscribed  on  all 
If  ye  had  known  me,  ye  would  also  love  and  friendship  for  love  wishes  to 
hoBe  known  my  Father,  viii.  19;  He  love,  and  w  h  tob  ]  d  Th 
who  reeeiveth  me,  receivetk  Him  who    a  reciprocal       j  f  all    h    g 

sent  me,  xiii.  20.  that  He  is  in  the  bo-    in  the  world    1  f  llj        j        d 

som  of  the  Father,  i.    18;   that  All    with  each      h  1  h 

things  whatsoever  the  Father  hath  are    junction  of   h     h  f    h  h 

his,  xri.  15;  that  He  is  catted  tite  Fa-    the  heat  of        d      d    f  f   h 

thtr  of  eternity,  Isaiah  is.  6;  that  vital  heat  with  the  heat  of  all  the  asi 
Thence  He  hath  power  over  all  jlesh,  mal  iibres  in  animals;  similar  isthit 
John  xvii.  2 ;  and  all  power  in  heaven  of  a  tree  with  its  root,  by  the  root  willi 
and  in  earth.  Matt,  xxviii.  18.  From  the  tree,  and  by  the  free  with  the  frnit ; 
these  and  several  other  passages  in  the  such  is  that  of  the  magnet  with  iron. 
Word,  it  may  be  clearly  seen,  that  the  &c.  Unless  conjunction  be  effected 
union  of  the  Father  and  Him  is  like  reciprocally  and  mutually  by  the  ac- 
that  of  the  soul  and  body ;  wherefore  cession  of  one  to  another,  only  an  ex- 
also,  in  the  Old  Testament,  He  is  often  tornal  conjunction  is  effected,  and  not 
named  Jehovah,  Jehovah  of  hosts,  and  an  internal  one ;  anii  this  in  time  is 
Jehovahihe Redeemer:  sea &hoie,a.^.  spontaneously  and  mutually  dissolved, 
99.  That  that  union  is  reciprocal,  and  sometimes  so  that  they  no  longer 
IS  very  evident  from  these  passages  in  know  each  other, 
the  Word :  Philip,  believest  thou  not  100.  Now,  because  a  conjunction 
that  I  am  in  me  Father,  and  t/ie  which  is  a  conjunction,  cannot  be  ef- 
Fatlter  in  Me?  Believe  Me,  that  lam  fected,  unless  it  be  done  mutually  and 
in  the  Father,  and  the  Father  in  3Ie.  reciprocally,  therefore  the  conjunction 
John  xiv.  6,  .11 ;  That  ye  may  know  of  the  Lord  and  man  is  no  other,  as  is 
and  believe  that  the  Father  is  in  Me,  very  manifest  from  these  passages ; 
and  J  in  the  Father,  x.  36,  3S ;  That  He  that  eateth  my  Jlesh,  and  drinketh 
tliey  aU  may  he  one,  as  Thou,  FatJter,  my  blood,  abideth  in  mb,  and  I  in  him, 
wt  in  Me,  andlin  Thee,  svii.  21 ;  Fa-  John  vi.  56.  Abide  in  mb,  and  1  in 
ther,  all  mine  are  thine,  and  thine  are  you  ■  he  that  abideth  in  me,  and 
miTU:,  xvii.  10.  That  the  union  is  re-  I  in  him,  beareth  much  fruit,  xv.  4,  5. 
ciprocal,  is  because  no  union  or  con-  Whosoever  openeth  the  door,  I  will  come 
junction  between  two  is  given,  unless  in  to  him,  and  will  sup  with  him, 
one  mutually  accedes  to  the  other-,  eve-  and  he  with  me,  Rev,  iii.  20;  be- 
ry  conjunction  in  the  universal  heaven,  sides  other  places.  This  conjunction 
in  the  universal  world,  and  in  the  is  effected  by  man's  acceding  to 
whole  of  man,  is  from  no  other  source  the  Lord,  and  the  Lord  to  him ;  for  it 
than  from  the  reciprocal  accession  of  is  afixedandini™utabl6law,that  as  far 
one  to  another,  and  then  that  both  as  man  accedes  io  the  Lord,  so  far 
11 


..gk 


82  Concerning  the  Lord  (he  Hedeemer. 

the  IiOrd  acceiles  to  man :  but  more  and  in  Isaiah,  A  CliUd  ii  born  to  u» 

will  be  seen  concerning  this  in  the  chap-  a  Son  is  given  to  us,  whose  name  is  God 

lers  concerning  Charity  and  Faith,  tlie  Father  of  eternity,  ix.  5,  6.     By 

101.  VII.  That  thus  God  became  Son,  also,  is  meant  the  Lord,  as  to  the 

Man,  and  Man  God,  in  one  Person.  Human,  in  David ;  I  mil  announce  con- 

ThatJehovahGod  became  Man,  and  ceming  Ike  statute,  Jehovah  said, 
Man  God,  in  one  person,  follows  aa  a  Tkoa  artmy  Son;  ta-dai/ 1  have  hegof^ 
conclusion  from  alt  the  preceding  art!-  ten  thee.  Kiss  the  Son,  lest  He  be  an- 
cles of  this  chapter,  particularly  from  gry,  and  j/e  perish  in  the  may.  Psalm 
these  two ;  that  Jehova/i,  the  Creator  ii.  7,  12.  Here  is  not  meaat  a  Son 
of  the  universe,  descended  and  assmned  from  eternity,  but  the  Son  born  in  the 
the  Human,  that  He  might  redeem  and  world;  for  it  is  prophetical  of  the  Lord, 
sane  men;  of  which  above,  n.  82,  83,  who  was  about  to  come;  wherefore  it 
84;  and  that  The  Lord,  by  acts  ofre~  is  called  the  statute  concerning  which 
demption,  nnited  Himself  to  the  Fa-  Jehovah  announced  to  David ;  and  in 
ther,  and  the  Father  Himself  to  Him,  that  Psalm  it  is  written  before,  I  have 
thus  reciprocally  and  nmfually ;  of  anointed  my  King  upon  Zion,  verse  6 ; 
which  above,  n.  97  to  100.  From  that  and  it  follows,  I  teill  give  to  Him  the 
reciprocal  union,  it  is  very  manifest,  nations  for  an  inheritance,  verse  8 ; 
that  God  became  Man,  and  Man  God,  wherefore  to-day,  there,  is  not  irom 
in  one  person.  The  same  also  follows  eternity,  but  in  time,  for  with  Jehovah 
as  a  consequence  of  the  union  of  both,  the  future  is  present, 
that  it  is  like  that  of  the  soul  and  103.  It  is  believed  that  the  Lord,  as 
body:  tliat  this  is  according  to  the  to  the  Human,  not  only  was,  hut  also  is 
faith  of  the  church  at  this  day,  accord-  the  Son  of  Mary;  but  in  this  the 
ing  to  the  creed  of  Athanasius,  may  Christian  world  is  under  a  delusion, 
be  seen  above,  n.  89;  also  according  That  he  was  the  Son  of  Mary,  is  true; 
to  the  faith  of  the  evangelical  P  ole  but  that  He  "s  so  still,  is  not  true  ;  for 
tants,  in  their  chief  book  of  ortho  1  xj  by  a  s  oi  reden  ption.  He  put  off  the 
which  is  called  the  Formula  Concor  H  u  n  t  o  he  mother,  and  put  on  a 
Di^,  where  it  is  strongly  confi  med  Human  f  on  1  e  Father ;  thence  it  is, 
both  from  the  Sacred  Scripture  and  tl  a  1  e  H  na  of  the  Lord  is  Divine, 
from  the  fathers,  and  also  by  ra  onal  and  la  n  H  m,  God  is  Man,  and 
aiguments,  that  the  human  na  u  e  of  Man  God  1  ha  He  put  off  the  Hu- 
Christ  is  exalted  to  divine  majes  y  man  o  ie  n  other,  and  put  on  a 
o.nnipotence  and  omnipresence  and  H  nan  f  on  1  e  Father,  which  is  the 
also  that,  in  Christ,  Man  is  God  and  D  e  Hu  a  may  be  seen  from  this, 
God  Man ;  concerning  this,  see  1  e  e  la  He  called  Mary  his  mother, 
p.  607, 765.  Besides,  in  this  chapter  it  as  may  be  evident  from  these  pas- 
has been  proved,  that  Jehovah  God,  as  sages  i  Themotherof Jesus  said  to  Him, 
to  his  Human,  in  the  Word,  is  called  Tliey  have  no  wine.  Jesus  said  to  her, 
Jehovah,  Jehooah  God,  JehovaJi  of  Woman,  what  is  it  to  Me  and  th&J 
hosts,  and  also  the  God  of  Israel;  My  hour  is  not  yet  come,  John  ii.  4, 
wherefore  Paul  says,  that  In  Jesus  And  in  another  place ;  Jesus  from  the 
Christ  aJi  the  fullness  of  the  Godhead  cross,  seeing  his  mother,  and  the  disciple 
dwelleth  bodily.  Col.  ii.  9;  and  John,  standing  by,w}tom  He  loved,  saith  to 
that  Jesus  Christ,  the  Son  of  God,  is  his  mother,  Woman,  hehold  thy  Son! 
the  true  God  and  eternal  Hfe,  1  John  nien  He  saith  to  the  disciple.  Behold 
V,  20,21.  That  by  the  Son  o/ Corf  is  thy  mother!  six.  26,  27;  and  once 
properly  meant  his  Human,  may  be  that  He  did  not  acknowledge  her ;  It 
Been  above,  n.  92,  and  the  following,  was  told  Jesus  by  some,  saying.  Thy 
And,  moreover,  Jehovah  God  calls  mother  and  thy  brethren  are  standing 
both  Himself  and  Him  Lord;  for  it  is  without,  and  wish  to  see  Thee.  Jesus, 
read,  The  Lord  said  unto  my  Lord,  answering,  said.  My  mother  and  my 
Sit  on   my  right  hand.  Psalm  ex.  1;  brethren  are  those  who  hear  the  Word 


.,-^,v 


Concerning  the  Lord  ike  Redeemer  83 

of  God,  and  do  it,  Luke  viii.  20,  2t ;  and  Ms  Redeemer,  Jehovah  of  fiosts, 

Matt.  xii.  46  to  49 ;  Mark  iii.  31  to  35,  I  am  the  First  and  the  Last,  xliv.  6  ■ 

Thus  the  Lord  did  not  call  her  mother,  xlriii.  12. 

but  woman,  and  gave  her  to  John  as  a  103.  To  the  above  I  shall  add  this 

mother  :  in  other  places,  she  is  called  arcanum,  that  the  soul,  which  is  ftom 

his  mother,  but  not  by  his  own  month,  the  father,  is  the  very  man,  and  thai 

This  also  is  confirmed  hy  this,  that  He  the  body,  which  is  from  the  mother,  is 

did  not  acknowledge  Himself  to   be  not  man  in  itself,  but  from  the  soul ; 

the  Son  of  David,  for  it  is  read  in  the  the  body  is  oniy  a  covering  of  the  soul, 

Evangelists,  Jesus    asked  the   Phari-  composed  of  such  things  as  are  of  the 

sees,    saying.     What    think    ye    of  natural  world.    Every  man,  after  death, 

Cliristf     Whose  sort  is   He?     They  puts  off  the  natural,  which  he  had  from 

say  to   Him,  Davids.     He  sedth  to  the  mother,  and  retains  tlie  spiritual, 

litem,  How,  then,  doth  David,  in  the  which  he  had  from  the  father,  togeth- 

spirit,  call  Him  his  Lord,  saying.  The  er  with  a  kind  of  border  loi  circura- 

Lord  said  to  my  Lord,  8it  on  my  right  ambient   accretion]    from  the    purest 

hand,  until  I  make  thine  enemies  thy  things  of  nature,  around  it;  but  this 

footstool.      If,   then,    J}avid    calletA  border,   with    those    who    come  into 

Him  Lord,  how  is  He  Ms  Son?     And  heaven,    is  below,   and   the   spiritual 

no  one  teas  able  to  answer  Him  award,  above;    but    that  border   with  those 

Malt.  sxii.  39  to  44 ;  Mark  xii.  35,  36,  who  come  into  hell  is  above,  and  the 

37 ;  Luke  ss.  41  to  44 ;  Psalm  cs.  1,  spiritual  below ;    thence  it  is,  that  a 

To  the  above  I  shall  add  this  news,  man-angel  speaks  from  heaven,  thus 

It  was  once  given  me  to  speak  with  what  is   good  and  true;    but  that  a 

Mary  the  mother.      She    passed   by  maji-devil  speaks  from  heJl,  while  ftom 

some    time    since,   and   appeared   in  his  heart,  and,  as  it  were,  from  heaven, 

heaven  over  my  head,  in  white  rai-  while  fiom  his  mouth ;    he  does  this 

ment,  as  of  silk ;  and  then,  stopping  a  abroad,  but  that  at  home.     Since  the 

little  while,  she  said  that  she  was  the  soul  of  man  is  the  very  man,  and  is 

mother  of  the  Lord,  because  He  was  spiritual  from  its  origin,  it  is  manifest 

born  of  her,  but  that,  when  He  became  whence  it  is  that  the  mind,  soul,  dis- 

God,  He  put  off  all  the  Human  which  position,  inclination  and  affection   of 

he  had  from  her,  and  that  therefore  she  the  love  of  the  father  dwells  in   hia 

worships  Him  as  her  God,  and  that  she  offsprmg  and  returns  and  renders  itself 

is  not  willing  that  any  one  should  ac-  conspicuous  from  generation  to  gener- 

knowledge  Him  for  her  son,  because  ation      Thence  it  is,  tliat  many  famj- 

tn    Him   all   is   divine.      From   these  lies  yea  nations,  are  known  ftom  their 

things,  this  truth  shines  forth,  that  thus  first  father ;  there  is  a  general  image 

Jehovah  is  Man,  as  in  the  firsts,  also  m  the  face  of  each  descendant,  which 

in  the  lasts,  according  to  these  words ;  manifests  itself;  and  this  image  is  not 

lam  the  Alpha  andthe  Omega,  the  Be-  changed,  except  by  the  spiritual  things 

ginning  and  the  End,  He  tcho  is,  and  of  the  church.     The   reason   that   a 

who  was,  and  who  is  to  come,  the  Al-  general  image  of  Jacob  and  Judah  still 

mighty.  Rev.  i.  8,  II.     John,  when  he  remains  in  their  posterity,  by  which 

tdw  ifte  Son  of  Man  in  the  midst  of  they  may  be  distinguished  fi»m  others, 

the  seven  candlesticks,  fell  at  Ms  feet  is,  because  they  have  hitherto  adhered 

as  dead;  bvt  He  put  his  right  hand  firmly  to  their  religious  principles ;  for 

upon  him,  saying,  I  am  the  First  and  there  is  in  the  seed  of  every  one,  ftom 

the  Last,  Rev.  i.  13,  17 ;  xxi.  6.  Be-  which  he  is  conceived,  a  graft  or  offset 

hold,  I  come  quickly,  that  T may  give  to  of  the  father's  soul,  in  its  fuUness,  with- 

every  one  according  to  Ms  work.     X  in  a  certain   covering  from   the  ele- 

am  the  Alpha  and  the  Omega,  the  Be-  ments  of  nature,  by  which  the  body  is 

ginning  and  the  End,  the  First  andthe  formed  in  the  womb  of  the  motlier; 

Last,  xxii.  13,  13.     And  in  Isaiah,  which  may  be  made  according  to  the 

J%us  said  Jehovah,  the  King  of  Israel,  likeness  of  the  father,  or  according  to 


84  Concerning  the  Lord  the  Redeemer. 

the  likeness  of  the  mother,  the  image  state  when  He  was  transfigured  before 

of  the  father  still  remaining  within  it,  his  three  disciples,  and  when  He  did 

.  which  continually  endeavors  to  bring  miracles,  and  whenever  He  said  that 

itself  forth,  and  if  it  cannot  do  it  in  the  the  Father  and  He  were  one ;  that  the 

firsi  generation,  it  effects  it  the  follow-  Father  is  in  Him,  and  He  in  the  Fa- 

ing.     The  reason  that  the  image  of  (her ;  that  all  things  of  the  Father  are 

the  father  is  in  it*:  fallnesa  m  the  "ieed,  hit ,    and  when  the  union  was  fully 

is,  because,  as  was  said,  the  soul  is  completed,  that  i/e  had  power  over  all 

spiritual  from  its  origm,  and  what  in  Jlesh,  John  xvii    2;  and  all  power  in 

spiritual     has    nothing    in    common  heaven  and  tn  earth,  Matt,  xxviii,  18; 

with    space ;    wherefore    it    is    «imi-  besides  many  other  things, 

lar  to  itself  in  a  small   a*,  well  as  in  a  105    The  reason  that  the  Lord  had 

large  compass      With  re-pect  to  the  tho=e  two  statcsof  exinanifion  andglo- 

Lord,  He,  while  He  was  in  the  world,  by  rification,  was,  because  there  is  no  oth- 

acts  of  redemption,  put  off  the  human  er  possible  way  of  attaining  to  union, 

from  the  mother,  and  put  on  a  Human  since  it  is  according  to  the  divine  order, 

from  the  Father,  which  is  the  Dmne  which  is  unchangeable.     The  divine 

Human;  thence  it  is,  that  in  Him  Min  irderis  that  man  should  dispose  him- 

is  God,  and  God  Man.  self  for  the  reception  of  God,  and  pre- 

104.   VHI.    That    the   Procre^s  pare  himself  for  a  receptacle  and  hab- 

To  Union   was    the  State    of   his  itation,  into  which  God  may  enter  and 

ExiNANiTioN  [or  HUMILIATION]   AxD  dwell  as  in  his  temple.     Man  should 

that    the    Union    itself    is     the  do  this  from  himself,  but  still  he  shou'il 

State  op  his  Glorification.  acknowledge  that  it  is  from  God;  he 

'I'hat  the  Lord,  while  He  was  in  the  should  acknowledge  this,  because  lie 

world,  had  two  states,  which  are  called  does   not  perceive  the  presence   aiid 

states    of  exinanition    and    giorificT  operation  of  God,  although  God,  being 

•ion,   is  known   in  the   church     the  most  perfectly  present,  operates  in  man 

former  state,  which  was  that  of  etina-  all  the  good  of  love,  and  all  the  ttue  of 

nition,  is  described  in  many  passages  in  laith      According  to  this  order  every 

the  Word,  especially  in  the  Psalms  of  man  proceeds  and  must  proceed,  that 

David,  and  aJso  in  the  prophets,  and  he  may,  from  natural,  become  spiritual, 

particularly  in  Isaiah  liii.,  where  it  is  In  like  manner  the  Lord,  that  He  might 

said,  that  Me  ptmred  out  his  soul  tmlo  make  his  Natural  Divine ;  thence  it 

death,  verse  12.     This  same  state  was  is,  that  He  prayed  to  the  Father ;  thai 

the  state  of  his  humiliation  before  the  He  did  his  will ;  and  that  all  that  He 

Father,  for  in  it  he  prayed  to  the  Fa-  did  and  said.  He  attributed  to  Him : 

ther,  and  He   says  that  He  does  his  and  that  upon  the  cross  He  said,  My 

will,  and  ascribes  all  that  He  did  or  God,my  God,  why  hast  Thou  forsaken 

said  to  the  Father.     That  He  prayed  Me?  for  in  this  state,  God  appears  ah- 

to  the  Father,  is  evident  from  these  sent.     But  after  this  state,  comes  an- 

passages.  Matt,  xvii.  43;  Mark  i.  35;  other,  which  is  a  state  of  conjunction 

vi.  46;  xiv,  32  to  39;  Luke  v.  15;  vi.  with  God;    in  this  man  acts  in  like 

12 ;  xxii.  41  to  44 ;  John  xvii.  9,  15,  manner,  but  then  from  God ;  nor  has 

20.     That  He  did  the  will  of  the  Fa-  he  then  need,  in  like  manner  as  be- 

ther,  John  iv.  34 ;  v.  30.     That  He  fore,  to  ascribe  to  God  all  the  good 

ascribed  all  that  He  did  and  said  to  the  which  he  wills  and  does,  and  all  the 

Father,  John  viii.  26,  27,  28 ;  xii.  49,  truth  which  he  thinks  and  speaks,  be- 

50 ;  xiv.  10.     Yea,  upon  the  croos  He  cause  this  is  inscribed  upon  his  heart, 

cried  out,  My  God,  My  God,  v>hy  hast  and  thence  it  is  inwardly  in  all  his 

Thou  forsaken  Me?  Matt,  xxvii.  47;  actions  and  speech.     In  like  manner, 

Mark  sv.  34;  and,  moreover,  without  the  Lord  united  Himself  to  his  Father, 

this  state,  He  could  not  have  been  and  the  Father  Himself  to  Him ;  in  a 

crucified.     The  state  of  glorification  is  word,  the  Lord  glorified  his  Human, 

also  a  state  of  union.     He  was  in  this  that  is,  made  it  divine,  in  tlie  same 


^'S'^ 


Concerning  the  Lord  the  Redeemer.  85 

manner  that  the  Lord  regenerates  obtains  any  office ;  of  every  student 
man,  that  is,  makes  him  spiritual.  wiio  is  preparing  for  the  ministry,  be- 
That  every  man,  who  from  natural  fore  he  becomes  a  priest;  and  of  every 
becontesspiritual, undergoes twostatea,  priest  before  he  becomes  apastor;  and 
and  that  through  the  first  he  enters  then  of  every  pastor  before  he  becomes 
into  the  other,  and  thus  from  the  a  primate ;  also  of  every  virgin  before 
world  to  heaven,  will  be  fully  demon-  she  becomes  a  wife ;  and  of  every 
strated  lu  the  chapters  concerning  maid  before  she  becomes  a  mistress  j 
Free-will,  concerning  Charity  and  in  general,  of  every  clerk  before  he 
Faith,  and  concerning  Reformation  becomes  a  merchant;  of  every  soldier 
and  RBGEPfEttATiotT ;  here  only,  that  in  before  he  becomes  an  officer ;  of  every 
the  first  state,  which  is  called  the  state  servant  before  he  becomes  a  master, 
of  reformation,  man  is  in  full  liberty  of  The  first  of  these  is  a  state  of  servi- 
acting  according  to  the  rational  of  his  tude,  the  other  of  one's  own  will,  and 
understanding  ;  and  that  in  the  second,  thence  understanding.  Those  two 
which  is  the  state  of  regeneration,  he  states  are  represented  also  by  various 
IS  also  in  similar  liberty,  but  that  then  things  in  the  animal  kingdom  ;  the 
he  wills  and  acts,  and  thinks  and  first,  by  beasts  and  birds  as  long  as 
speaks,  fi'om  a  new  love  and  a  new  in-  they  are  with  their  mothers  and  fathers, 
telligence,  which  are  from  the  Lord ;  which  they  then  follow  constantly,  and 
for,  in  the  first  state  the  understanding  are  nourished  and  led  by  them  ■  and  the 
acts  tiie  first  part  and  the  will  the  "yc  other  stale  when  they  leave  them  and 
ond ;  m  the  other  the  will  acts  the  look  out  for  therasel  es  m  like  man- 
first,  and  the  understindmg  the  sec-  ner  by  worms  the  first  while  they 
ond ;  but  the  under^)t3nding  Irom  the  craw!  ind  are  nourished  by  leaves  the 
will,  and  not  the  will  by  the  under  second  when  they  cast  off  tl  eir  skins, 
standing  The  c  njunotion  of  the  and  become  butterflies  Those  two 
good  and  the  true  of  charity  and  states  are  represented  also  m  the  sub- 
faith,  and  of  the  internil  ind  the  ester  jects  ot  the  vegetable  kmgdom  the 
naJ  man  is  not  otherwise  effected  hr=t  when  the  vegetable  springs  up 
106  Those  two  slates  are  repre  from  the  seed  and  is  ad«ned  with 
sentedby variousthingsmtheunivorse,  brancheb,  buds  and  leaves,  the  other, 
the  reason  is,  because  they  are  accord-  when  it  bears  fruit,  and  produces  new 
ing  to  divine  order,  aod  divine  order  seeds ;  this  may  be  compared  to  the 
fi^ls  all  and  every  thing,  even  to  the  conjunction  of  the  good  and  the  true, 
minutest  things  in  the  universe.  The  since  all  things  which  belong  to  a  tree 
first  state  is  represented  with  every  correspond  to  truths,  and  the  fruit  to 
man  by  the  state  of  his  infancy  and  good.  But  the  man,  who  stops  in  the 
childhood,  even  to  his  youth,  adoles-  first  state,  and  does  not  enter  the  sec- 
cence  and  manhood,  which  is  the  state  ond,  is  like  a  tree  which  bears  only 
of  his  humiliation  before  hia  parents,  leaves,  and  not  fruit,  concerning  which 
and  then  of  obedience,  and  also  of  in-  it  is  said  in  the  Word,  that  it  is  to 
struclion  from  masters  and  ministers ;  be  pulled  up,  and  cast  into  the  fire, 
but  the  other  state  is  represented  by  Matt.  xxi.  19;  Luke  xiii.  6  to  10, 
the  state  of  the  same  person  when  he  John  xv.  5,  6.  And  he  is  like  a  ser- 
becomes  his  own  master,  and  freely  vant,  that  is  not  willing  to  be  free, 
exercises  his  own  will  and  understand-  concerning  whom  it  was  commanded, 
ing,  in  which  he  has  absolute  power  in  that  He  shmtld  be  brought  to  the  door, 
his  own  house.  The  first  state  is  also  or  to  the  door-post,  emd  his  ear  should 
represented  by  the  state  of  a  prince,  or  be  bored  through  with  an  nw/,  Exod. 
the  son  of  a  king,  or  of  a  duke,  before  xxi.  6,  Servants  are  those  who  are 
he  becomes  a  king  or  a  duke  ;  in  like  not  conjoined  to  the  Lord,  but  the  free 
■nanner,  by  the  state  of  every  citizen  are  those  who  are  conjoined  to  Him; 
before  he  becomes  the  person  of  a  for  the  Lord  says,  If  the  Sen  makes 
magistrate ;  of  every  subject  before  he  yon  free,  ye  are  truly  free,  John  viii.  36 


...^le 


86  Concerning  the  hard  the  Redeemer. 

107  IX.  That,  hereafter,  no  heUeveth  not,  is  already  Judged  be 
ONE  CAN  COME  FROM  CHRISTIANS  INTO  coust  he  katk  Kot  belieced  in  the  nanu 
Heaven,  unless  he  believes  in  the  of  the  only  begotten  Son  op  God, 
LaRD  Gos  the  Savior,  and  coes  iii.  18.  He  who  believeth  in  the 
TO  Him  alone.  Son  hath  eternal  life,  but  he  who  be- 
lt is  read  in  Isaiah,  Beiiold,  I  create  Seeeth  not  the  Son  shall  not  see  life, 
a  ncL."  heaven,  and  a  new  earth,  and  but  the  anger  o^  God  shall  abide  upon 
the  former  shall  not  be  mentioned,  nor  him,  iii.  36.  The  bread  of  God  is  He 
come  upon  the  heart ;  and  behold,  I  am  that  descended  from  heaven,  and  giv' 
about  to  create  Jerusalem  on  exultation,  etk  life  to  the  world;  he  who  cometh  to 
and  her  people  a  joy,  Ixv.  17.  And  in  Me  sAoff  neoer  hunger,  and  he  who  be- 
the  Revelation ;  /  saiP  a  neiv  heaven  lieveth  in  Me  shall  never  tldrst,  vi.  33, 
and  a  new  earth,  and  I  saie  tlie  holy  35.  This  is  the  will  of  Him  who  sent 
Jerusalem  descending  from  God  out  of  Me,  that  every  one  who  seeth  the  Son, 
heaven,  prepared  as  a  bride  for  her  and  bblieveth  in  Him,  may  have  eter- 
husband;  and  one  sitting  upon  the  nal  life,  and  I  will  resuscitate  him  at 
throne  said.  Behold,  Imake  all  things  the  last  day,  vi.  4.0.  They  said  to  Je- 
netf,  xxi.  1,  2,  5.  And  it  is  often  said,  sus,  What  shall  we  do  that  we  may  work 
that  JVo  others  will  enter  into  heav-  tlie  works  of  God?  Jesus  answered, 
en,  than  those  who  are  written  in  the  This  is  the  work  of  God,  that  ye  bb- 
Lamb's  book  of  life,R,ey.7im.Q\  xvii.  lieve  in  Him  whom  the  Father  hath 
8;  sx.  12,  15;  xxi.  26.  By  heaven  sent,  vi.  28,  29.  VeHly  I  say  mto 
there,  is  not  meant  the  heaven  which  you,  He  who  believeth  in  he  hath 
is  visible  to  our  eyes,  but  the  angelic  eternal  life,v\.4n.  Jesus  cried,  saying, 
heaven ;  by  Jerusalem,  not  any  city  If  any  one  thirst,  let  him  come  to  Me 
from  heaven,  but  the  church,  which  anddrink;  whosoever  B^wE.Vt.faiti  we, 
will  descend  out  of  that  heaven  from  out  of  Ms  belly  shcdl  flow  rivers  ofliv- 
the  Lord ;  and  by  the  Lamb's  hook  of  ing  water,  vii.  37,  38,  Unless  ye  be- 
life,  is  not  meant  any  book  written  in  lieve  that  I  am,  ye  shall  die  in  your 
heaven,  which  will  be  opened,  but  the  sins,  viii.  24.  Jesus  said,  lam  the  res- 
Word,  which  is  from  the  Lord  and  urrection  and  the  life ;  he  who  beUev- 
conoerning  Him.  That  Jehovah  God,  eth  in  Me,  although  he  die,  shall  live : 
who  is  called  the  Creator  and  Father,  Imt  every  one  who  liveth  and  believcth 
descended  and  assumed  the  Human,  in  Me,  shall  never  die,  xi.  25,  26.  Je- 
a!so  for  the  purpose  of  enabling  man  sus  said,  I  am  cOme  a  light  into  the 
to  approach  Him,  and  to  be  conjoined  world,  that  every  one  who  believeth  in 
to  Him,  has  been  proved,  confirmed,  Me  may  not  abide  in  dts-kness,  xii.  46, 
and  established,  in  the  preceding  arti-  viii.  13.  As  long  as  ye  have  light, 
ciea  of  this  chapter.  For  who,  that  believe  in  the  light,  that  ye  may  he  sons 
comes  to  a  man,  goes  to  his  soul  ?  and  of  the  light,  sii.  36.  That  they  shou  a 
who  can  do  this?  But  he  goes  to  the  abide  in  the  Lord,  and  the  Lord  in 
man  himself,  whom  he  sees  face  to  them,  xiv.  20,  xv.  1  to  5,  xvii,  23; 
face,  and  with  whom  he  speaks  mouth  which  is  done  by  faith.  Paul  testi- 
to  mouth.  The  case  is  similar  with  fed,  both  to  the  Jeins  and  to  the  Greeks, 
God  the  Father  and  the  Son,  for  God  repentance  towards  God,  and  faith  in 
the  Father  la  in  the  Son,  as  the  soul  in  our  Lord  Jesus  Christ,  Acts  xx.  21 
its  body.  That  it  is  necessary  to  he-  I  am  the  way,  the  truth  and  the  life ; 
lieve  in  the  Lord  God  the  Savior,  is  no  one  cometh  to  the  Father,  but  by  Me, 
evident  fi»m  these  passages  in  the  John  xiv.  6.  That  he  who  believes  in 
Word :  God  so  loved  the  world,  that  the  Son,  believes  in  the  Father  (since. 
He  gave  Ids  only  begotten  Son,  that  as  above  said,  the  Father  is  in  Him. 
every  one  who  believeth  in  Him  may  as  the  soul  in  the  body),  is  evident  from 
not  perish,  but  have  eternal  Ufe,  John  these  passages  If  ye  had  known  Me, 
iii.  15,  16.  ■  He  who  believeth  in  ye  would  also  have  known  my  Father, 
TUB   Son  is  not  judged,  but  he   aho  John  viii.  19;  xiv.  7.     He  who  seeth 


^•S'^ 


Concerning  the  Lord  the  Redeemer.  87 

Me,  seetk  Him  leho  sent  Me,  xii.  45,  his  prayer  is  like  the  perfume  of  in 
itew}u>TeceivetkMe,receivEtliHim,-mhQ  cense,  sti]]  it  does  not  ascend  to  the 
sent  Me,  viii.  20.  The  reason  is,  be-  angelic  heaven,  otherwise  than  as  the 
cause  No  one  can  see  the  FaiAer  and  smoke  of  a  tire,  which  is  driven  back 
live,  Exod.  xxxiii.  20.  Wherefore  the  by  a,  violent  tempest,  into  his  eyes,  ot 
Lord  says,  No  one  hath  ever  seen  God;  as  the  perfume  from  a  censer  under  a 
the  only  begotten  Son,  who  is  in  ike  monk's  cloak :  thus,  after  this  time,  it 
bosom  of  the  Fatlier,  He  hath  mam-  is  with  all  piety  which  is  determined  to  a 
fested  Him,  John  i,  18.  iVo  one  hath  divided  trinity,  and  not  to  one  conjoin- 
seen  the  Father,  but  He  who  is  leith  the  ed.  That  the  divine  trinity  is  oon- 
FatJter,  He  kath  seen  the  Father,  v'l.  joined  in  the  Lord,  is  the  principal  o!)- 
46.  Ye  have  never  heard  the  voice  of  ject  of  this  work.  Here  I  will  add  this 
the  Father,  nor  seen  his  shape,  v.  37.  news;  that  some  months  since,  the 
But  those  who  do  not  know  any, thing  twelve  apostles  were  called  together  by 
concerning  the  Lord,  as  most  of  those  the  Lord,  and  sent  f  th  a  o  h 
in  the  two  parts  of  the  world,  Asia  spiritual  world,  as  be  y 
and  Africa,  and  also  in  the  Indies,  into  the  natural  wi  d  w  h  m 
these,  if  they  believe  in  one  God,  and  mand,  that  they  sh  d  p  h 
live  according  to  the  precepts  of  their  gospel;  and  then  ev  p  h  d 
religion,  are  saved  by  means  of  their  province  assigned  t  h  m  h  h 
faith  and  life;  for  imputation  is  to  those  mand,  aJso,  they  are  executm,,  with  a\\ 
who  know,  and  not  to  those  who  know  zeal  and  industry.  But  concernin]^ 
not,  as  it  is  not  to  the  blind,  when  they  this  subject,  we  shail  treat  particularly 
stumble ;  for  the  Lord  says.  If  ye  in  the  last  chapter  of  this  work,  wheis 
loere  blind,  ye  would  not  have  sin;  hut  we  shall  speak  concerning  The  Con- 
how  ye  say  that  ye  see,  therefore  your  summation  of  the  Age,  concerning 
Sin  rtmaineth,  John  ix.  41.  The  Coming  op  the  Lord,  and  con- 

108.  To  confirm  this  further,  I  will  cernjng  the  New  Church. 
relate  what  I  know,  because  I  have  109,  A  CoKOLLAKr.  All  the  church- 
seen,  and  therefore  I  can  testify  what  es  which  had  been  before  the  coming 
follows;  that  the  Lord,  at  this  day,  is  of  the  Lord,  were  representative 
forming  a  new  angelic  heaven,  and  churches,  which  could  not  see  divine 
that  it  is  formed  of  those  who  believe  truths,  but  as  in  the  shade ;  but,  after 
in  tlie  Lord  God  the  Savior,  and  go  the  coming  of  the  Lord  into  the  world, 
immediately  to  Him ;  and  that  the  a  church  was  instituted  by  Him,  which 
rest  are  rejected.  Wherefore,  if  any  saw,  or  rather  was  able  to  see,  divine 
hereatler  comes  from  Christendom  into  truths  in  the  light.  The  difierence  is 
the  spiritual  world,  into  which  every  like  that  between  evening  and  morn- 
man  does  come  after  death,  and  does  ing;  the  state  of  the  church  before  the 
not  believe  in  the  Lord,  and  go  to  coming  of  the  Lord  is  also  in  the 
Him  alone,  and  then  is  not  able  to  re-  Word  called  evening,  and  the  state  of 
ceive  this,  because  he  has  lived  wick-  the  church  after  his  coming,  is  called 
edly,  or  has  confirmed  himself  in  falses,  morning.  The  Lord,  before  his  com- 
be is  repelled  at  his  first  approach  ing  into  the  world,  was  indeed  present 
towards  heaven,  and  his  face  is  thence  with  the  men  of  the  church,  but  me- 
averted,  and  turned  towards  the  lower  diately  through  angels,  who  represent- 
earth,  whither  he  also  goes,  and  con-  ed  Him;  but  since  his  coming,  He  is 
joins  himself  with  those  there,  who  present  with  the  men  of  the  church 
are  meant  in  the  Revelation  by  the  immediately ;  for,  in  the  world,  He  put 
dragon  and  the  false  prophet.  Every  on  also  the  Natural  Divine,  in  which 
man  also  in  Christian  countries,  who  He  is  present  w  th  men.  The  gloriii- 
does  not  believe  in  the  Lord,  is  not  cation  of  the  Lord  is  the  glorification 
hereafter  heard  with  acceptance ;  his  of  his  Human,  which  He  assumed  in 
prayers,  in  heaven,  are  like  ill-scented  the  world,  and  the  glorified  Human  of 
odot5,  and  like  eructations  from  uiccr-  the  Lord  is  the  Natural  Divine 
ated    lungs ;    and   if  he  thinks   that  That  it  is  so,  is  evident  from  this,  that 


love::  b,  Google 


88  Concerning  the  Lord    Je  Redeemer. 

the  Lord  rose  from  the  sopulchre  th  nlernal  he  is  like  one  that  sleeps  and 
his  whole  body,  wbich  He  had  tie  dreai  s  andpresently,whenheawake8, 
world  ;  nor  did  He  leave  any  th  g  1  e  ecollects  the  dream,  and  from  it 
the  eepulchre;  consequently,  that  He  he  co  ludes  various  things,  which 
took  thence  with  Him,  the  natural  hu  neverth  less,  are  imaginary.  And  he 
Tian  itself,  from  the  firsts  to  the  la  s  s  also  1  ke  one  walking  in  sleep,  who 
of  it ;  wherefore  He  said  to  the  disci-  thinks  the  objects  which  he  sees  are 
pies,  after  the  resurrection,  when  they  aeen  in  day-light.  The  difference  be- 
supposed  that  they  saw  a  spirit.  See  my  tween  the  state  of  the  church  before 
hands  and  my  feet,  that  it  is  I  myself;  the  coming  of  the  Lord,  and  after  his 
fed  of  Me,  and  see;  for  a  spirit  hath  coming,  is  like  the  difference  between 
not  flesh  and  bones,  as  ye  see  Me  have,  reading  a  writing  in  the  night  fay  the 
Luke  xxiv.  37,  39.  Whence  it  is  light  of  the  moon  and  stars,  and  read- 
manifest,  that  his  natural  body,  by  glo-  ing  it  by  the  light  of  the  sun  ;  that  the 
rification,  was  made  divine.  Where-  eye,  in  the  former  light,  which  is  only 
fore  Paul  says,  that  In  Christ  dwelleth  pale,  is  liable  to  mistake,  and  in  the 
ali  the  fullness  of  the  God-head  bodily,  latter, whichisaisoflammeous,isnotUa- 
Coloss.  ii.  9;  and  John,  that  The  A'cra  ble  to  mistake,  is  well  known.  Where- 
of" Chd,  Jesus  Christ,  is  tlie  true  God,  fore  it  is  read  concerning  the  Lord, 
1  Epist.  V.  20,  31.  Hence  the  an-  TheGodof  Israel  said,  the  Rock  of  Is- 
gels  know,  that  the  Lord  alone,  in  the  rael  spoke  to  me,  He  is  as  the  ligM  of 
whole  spiritual  world,  is  ftilly  h.in.  It  the  momitig  while  the  svn  arises,  of  a 
is  known  in  the  church,  that  all  the  morning  tnithout  clouds,  3  Sam.  xxiii. 
worship  amongst  the  Israelitish  and  3,4.  The  trot/ o/'/sraei  and  the  KocA 
Jewish  nation  was  merely  external,  of  Israel  Is  the  Lord.  And  in  anotb- 
and  that  it  shadowed  forth  the  internal  er  place,  The  light  of  the  moon  shall  be 
worship  which  the  Lord  opened,  and  as  the  Ughi  of  the  sun,  and  the  Ught  of 
that  thus  worship,  before  the  com-  the  sun  shall  be  sevenfold,  as  the  light  oj 
ing  of  the  Lord,  consisted  in  types  and  seven  days,  in  the  day  when  Jehovah 
figures,  which  represented  true  wor-  shall  bind  i^  the  breach  of  his  people, 
ship  in  its  just  effigy.  The  Lord  him-  Isaiah  xxx.  25,  26,  These  things  are 
si^lf,  indeed,  appeared  amongst  the  an-  said  concerning  the  state  of  the  church, 
dents;  for  He  said  to  the  Jews,  jlfira-  after  the  coming  of  the  Lord.  In  a 
k^tn,  your  fathei;  exulted  that  he  migid  word,  the  state  of  the  church  befort 
see  my  day,  and  he  saw  and  rejoiced;  the  coming  of  the  Lord,  may  be  com- 
f  say  unto  you,  before  Abraham  was,  pared  to  an  old  woman,  whose  face  has 
I  am,  John  viii.  56,  58.  But  because  been  painted,  and  who,  from  the  bright 
the  Lord  then  was  only  represented,  color  of  the  paint,  has  appeared  to  her- 
which  was  done  by  means  of  angels,  self  beautiful ;  but  the  state  of  the 
thereforeallthethingsofthechurchwitli  church  after  the  coming  of  the  Lord, 
them  were  made  representatii'e ;  but  may  be  compared  to  a  virgin,  beauti* 
after  He  came  into  the  world,  those  ful  from  tlie  native  brightness  of  her 
representations  vanished  ;  the  interior  complexion.  And  also  the  state  of  the 
reason  of  which  was,  because  the  Lord,  church,  before  the  commgof  the  Lord, 
in  the  world,  put  on  also  the  Natural  may  be  compared  to  the  rmd  of  any 
Divine,  and  from  this  He  illustrates  sort  of  fruit,  as  of  an  orange,  an  apple, 
not  only  the  internal  spiritual  man,  but  a  pear,  or  a  grape,  and  to  iti  flavor  . 
also  the  external  natural;  which  two,  but  the  state  of  the  chuich  after  his 
unless  they  are  at  the  same  time  iilus-  coming,  may  be  compared  to  the  mnei 
trated,  man  is,  as  it  were,  in  the  shade ;  parts  of  those  fruits,  and  to  their  flavor , 
hut  while  both  are  at  the  same  time  besides  with  other  similar  things.  The 
illustrated,  he*  is,  as  it  were,  in  the  reason  of  this  difference  is,  because 
day ;  for  while  the  internal  man  alone  the  Lord,  since  Ho  put  on  also  the 
is  illustrated,  and  not  the  external  at  Natural  Divine,  illustrates  the  infernal 
the  same  time ;  or  while  only  the  ex-  spiritual  man,  and  the  external  natural, 
lernal,  and  not,  at  the  same  lime,  the  at  the  same  time ;  for  while  onlv  the 


^'a'^ 


Cfmcemiiig  the  Lord  the  Redeemer.  89 

internal  man  is  illustrated,  and  not  at  else,  than  what  he  had  by  confirjiialion 
the  same  time  the  external,  there  is  impressed  upon  himself;  this  reraaina 
made  a  shade ;  iu  like  manner,  while  fixed  in  him,  and  cannot  be  lorn  away 
only  the  external,  and  not  at  the  same  especially  that  which  any  one  has 
time  the  internal.  confirmed  in  himself  concerning  Godj 
since  every  one  in  the  heavens  has  a 
place  according  to  his  idea  of  God." 
1 10.  Here  the  following  Relations  Then  I  aaked,  "  By  what  he  had  con- 
will  be  adduced.  First.  Once,  in  the  firmed  the  idea,  that  the  Father  and 
epiritual  world,  I  saw  an  ignis  fatuus  the  Son  were  two."  He  said,  "  By 
in  the  air,  falling  to  the  earth,  and  a  these  things  in  the  Word ;  that  the 
lucid  circumference  around  it;  it  was  Son  prayed  to  the  Father,  not  only  be- 
a  meteor,  which  the  vulgar  call  a  *&■«-  fore  the  passion  of  the  cross,  but  also 
gon.  I  observed  the  place  where  it  upon  the  cross ;  as  also  that  He  hum- 
fell  ;  but  this  disappeared  in  the  morn-  hied  Himself  before  his  Father ;  how, 
ing  twilight,  before  sunrise,  as  is  the  then,  can  they  be  one,  as  the  soul  and 
case  with  every  ignis  fataus.  In  the  body  are  one  in  man?  Who  prays,  as 
morning,  I  went  to  the  place  where  I  to  another,  and  humbles  himself  as 
saw  it  fall  in  the  night,  and  behold !  before  another,  while  he  himself  is  that 
the  ground  there  was  a  mixture  of  sul-  other  1  No  one  does  so,  much  less 
phuc,  iron-filings  and  clay ;  and  sud-  the  Son  of  God ;  and,  besides,  the 
denly  there  appeared  two  tents,  one  di-  whole  Christian  church,  in  my  time,  di- 
rectly over  the  place,  and  the  other  at  vided  the  God-head  into  persons,  and 
the  side  towards  the  south :  and  I  each  person  is  one  by  himself,  and  is 
looked  up,  and  saw  a  spirit  falling  down  defined  to  be  wltot  subsists  in  itself," 
from  heaven,  like  lightning,  and  cast  When  I  had  heard  these  things  fi'ora 
into  the  tent  which  stood  directly  over  him,  I  replied,  "I  have  perceived 
Ihe  place  where  the  meteor  fell;  audi  from  your  discourse,  that  you  know 
ia  the  other,  which  was  near  it  to-  nothing  at  all  how  God  the  Father  and 
wards  the  south ;  in  the  door  of  this  I  the  Son  are  one ;  and  because  you 
stood,  and  saw  the  spirit  in  the  other  know  not  how,  you  had  confirmed 
also  standing  iu  the  door  of  his  tent;  yourself  in  the  falses,  in  which  the 
aind  tlien  I  asked  him  why  he  thus  church  as  yet  is  concerning  God.  Do 
fell  down  from  heaven ;  to  which  he  you  not  know  that  the  Lord,  when  He 
replied,  that  he  was  cast  down,  as  an  was  in  the  world,  had  a  soul,  as 
angel  of  the  dragon,  by  the  angels  of  every  other  man  has?  Whence  had 
Michael, "  because  I  spoke  some  things  He  this  soul,  but  from  God  the  Father  t 
concerning  my  faith,  in  which  I  con-  That  it  ia  so,  appears  abundantly  fi'om 
firmed  myself  in  the  world ;  amongst  the  Word  of  the  Evangelists.  What, 
which  was  this,  that  God  the  Father  then,  is  that  which  is  called  the  Son, 
and  God  the  Son  are  two,  and  not  one ;  but  the  Human,  which  was  conceived 
for  all  in  the  heavens  at  this  day  be-  from  the  Divine  of  the  Father,  and 
lieve  that  they  are  one,  like  the  soul  born  of  the  virgin  Mary?  A  mother 
aud  body ;  and  every  word  spoken  cannot  conceive  a  soul ;  this  is  totally 
against  that,  is  like  a  sting  in  their  nos-  repugnant  to  the  order,  according  to 
trils,  and  like  an  awl  boring  through  which  every  man  is  born ;  nor  can 
their  ears,  whence  they  have  emotion  God  the  Father  impart  a  soul  from 
and  pain;  and,  therefore,  whoever  con-  Himself,  and  then  recede  from  it,  as 
Iradicts  their  belief,  is  commanded  to  every  father  in  the  world  can,  since 
go  out,  and,  if  he  is  backward,  he  is  God  is  his  own  divine  essence,  and 
cast  down  headlong."  On  hearing  this  is  one  and  individual ,  and  be- 
this,  I  said  to  him,  "  Why  did  you  cause  it  is  individual,  it  is  Himself, 
not  believe  as  they  did  V  He  answer-  Thence  it  is,  that  the  Lord  says,  that 
ed,  that,  "  After  departure  out  of  the  The  Father  and  He  are  one  ;  and  thai 
world,  no  one  can  believe  any  thing  the  Father  is  in  Him  and  He  in  the 
13 


..gk 


90  CoTtceming  the  Lord  ike  Redeemer. 

Father ;  besides  many  similar  things,  are  His.     It  is  further  to  be  held  tliai 

The    composers    of   the    Athanasian  the  Lord  alone  is  active  with  every  man, 

creed   also  saw    this   at   a   distance;  and  that  man  of  himself  is  merely  pa* 

wherefore,  after  they  divided  God  into  sive;  but  that,  by.an  influxof  life  irom 

three  persons,  still  they  say,    that   In  the  Lord,  he  is  also  active;  fromtHsper- 

Christ,  God  and  Man,  that  is,  the  Di-  petaal  influx  from  the  Lord,  it  appears 

vine  and  the  Humaa,  are  not  two,  but  to  man  as  if  he  were  active  from  him- 

oiie,  like  the  soul  and  body  in  man.  self;  and  because  it  is  so,  he  also  has 

That  the  Lord,  in  the  world,  prayed  to  free  will,  and  this  is  given  him,  that  he 

the  Father  as  to  another,  and  that  he  may  prepare  himself  for  receiving  the 

humbled  Himself  before  the  Father,  as  Lord,  and  thus  for  conjunction,  which 

before  another,  was  according  to  the  is  not  practicable,  unless  it  he  recjpro- 

order  established  from  creation,  which  cal,  and  it  becomes  reciprocal,  while 

is  immutable,  according  to  which  every  man  acts  from  his  liberty,  and  yet  from 

one  niHst  proceed  to  conjunction  with  faith    attributes    all    activity    to    the 

God.     That  order  is,  that  as  man,  by  Lord." 

a  life  according  to  the  laws  of  order.  After  this,  I  asked  whether  he,  like 
which  are  the  commandments  of  God,  others  his  companions,  confessed  that 
conjoins  himself  to  God,  so  God  con-  God  is  one.  He  replied  that  he  did  ; 
joins  Himself  to  man,  and  iVom  natural  and  then  I  said,  "  But  I  am  afraid  thai 
makes  liim  spiritual.  In  like  manner,  the  confession  of  your  heart  is,  thiit 
the  Lord  united  Himself  to  his  Father,  there  is  no  God,  Does  not  all  the 
and  God  the  Father  Himself  to  Him.  speech  of  the  month  proceed  ftom  the 
Was  not  the  Lord,  while  an  infant,  like  thought  of  the  mind?  Wherefore  it 
an  infant,  and  while  a  boy,  like  a  boy  T  cannot  be  otherwise,  than  that  the  con- 
Is  it  not  read,  that  Jfe  increased  in  fession  of  the  mouth  that  6rodis  one, 
msdomandfaoor;  and  afterwards,  that  should  expel  from  the  mind  the  thought 
He  asked  the  Father  that  He  would  that  there  are  three ;  and  reciprocally, 
glorify  his  name,  that  is,  his  Human  7  that  the  thought  of  the  mind  should 
To  glorify  is  to  make  divine  by  union  expel  from  the  mouth  the  confession 
with  Himself.  Thence  it  is  manifest,  thM  He  is  one.  What  else  thence  re- 
that  the  Lord,  in  the  state  of  his  ex-  suits,  than  that  there  is  no  God?  Is 
inanition,  which  was  tlie  state  of  his  not  all  the  intermediate  region,  which 
progress  to  union,  prayed  to  the  Fa-  is  from  the  thought  to  the  miiuth,  and 
ther.  That  same  order,  from  creation,  from  the  month  back  to  the  thought, 
is  inscribed  on  every  man;  that  is,  as  thus  rendered  an  empty  void?  And 
man,  by  meansof  truths  from  the  Word,  what  else  is  then  concluded  by  the 
prepares  his  understanding,  so  he  mind  concerning  God,  but  that  nature 
adapts  it  to  the  reception  of  faith  from  isGod,andconcerningtheLord,butthal 
God ;  and  as,  by  works  of  charity,  he  his  soul  was  either  from  the  mother,  o- 
prepares  his  will,  so  he  accommodates  from  Joseph ;  from  which  two  things, 
it  to  the  reception  of  love  from  God ;  as  horrid  and  abominable,  all  the  an- 
for  as  an  artist  cuts  a  diamond,  so  he  gels  of  heaven  turn  themselves  away," 
applies  it  to  receive  and  emit  the  splen-  When  these  things  were  said,  that 
dor  of  light,  &c.  To  prepare  one's  spirit  was  sent  away  into  the  abyss, 
self  for  the  reception  of  God  and  con-  mentioned  in  the  Revelation,  ix.  3,  and 
junction,  is  to  live  according  to  divine  the  following,  where  the  angels  of  the 
order;  and  the  laws  of  order  are  all  the  dragon  discuss  the  mysteries  of  their 
commandmentsof  God;  these  the  Lord  faith.  The  next  day,  when  I  looked 
fiilfilled  to  every  tittle,  and  thus  made  towards  the  same  place,  I  saw,  instead 
himself  a  receptacle  of  the  God-head  in  of  the  tents,  two  statues  in  the  likeness 
all  fullness.  Wherefore  Paul  says,  that  of  human  beings,  made  of  the  dust  of 
r»  Jesus  Christ  all  the  fullness  nf  the  the  earth,  which  was  a  mixture  of  siil- 
God.headdii!eUelhbodily ;  a,nAth.e "Lord  phur,  iron  and  clay;  and  one  stafue 
himself,  that  All  things  of  the  Father  seemed  to  have  a  sceptre  in  llie  left 


^'a'^ 


Conceraiiig  the  JLord  the  Redeemer.  91 

hand,  a  crown  on  the  hejid,  and  a  book  who  have  not  thought  justly  coni-erring 

in  the  right  hand,  and  also  a  stomacher  God  and  concerning  the  Lord."     In 

obiiqueiy  tied  across,  and  set  with  pre-  the  middle  of  tlie  assembly  were  the 

cious  stones,  and  behind,  a  robe  flow-  reformed,  and   many  of  the   clergy , 

ing  to  the  other  statue ;  but  these  things  and  nest  to  them,  the  papists,  with  tin; 

were   indured    upon   that  statue    by  monks ;  and  the  former  and  the  lattei 

fantasy ;    and   then  a  voice  was  heard  at  first  said,  that  "  This  is  not  hard  ■ 

thence,  from  a  certain   dragonist : —  what  necessity  is  there  for  one  to  spealt 

"  This  statue  represents  our  faith  as  a  otherwise  than  he  thinks?  and,  if  by 

queen;  and  the  other  behind  it,  charity  chance  he  does  not  think  justly,  can 

as  her  maid-servant."     This  was  com-  he  not  close  his  lips,  and  keep  silence  V 

posed  of  a  similar  mixture  of  dust,  and  And  one  of  the  clergy   said,  "  Who 

placed  at   the   extremity   of  the   robe  does  not  think  justly  concerning  God 

Bowing  down  fi'om  the  back  of  the  and  concerning  the  Lord  V     But  some 

queen;  and  she  held  in  her  hand  a  of  the  congregation  said,  "  Let  us  try 

paper,  upon  which  it  was  written,  "  Be-  them."  And  they  said  to  those  who  had 

ware  lest  you    approach   nearer  and  confirmed  themselves  in  a  trinity  of 

touch  the  robe."     But  then,  on  a  sud-  personsconcerningGod,  that  they  from 

den,  a  shower  fell  from  heaven,  and  thought  should  say,  One  God;  but  they 

Eenetrated  both  the  statues,  which,  could  not.  They  twisted  and  folded 
ecause  they  were  composed  of  a  mix-  their  lips  into  many  folds,  and  could 
ture  of  sulphur,  iron  and  clay,  began  not  articulate  sound  into  other  words 
to  bubble,  as  is  the  case  with  a  mixture  than  such  as  were  consonant  to  the 
of  those  ingredients  while  water  is  ideas  of  their  thought,  which  were 
poured  upon  it ;  and  being  thus  in-  those  of  three  persons,  and  thence  of 
flamed  by  an  intestine  fire,  they  three  Gods.  Then  it  was  said  to  those 
were  reduced  to  ashes,  and  became  who  confirmed  faith  separate  from  char- 
heaps,  which  afterwards  lay  upon  ity,  that  they  should  name  Jesus  ;  but 
the  ground  there  like  sepulchral  they  could  not,  although  they  all  could 
mounds.  say  Christ,  and  also  God  the  Father. 
1 11.  Second  R,el*tion.  In  the  They  wondered  at  this,  and  inquired  the 
natural  world,  the  speech  of  man  is  reason  and  found  it  to  be  this ;  that 
two-fold,  because  his  thought  o-  iyhdp  ydto  God  the  Father,  for 
fold,  external  and  internal ;  f  m  h  k  of  I  Son,  and  had  not  pray- 
can  spealt  from  ioternal  though  d  d  o  h  S  himself;  and  Jesas  sig 
at  the  same  time  from  external  huh  n  fi  &  Moreover,  it  was  said 
and  he  can  speak  from  external  1  h  o  h  n  h  hey  should,  from  their 
and  not  from  the  internal,  yea  1  gl  e  ing  the  Human  of  the 
ry  to  the  internal ;  thence  on  L  d  y  D  e  Human  ;  but  no  one 
dissimulation,  flattery  and  byp  y  f  h  I  Sy  vho  was  present  there 
But,  in  the  spiritual  world,  the  pe  h  uld  d  1 1  ough  some  of  the  laity 
of  man  is  not  two-fold,  but  sin  1  he  co  H  wh  t  re  this  was  submitted 
spealis  there  as  he  thinks ;  or  elae  the  to  a  senous  discussion ;  and  then,  L 
sound  grates,  and  hurts  the  ear ;  but  These  passages  in  the  evangelists  were 
still  he  can  be  silent,  and  so  not  divulge  read  to  them :  The  Father  hoth  given 
the  thoughts  of  his  mind.  Wherefore  all  things  into  the  hand  of  tiie  Son, 
a  hypocrite,  when  he  comes  among  the  John  iii.  35.  The  Father  hath  given  to 
wise,  either  goes  away,  or  gets  him-  the  Son  pvwer  over  aU  fiesh,  xvii.  3. 
self  into  a  corner  of  the  room,  and  AU  things  are  delivered,  to  Me  by  the 
makes  himself  unobserved,  and  sits  in  Father,  Matt.  xi.  7.  All potoer  is  given 
silence.  Once  there  were  many  as-,  to  Me  in  heaven  and  in  earth,  xxviii 
sembled  in  the  world  of  spirits,  and  18.  And  it  was  said  to  them,  "  Keep 
were  conversing  together  upon  this  thence  in  your  thought,  that  Christ,  as 
subject,  saying,  that  "  Not  to  be  able  to  his  Human,  as  well  as  to  his  Divine, 
to  speak,  except  as  one  thinks,  is  hard  is  the  God  of  heaven  and  earth,  and 
Tot  those  in  company,  with  the  good,  thus  pronounce  Divine  Human;"  but 


bv  Cookie 


92  Concemi-ng  the  Iiord  the  Redeemer. 

siill  they  could  not ;  and  they  said,  that,  the  Confession  of  Faitli,  named  fron. 
indeed,  they  held  thence  aomething  Athaiiasiuaiandacknowledgedbycouii- 
of  thought  from  the  understanding  oils.  And  it  was  said  to  them,  "  You 
concerning  it,  but  still  not  any  thing  of  can  from  this,  certainly,  have  an  idea 
acknowledgment,  and  that  therefore  from  acknowledgment,  that  the  Human 
they  could  not.  II.  Afterwards  it  was  of  the  Lord  is  divine,  because  His 
read  to  them  from  Luke  i.  32,  34,  35,  soul  is  divine ;  for  it  is  from  the  doc- 
that  the  Lord,  as  to  the  Human,  was  trine  of  your  church,  which  jon  ac- 
the  Son  of  Jehovah  God,  and  that  he  knowledged  in  the  world;  besides,  the 
is  there  called  the  Soa  of  Ike  Most  soul  is  the  very  essence  of  man,  and 
High,  and,  in  various  other  places,  the  the  body  is  its  form,  and  essence  and 
iSon  of  God,  and  also  the  Only-begot-  form  make  one,  as  esse  and  existere, 
ten;  and  they  ref[uested  that  they  and  as  the  cause  producing  an  effect, 
would  keep  this  in  their  thought,  and  and  the  effect  itself"  They  retained 
also  that  the  Only-begotten  Son  of  God  that  idea,  and  wished,  from  it,  to  pro- 
bom  in  the  world,  could  not  but  be  nounce  Divine  Human;  but  they  could 
God,  as  the  Father  is  God,  and  speak  not ;  for  their  interior  idea  concerning 
out  Divine  Human.  But  they  said,  the  Human  of  the  Lord  exterminated 
"  We  cannot,  because  our  spiritual  and  expunged  this  new  adacititious 
thought,  which  is  interior,  does  not  idea,  as  they  called  it.  V.  Then  this 
admit  into  the  thought  next  to  the  passage  from  John  was  read  to  them ; 
speech  other  than  similar  ideas,  and  The  Word  was  with  God,  and  the 
that  thence  they  perceived,  that  now  Word  was  God,  and  the  Word  be- 
it  was  not  allowable  for  them  to  divide  eameJUsli,  i.  1, 14;  and  also  this;  Jesus 
their  thoughts,  as  in  the  natural  world."'  C/trist  is  the  true  God,  and  eternal 
III.  Then  were  read  to  them  these  Life,  v.  21 ;  and  from  Paul ;  Jn  Je- 
words  of  the  Lord  to  Philip — Philip  sus  C/aist  dwelleih  all  the  fullness  of 
said.  Lord,  show  us  the  Father ;  am  the  Godhead  bodily,  Col.  ii.  9 :  and  jt 
the  Lord  said.  He  who  seeth  Me  seeth  was  said  to  them,  that  they  should  think 
the  Father ;  believest  thou  not  that  I  in  like  manner ;  that  is,  that  God,  who 
am  in  the  Father,  and  tJts  Father  in  was  the  Word,  became  Man,  that  He 
Me,  John  xiv.  8  to  II ;  and  also  other  was  the  true  God,  and  that  all  the  full- 
passages,  That  the  Father  and  He  are  ness  of  the  Godhead  dwelt  in  Him 
one,  as  John  x.  30.  And  it  was  said  bodily.  And  they  did  so,  but  only 
to  them,  that  they  should  keep  that  in  in  external  thought ;  wherefore  they 
their  thought,  and  thus  say,  Divine  could  not,  on  account  of  the  resistance 
HujMAN ;  but,  because  that  thought  was  of  the  internal,  speak  out  Divine  Hu- 
not  rooted  in  the  acknowledgment,  man,  saying  openly  that  they  could  not 
that  the  Lord  was  God  even  aa  to  the  have  an  idea  of  Divine  Human,  be- 
Human,  they  twisted  their  lips  into  cause  God  is  God,  and  man  is  man ; 
folds,  even  to  indignation,  and  wished  and  God  is  a  Spirit,  and  concerning 
to  force  their  mouth  to  speak  out,  but  spirit  we  have  thought  no  otherwise 
they  could  not  do  it :  the  reason  was,  than  as  concerning  wind  or  ether.  VI. 
because  the  ideas  of  thought,  which  At  length  it  was  said  to  thera,  "You 
flow  from  acknowledgment,  make  one  know  that  the  Lord  said.  Abide  in  Me, 
with  tlie  words  of  the  tongue,  with  cmd  I  in  you;  he  who  aMdetli  in  Me, 
those  who  are  in  the  spiritual  world  ;  and  X  in  hitn,  beareth  much  fruit ;  be- 
and  where  those  ideas  are  not,  words  cause  without  Me,  ye  cannot  do  any 
are  not  given,  for  ideas  become  words  thing"  John  xv.  4, 5 ;  and  because  some 
in  speech,  IV.  Moreover,  there  were  of  the  clergy  of  England  were  present, 
read  to  them,  from  the  doctrine  receiv-  it  was  read  to  them,  from  one  of  their 
ed  in  all  the  Christian  world,  these  exhortations  at  the  Holy  Communion, 
words ;  that  The  Divine  and  tlie  Hu-  "  For,whva  we  spiritually  eat  the  flesh 
man  in  the  Lord  are  not  two,  but  one ;  of  Clirist,  and  drinA;  the  blood,  then  we 
yea,  one  Person,  united  as  the  soul  and  dwell  in  Christ  and  Christ  in  us." 
body  in  man.     These  words  are  from  "  If  now  you  think  that  this  cannot  be 


love::  b,  Google 


Concerning  ihe  JUord  the  Redeemer.  93 

S 'veil,  unless  the  Human  of  the  Lord  be  man  is  separable  from  the  Diune  and 
ivine,  say  therefore  Divine  Human  that  it  is  actually  lepicated  with  tlia 
from  acknowledgment  in  thought ;"  pope,  to  whom  onlj  his  humin  and 
but  still  they  could  not;  for  the  idea  not  his  divine  power  was  translerred 
was  so  deeply  impressed  on  them,  that  they  could  not  speat  it  And  then  a 
the  Divine  could  not  be  Human,  and  monk  aro'^e  and  said,  that  he  could 
the  Human  could  not  be  Divine,  and  think  oi  a  Divme  Human  in  respec 
that  his  Divine  was  &om  the  Divine  of  to  the  most  holy  virgin  Mary,  and  also 
a  Son  from  eternity,  and  his  Human  in  respect  to  a  saint  of  his  nionaatery. 
EimilaT  to  the  human  of  another  man.  And  another  monk  came  up,  saying. 
But  it  was  said  to  them,  "How  can  you  "Ican,&om  the  idea  of  my  thought 
think  sot  Can  a  rational  mind  ever  which  I  now  entertain,  say  Divine  Hu- 
think  that  any  Son  was  born  of  God  man,  in  respect  to  the  most  holy  pop*, 
from  eternity?"  VII.  Afterwards  they  rather  than  in  respect  to  Christ,"  But 
turned  themselves  to  the  evangelical,  then  some  of  the  papists  pulled  him 
saying,  that  the  Augsburg  Confes-  back,  and  said,  "  For  shame  on  you !" 
sion  and  Luther  taught,  that  the  Son  After  this,  heaven  appeared  open,  and 
of  God  and  the  Son  of  Man,  in  Christ,  there  appeared  tongueslike  little flamesj 
is  one  Person,  and  that  He,  even  as  lo  descending  and  flowing  in  with  some; 
the  human  nature,  is  omnipotent  and  and  tlien  tiiey  celebrated  the  Divine 
omnipresent  and  that  as  to  this,  Hb'vu.n  or  the  Lord,  saying,  "Re- 
He  sits  at  the  right  hand  ol  God  the  move  the  idea  of  three  Gods,  and  be- 
Father,  and  governs  all  things  in  the  lieve  that  in  the  Lord  dwells  all  thii 
heavens  and  m  the  earths,  fills  al!  things,  fullness  of  the  Godhead  bodily,  saii 
is  with  us,  dwells  and  operates  in  us ,  that  the  Father  and  He  are  one,  as  Hm 
and  that  Uiere  is  no  difterencc  of  ado-  soul  and  body  are  one,  and  that  God  ■& 
ration;  because,  through  the  nature  not  wind  and  ether,  but  that  He  is  Man, 
which  is  discerned,  the  Divinity  which  and  then  you  will  be  conjoined  to 
is  not  discerned  is  adored;  and  that,  heaven,  and,  from  the  Lord,  will  be  able 
in  Christ,  God  is  Man  and  Man  God.  to  speak  the  name  Jesus,  and  to  say 
On  hearing  these  things,  they  replied.  Divine  Human." 
"  Is  it  sot"  And  they  looked  around,  112.  Tninn  Relation.  Once,  hav 
and  presently  said,  "  We  did  not  know  ing  awaked  just  after  the  dawn,  1  went 
this  before ;  wherefore  we  cannot  say,  out  into  the  garden  before  the  house. 
Divine  Human."  But  one  and  another  and  saw  the  sun  arising  in  his  splendor, 
said,  "  We  have  read  it,  and  we  have  and  round  about  him  a  girdle,  at  first 
written  it,  but  still,  when  we  thought  faint,  and  afterw  ards  more  conapicu- 
abont  it  in  oureelves,  they  were  only  ous,  shining  as  if  from  gold,  and  un- 
words,  of  which  we  had  no  interior  der  its  edge  a  cloud  ascending,  whicb 
idea."  VIII.  At  last,  turning  about  to  glittered  like  a  carbuncle,  from  the 
the  papists,  they  said,  "  Perhaps  you  flame  ot  the  sun  and  then  I  fell  into 
can  say  Divine  Human,  because  you  a  meditation  re'^pectmg  the  fables  of 
believe  that,  in  your  eucharist,  Christ  is  the  ancients,  that  they  leigned  Aurora 
entire  in  the  bread  and  wine,  and  in  with  wings  of  siher  feathers,  and  in 
every  part  of  them ;  and  also  you  adore  her  face  displajing  the  lustre  of  gold. 
Him,  when  you  show  and  carry  about  When  my  mind  w^s  delighted  in  these 
the  host,  as  the  most  holy  God ;  also  things,  I  became  in  the  spirit,  and 
because  jou  call  Mary  Deipnra,  or  the  heard  some  talking  among  themselves. 
Mother  of  God ,  consequently  you  ao-  and  saying,  "  O '  that  we  might  be  al- 
knowledge  that  she  brought  forth  God,  lowed  to  speak  with  the  innovator,  who 
that  is,  the  Divine  Human."  And  has  thrown  the  apple  of  contention 
they  then  wished  to  speak  it,  but  he-  amongst  the  rulers  of  the  churchy 
cause  there  arose  then  a  material  idea  which  many  of  the  laity  have  run  after; 
concerning  the  body  and  blood  of  and,  having  picked  it  up,  they  have 
Christ,  and  also  the  faith,  that  his  Hu-  presented  it  to  our  eyes."     By  that  ap- 


kC.oo^^Ic 


94  Concerning  the  Lord  the  Redeemer. 

pie,  they  meant  a  little  pamphlet,  enti-  where  this  is  said  and  corroborated 
tied,  A  BRIEF  Exposition  op  the  by  many  things."  Then  that  dictator 
Doctrine  op  the  New  Church,  turned  himself  towards  the  assembly. 
And  they  said,  "  It  is  indeed  a  schis-  and  asked  whether  they  knew  this. 
niatioal  thing,  which  no  one  ever  be-  And  they  replied,  "  We  liave  studied 
fore  conceived."  And  I  heard  then  one  very  little  in  that  hook  concerning  the 
of  them  exclaiming, "  What !  schismati-  Person  of  Christ,  but  we  have  sweat 
cal?  it  is  heretical."  But  some  at  his  upon  the  article  there  concerning  Jtia- 
side  replied,  "  Hush,  hold  your  tongue ;  tipioation  6y  faith  alone.  But  still, 
it  is  not  heretical ;  he  quotes  a  great  if  that  is  read  there,  we  acquiesce." 
many  passages  of  the  Word,  to  which  And  then  one  of  them,  recollecting, 
our  strangers,  by  whom  we  mean  the  said,  "  It  is  read ;  and  what  is  still 
laity,  attend  and  assent."  When  I  more,  that  the  human  nature  of  Chris\ 
heard  these  things,  because  I  was  in  is  exalted  to  divine  majesty,  and  to  ail 
the  spirit,  I  went  to  them,  and  said,  its  attributes,  and  also  that  in  it  Christ 
"Here  I  am;  what  is  the  subject?"  sits  at  the  right  hand  of  the  Father." 
And  presently  one  of  them,  who,  as  I  Having  heard  these  words,  they  were 
afterwards  heard,  was  a  German,  a  silent;  and  after  this  consent,  I  spoke 
native  of  Saxony,  speaking  in  a  tone  again,  saying,  "  Since  it  is  so,  what 
of  authority,  said,  "  Whence  had  you  then  is  the  Father,  but  the  Son,  and 
the  audacity  to  change  the  worship  in  what  the  Son,  but  the  Father  also"!" 
the  Christian  world,  established  for  so  But  because  this  again  made  an  un- 
inany  ages,  which  was,  that  God  the  pleasant  noise  in  their  ears,  I  contin- 
Father  should  be  invoked  as  the  Crea-  ued,  saying,  "  Hear  the  very  words 
tor  of  the  universe,  and  his  Son  as  the  of  the  Lord,  to  which,  if  you  have 
Mediator,  and  the  Holy  Ghost  as  the  not  attended  before,  attend  now;  for 
Operator?  And  you  separate  the  first  He  said.  The  Father  and  I  ca-e  one; 
and  last  God  from  our  personality,  when  the  Father  is  in  Me,  and  I  in  the  Fa- 
yet  the  Lord  himself  says.  When  ye  iher ;  Father,  all  mine  are  thine,  and 
pray,  pray  thus ;  Onr  Father,  ipfto  art  aS  thine  mine ;  he  who  seeth  Me,  seeth 
in  the  heavens,  hallowed  be  thy  name,  the  Father.  What  else  do  those  words 
thy  Mngdom  come.  Thus  is  it  not  mean  than  that  the  Father  is  in  the 
commanded,  that  we  should  invoke  Son  and  the  Son  m  the  Father,  and 
God  the  Father !"  These  things  being  that  they  are  one  as  the  soul  and  body 
said,  silence  was  made,  and  all  who  fa  m  man  and  thus  that  they  are  one 
vored  him,  stood  like  brave  soldiers  upon  person'  This  also  w  ill  be  of  your  faith,  • 
ships  of  war  when  they  see  a  hostile  if  you  believe  the  Athanasian  creed, 
fleet,Teady  tocry, Let  usfight  now;  the  where  similar  things  are  said.  But 
victory  is  certain.  And  then  I  began  take  fiom  the  nords  adduced  only  this 
tospeak,  andsaid,  "Which  of  youdoes  declaration  of  the  Lord;  Father,  all 
not  know,  that  God  descended  fi'om  mine  are  thine  and  all  thine  are  mine; 
heaven,  and  became  man  ?  for  it  is  what  else  is  this  than  that  the  Divine 
read.  The  Word  was  mth  God,  and  of  the  Father  belongs  to  the  Human 
the  Wvrd  vtas  God;  and  the  Word  ofihe  Son  and  the  Human  ofthe  Son 
became  jlesh:  also,  which  of  you  does  to  the  Divine  of  tie  Father?  conse- 
not  know  (and  I  looked  at  the  evan-  q  lentlj  thit  in  Christ,  God  is  man, 
gelical,  amongst  whom  was  that  dicta  and  man  God?  and  thus  that  they  are 
tor  who  had  just  addressed  me)  that  in  one  as  the  soul  and  body  are  one. 
Christ,  who  was  born  of  the  virgin  Every  man  also  mav  say  the  like  con- 
Mary,  God  is  Man,  aiid  Man  God?  cerning  his  =od  ind  his  body,  viz. 'All 
But  at  these  words,  the  assembly  made  thine  are  mine  and  all  mine  thine; 
agicatnoise;  wherefore  I  said,  "Do  thou  in  me  and  I  in  thee;  he  who 
you  not  know  this  ?  It  is  according  to  sees  me  sees  thee  we  are  one  as  to 
the  doctrine  of  your  confession,  which  person  and  ts  to  life;'  the  reason  is, 
is  called   the   Formula   CoNnop.ui  e  becau-ie  the  so  il  is  in  the  whole  and 


^'a'^ 


Concerning  Ike  Lord  ike  Redeemer.  95 

in  every  part  of  man ;  for  the  life  of  words  of  that  prayer."  After  these 
the  soul  is  the  life  of  the  body,  and  things  were  said,  1  looked  at  them, 
there  is  a  mutuaiity  between  them,  and  observed  the  changes  of  their 
Hence  it  is  manifest,  that  the  Divine  couQtenances,  according  to  the  changes 
of  the  Father  is  the  soul  of  the  Son,  of  the  state  of  their  minds;  some  fa- 
and  that  the  Human  of  the  Son  is  the  voring  and  looking  at  me,  and  some 
body  of  the  Father.  Whence  is  the  not  favoring,  and  turning  themselves 
soul  of  a  son  but  from  the  father '!  and  away  from  me ;  and  then,  on  the  right, 
whence  is  his  body,  but  from  the  moth-  I  saw  a  cloud  of  an  opal  color,  and  on 
erT  It  is  said,  the  Divine  of  the  Fa-  the  leii,  a  dusky  cioud,  and  undei 
tker,  and  the  Father  himself  is  meant  each,  as  it  were,  a  shower,  and  under 
since  He  and  his  Divine  are  the  same ;  the  latter,  as  it  were,  a  shower  of  rain 
this  also  is  one  and  individual.  That  in  the  end  of  autumn,  and  under  the 
it  is  so,  is  eiident  also  from  these  words  former,  as  it  were,  a  shower  of  dew  ai 
of  the  angel  Gabriel  to  Mary  ;  The  vir-  the  beginning  of  spring ;  and  suddenly 
tue  of  the  Mast  High  shall  overshadow  then  I  came  from  the  spirit  inlo  the 
tltee,  aad  the  Holy  Spirit  come  upon  body,  and  thus  returned  from  the  spir- 
thee,andthehuli/Thxngthatskallbebom  itual  world  into  the  natural  world. 
ofthee,ahaUhecaSedtheSonofGod;  113.  Fourth  Relation.  I  looked 
andjustaboveHeiscalledMeiSoreo/fAe  into  the  spiritual  world,  and  saw  an 
Most  High,  and  elsewhere,  the  only-be-  army  upon  red  and  black  horses 
gottcnSon.  But/ou,  who  only  call  Him  Those  who  sat  upon  them  appeared 
the  Son  of  Mary,  lose  the  idea  of  his  like  apes,  turned,  as  to  the  face  and 
divinity;  but  no  others  lose  it,  except  breast,  towards  the  loins  and  tails  of 
the  learned  of  tht.  clergy,  and  scholars  the  horses,  and  as  to  the  back  of  the 
among  the  laity,  who,  while  they  elevate  head  and  the  back  towards  their  necks 
their  thoughts  above  the  sensual  things  and  heads,  and  the  bridles  were  hang- 
of  the  body,  look  at  the  glory  of  their  ing  about  the  necks  of  the  riders,  and 
own  fame,  which  not  only  overshadows,  they  were  crying  against  those  who 
but  also  extinguishes  the  light,  by  rode  upon  wJiite  horses,  and  shaking 
which  the  glory  of  God  eaters.  But  the  bridles  with  both  their  hands,  and 
let  us  return  to  the  Lord's  prayer,  thus  were  pulling  the  horses  hack  from 
where  it  is  said.  Our  Father  who  art  the  battle,  and  this  continually.  Then 
in  tlie  heavens,  halkneed  be  thy  name,  two  angels  descended  from  heaven, 
thtf  kingdom  come.  You  who  are  here  and  came  to  me,  and  said,  "  What  do 
understand,  by  those  words,  the  Father  you  see  ?"  And  I  replied,  that  I  saw 
in  his  Divine  alone ;  but  I,  Him  in  his  so  ludicrous  a  company  of  horsemen ; 
Human,  and  this  also  is  the  name  of  and  I  asked,  "  What  is  this,  and  who 
the  Father ;  for  the  Lord  said,  Father,  are  they  t"  And  the  angels  answered, 
g-fori/yiAyiVamse;  that  is,  thy  Human;  "They  are  from  the  place  which  is 
and  when  this  is  done,  the  kingdom  of  called  Armageddon  {Rev.  xii,  16),  in 
God  comes ;  and  this  prayer  was  com-  which  are  gathered  several  thousands 
manded  for  this  time,  in  order  that  to  fight  against  those  who  are  of  the 
God  the  Father  may  be  approached  Lord's  New  Church,  which  is  called 
through  his  Human.  The  Lord  also  the  New  Jerusalem.  They  were  talk- 
said,  2Vo  one  comcth  to  ike  Father  but  ing  in  that  place  about  the  church  and 
6y  me;  and  in  the  prophet,  A  Child  religion;  and  yet  with  them  there  was 
is  born  to  ms,  a  Son  is  given  to  us,  not  any  thing  of  the  church,  because 
whose  name  is  God,  Hero,  the  Father  not  any  spiritual  truth ;  nor  any  thing 
of  eternity;  and  in  another  place,  of  religion,  because  not  any  spiritual 
Thtm  Jehovah,  oitr  Father,  our  Re-  good.  They  were  talking  there  with 
deemerfi-om  an  age  is  Iky  name;  and  the  mouth  and  lips  about  the  former 
in  a  thousand  other  places,  where  the  and  the  latter,  but  to  the  end  that  they 
Lord  our  Savior  is  called  Jehovah  might,  by  means  of  them,  have  domin- 
This   is  the  true  explanation   of  the  ion.     They  learnt,  in  tlwir  youth,  tii 


96  Concerning  the  Lord  the  Redeemer. 

confirm  fiiith  alone,  and  something  is  because  a  white  horse  signifies  tlie 
concerning  God  ;  but  when  they  were  understanding  of  the  Word  as  to  truth 
promoted  to  higher  offices  in  the  and  good ;  that  they  seemed,  by  their 
church,  for  a  while  tbey  retained  those  neck,  to  pull  back  their  horses,  was, 
things;  but  because  then  they  began  because  they  feared  the  battle,  lest  the 
to  think  no  more  concerning  God  and  truth  of  the  Word  should  come  to 
concerning  heaven,  but  about  them-  many,  and  thus  into  the  light.  This 
aeives  and  about  the  world,  thus  not  is  the  interpretation." 
concerning  eternal  blessedness  and  fe-  The  angels  further  said,  "  We  are 
licity,  but  about  temporal  eminence  from  the  society  of  heaven,  which  is 
and  opulence,  they  rejected  the  doc-  cabled  Michael,  and  we  were  com- 
trinals,  which  they  learnt  in  their  maaded  by  the  Lord  to  descend  into 
youth,from  the  interiors  of  the  rational  the  place  called  Armageddon,  whence 
mind,  which  communicate  with  heav-  issued  that  company  of  horsemen, 
en,  and  thence  are  in  the  light  of  heav-  which  you  saw.  By  Armageddon. 
en,  to  the  exteriors  of  the  rational  amongst  us  in  heaven,  is  signified  the 
mind,  which  communicate  with  the  state  and  disposition  of  fighting  from 
world,  and  thence  are  in  the  light  of  falsified  truths,  arising  from  the  love  of 
the  world ;  and  at  length  they  thrust  dominion  and  eminence  over  all ;  and 
them  down  into  the  sensual  naturaJ  re-  because  we  perceive  in  you  a  desire  of 
gion ;  whence  the  doctrinals  of  the  knowing  about  that  battle,  we  will  re- 
church,  with  them,  became  things  of  late  something.  After  our  descent 
the  mouth  only,  and  no  longer  of  from  lieaven,  we  came  to  the  place 
thought  ftom  reason,  and  still  less  of  called  Armageddon,  and  saw  there 
affection  from  love ;  and  because  they  several  thousands  assembled ;  we  did 
have  made  themselves  such,  they  do  not,  indeed,  enter  into  their  assembly, 
not  admit  any  divine  truth,  which  is  but  there  were  some  houses  on  the 
of  the  church,  nor  any  genuine  good,  southern  side  of  that  place,  where  were 
which  is  of  religion;  the  interiors  of  boys,  with  their  masters;  we  entered 
their  mind  are  become  comparatively  into  them,  and  were  courteously  re- 
like  bottles  filled  with  iron  filings,  mix-  ceived.  We  wore  delighted  with  their 
ed  with  the  flour  of  sulphur,  info  which  company;  they  were  all,  as  to  the  face, 
if  water  is  poured,  there  is  at  itrst  a  beautiful  from  the  life  in  their  eyes, 
heat  and  afterwards  a  flame,  by  which  and  from  the  zeal  in  their  discourse ; 
those  bottles  are  burst ;  in  like  man-  the  life  in  their  eyes  was  from  the  per- 
nor they,  when  they  hear  any  thing  ception  of  truth,  and  the  zeal  in  theit 
concerning  living  water,  which  is  the  discourse  from  the  affection  of  good; 
genuine  truth  of  the  Word,  and  this  wherefore,  also,  we  gave  them  caps,  the 
enters  through  their  ears,  are  violendy  borders  of  which  were  adorned  with 
heated  and  inflamed,  and  reject  it,  as  hands  of  golden  threads  interwoven 
something  that  would  hurst  their  heads,  with  pearls;  and  also  we  gave  them 
Thesearethey whoappearedtoyoulike  garments  variegated  with  white  and 
apes,  riding  backwards  upon  Ted  and  blue."  We  asked  them  whether  they 
black  horses,  with  the  bridles  about  ever  looked  into  the  neigl  boring  place 
their  necks :  since  those  who  do  not  which  is  called  Armageddon  they 
love  the  truth  and  good  of  the  church  said  that  the}  had  looked  through  a 
(rom  the  Word,  do  not  wish  to  look  at  window  which  is  underthe  roof  of  the 
the  fore-parts  of  a  horse,  but  at  his  house  and  that  they  saw  there  an 
back-parts ;  for  hwse  signifies  the  un-  assembly  hut  un  ier  various  figures 
derstanding  of  the  Word ;  a  red  horse,  somelin  es  as  tall  men  and  sometimes 
the  understanding  of  the  Word,  lost  as  not  a  men  but  as  statues  and  ctried 
to  good ;  and  a  black  horse,  the  under-  idols  and  around  the  n  a  multitude  of 
standingof  the  Word,  lost  as  to  truth,  people  bending  their  knees  these 
That  they  cried  to  battle  against  those  also  appeared  to  us  under  various 
who  were  riding  upon  white  horses,  form      «ome  like  men   some  like  leop- 


-^^cS'^ 


C(mcermng  the  Liord  the  Redeemer.  97 

ards,  and  some  like  goats,  and  these  boys  were  with  their  jnaatcrs,  in  the 
with  horns  pointing  downwards,  with  middle  of  which  grove  there  was  a 
which  they  dug  up  the  ground.  We  in-  plain,  elevated  Uke  a  place  of  eaei 
terpreted  those  metamorphoses,  whom  cise ;  and  they  held  each  other  by  theii 
they  represented,  and  wbat  they  signi-  hands,  and  entered  into  that  place  of 
fied.  But  to  the  point ; — Those  who  exercise  where  we  were,  and  we  wait- 
were  assembled,  when  they  heard  that  ed  for  them.  There  were  there  greeu 
we  had  entered  into  those  houses,  said  sods  raised  from  the  ground  like  little 
amongst  themselves,  "What  business  hillocks;  upon  them  they  seated  them- 
have  they  amongst  those  boys  t  Let  us  selves,  for  they  said  one  to  another, 
send  some  of  our  company  to  turn  "  We  will  not  stand  in  their  presence, 
them  out."  So  they  sent ;  and  when  but  we  will  sit  down."  And  then  one 
they  came,  they  said  to  us,  "  Why  of  them,  who  could  speak  so  that  he 
haie  jou  entered  into  these  houses?  would  appear  as  an  angel  of  light,  and 
^\  hence  are  you?  We,  by  authority,  who  was  appointed,  by  the  rest,  to 
command  jou  to  depart."  But  we  re-  speak  with  us,  said,  "  You  have  pro- 
phed  You  cannot  command  that  by  posed  to  us  that  we  should  open  oui 
authority  You  are,  indeed,  in  your  minds  concerning  the  first  words  of  the 
-iwa  eyes  like  the  Analtim,  and  those  Lord's  prayer,  as  we  understand  them, 
w  h  J  ire  here  are  like  dwarfs ;  but  still  I  say,  therefore,  to  you,  that  we  under- 
you  have  no  power  and  authority  here,  stand  them  thus ;  that  we  should  pray  to 
except  by  means  of  cunning,  which  God  the  Father;  and  because  Chris( 
yet  will  not  avail ;  wherefore  go  and  is  our  Mediator,  and  we  are  saved  by 
tell  your  companions,  that  we  were  his  merit,  that  we  should  pray  to  God 
sent  hither  from  heaven,  to  see  whether  the  Father  from  faith  in  his  merit." 
there  is  any  religion  with  you  or  not ;  But  then  we  said  to  them,  "  We  are 
if  there  is  not,  you  will  be  cast  out  from  a  society  of  heaven  which  is 
from  this  place.  Wherefore,  propose  called  Michael,  and  we  were  sent  to 
to  them  this,  in  which  is  tiie  very  es-  visit  and  to  inquire  whether  you,  who 
sential  of  the  church  and  of  religion —  are  assembled  in  this  place,  have  any 
how  they  understand  these  words  in  religion  or  not;  for  the  idea  of  God 
the  Lord's  prayer  Our  Father  who  enters  into  every  thing  of  religion,  and 
ART  i.M  TiiK  HEAVENS  HALLOWED  DC  by  It  conjunctjou  is  effected,  sud  by  con- 
THY  NAME,  Till  KINGDOM  coMc  junctiou  salvation.  We  in  heaven  read 
When  they  had  heard  these  word^  that  prayer  daily,  as  men  do  on  earth ; 
they  said  at  first  Wha  is  th  s  '  a  id  and  then  we  do  not  think  concerning 
afterwards,  that  they  would  prop  =e  Ood  the  Father,  because  He  is  invist- 
it.  And  they  went  aua)  and  told  ble  but  concerning  Him  in  his  Divine 
those  things  to  their  conpanions  who  Human  because  in  this  He  is  visible ; 
replied,  "What  and  of  whit  quahtj  and  He  in  this  is  called  by  you  CAm(, 
is  that  proposition  '  But  they  under  but  bv  us  the  Lord;  and  thus  to  us  the 
stood  the  secret  which  the)  wished  to  Lord  is  the  Father  in  the  heavens, 
know,  whether  those  words  conhrm  the  The  Lord  also  taught,  that  He  and  the 
way  of  our  faith  to  God  the  Father ;  Father  are  one ;  that  the  Father  is  in 
wherefore  they  said,  "  The  words  are  Him,  and  He  in  the  Father;  and  that 
clear,  that  we  ought  to  pray  to  God  the  he  who  sees  Him,  sees  the  Father ; 
Father  ;  and  because  Christ  is  our  Me-  also,  that  no  one  comes  to  the  Father, 
diator,  that  we  ought  to  pray  to  God  except  through  Him  ;  and,  also,  that  it 
the  Father  for  the  sake  of  the  Son."  is  the  will  of  the  Father,  that  men 
And  then,  in  indignation,  they  determin-  should  believe  in  the  Son ;  and  that  he 
ed  that  they  would  go  to  us,  and  die-  whodoesnotbelieveinthe  Son,  does  not 
tate  thatjface  to  face,  saying  also  that  see  life;  yea,  that  the  anger  of  God 
thev  would  pull  our  ears.  So  they  abideth  on  him ;  from  which  it  is  man- 
went  out  ofthatplace,  and  entered  into  ifest,  that  the  Father  should  be  ap- 
a  grove  near  those  houses  in  which  the  ]>roaehcd  through  Him  and  in  Him  ; 
13 


ugk 


98  Confermng  the  Lord  the  Redeemer. 

and  because  it  is  so,  He  also  taught  is  his  name.;  mid  the  Itedecmer, the  Holy 

that  all  powec  is  given  to  Him  in  heav-  One  of  Israel,  sliall  be  called  the  God  oj 

en  and  in  earth.     It  is  said  in  tliat  the  whole  earth,  Isaiah  liv.  5,     J  saw, 

prayer,  hallowed  be  thv  name,  thy  and,  behold,  one  like  the  Son  of  man,  to 


We  have  demonstrat-  whom  teas  given  dominion,  glory,  and 
ed  from  the  Word,  that  his  Divine  Hu-  a  kingdom,  and  all  people  and  natiom 
man  is  the  name  of  the  Father,  and  shall  worship  Him;  his  dominion  is  thi 
thatthekingdomof  the  Father  then  is,  dominion  (^  an  age  which  shall  wot 
when  the  Lord  is  approached  immedU  pass  moay,  mid  his  Mngdam  tliat  which 
ately,  and  not  when  God  the  Father  is  shall  not  be  destroyed,  Dan.  vii.  13,  14. 
approached  immediately.  Wherefore,  When  the  seventh  angel  sounded,  great 
also,  the  Lord  commanded  the  dis-  voices  were  uttered  in  the  heavens,  say- 
ciples,  that  they  should  preach  the  ing,  T/ie  kingdoms  of  the  toorld  have 
kingdom  of  God ;  and  this  is  the  king-  become  the  kingdom  of  our  Lard  and  of 
dom  of  God."  Having  heard  these  Ids  Christ,  and  He  shall  reign  to  ages 
words,  the  antagonists  said,  "Yon  re-  q/'eg-es, Rev,  xi.  15;xii.  10.  And,  he- 
cite  many  things  from  the  Word,  and  sides,  we  instructed  them  from  the 
ive,  perhaps,  have  read  such  things  Word,  that  the  Lord  came  into  the 
there,  but  we  do  not  remember ;  world  not  only  that  He  might  redeem 
wherefore  open  the  Word  hefore  ua,  angeis  and  men,  but  also  that  they 
and  read  them  from  it,  especially  this,  might  be  united  to  God  the  Father  by 
That  the  kingdom  of  the  Falher  then  Uira  and  in  Him ;  for  He  taught  that 
cornea  when  the  kingdom  of  the  Lord  He  is  in  those  who  believe  in  Him, 
does."  And  then  they  said  to  the  and  that  they  are  in  Him,  John  vi. 
hoys,  "Bring  hither  the  Word."  And  56;  xiv.  20;  xv.  4,  5.  Having  heard 
Ihey  brought  it;  and  we  read  from  it  these  things,  they  asked,  "  How,  then, 
the  following  passages:  John,  preach-  can  your  Lord  bo  called  Father ?"  We 
11^  the  gospel  of  the  kingdom,  said,  said,  "From  those  passages  which 
The  time  is  fulfilled;  the  kingdom  of  have  been  read,  and  also  from  these: 
God  has  come  near,  Mark  i.  14,  15.  A  Child  is  bm-n  to  us,  a  Son  is  given  to 
Matt.  iii.  2.  Jesus  himself  preached  us,  tehose  name  is  God,  Hero,  the  Fa^ 
t'te  gospel  of  the  kingdom,  and  thai  the  ther  of  eternity,  Isaiah  ix.  6.  Thou 
kingdom  of  God  was  approaching, ^aXX,  art  our  Fath^-;  Abraham  doth  not 
V.  17,  23 ;  ix.  35.  Je,sus  commanded  know  us,  and  Israel  doth  not  acknmol- 
the  disciples,  that  they  should  preach  edgeus;  Thou,  Jehovah, art  our Fat?ier, 
and  tell  the  good  neiBS  of  the  kingdom  our  Redeemer  from  an  age  is  thy  name, 
of  God,  Mmk  xvi.  15;  Lukeviii.  1,  ix.  Isaiah  Ixui.  16.  Did  He  not  say  to 
{^;  in  like  manner  the  seventy  whom  Philip,  who  wished  to  see  the  Falher, 
He  sent  forth,  x.  9,  11 ;  besides  other  PhiKp,  hast  thou  not  known  Me  ?  He 
places,  as  Matt.  xi.  5;  xvi.  27,  28.  who  seeth  Me,  seeth  the  Father,  John 
Mark  viii.  35 ;  ix.  1 ,  27 ;  x.  39,  30 ;  xi.  xiv.  9,  xii.  45.  Who  else,  then,  is  the 
10.  Lukei.  19;  ii.  10,  11;  iv.  43;  vii.  Father,  but  He  whom  Philip  saw  with 
22 ;  xxi.  30,  31 ;  xxii.  18.  The  king-  his  eyes  V  To  which  we  added  this : 
dom  of  God,  which  was  proclaimed,  "  It  is  said  in  the  whole  Christian 
was  the  kingdom  of  the  Lord,  and  thus  world,  that  those  who  are  of  the  church, 
the  kingdom  of  the  Father :  that  it  is  make  the  body  of  Christ,  and  are  in 
so,  is  manifest  from  these  passages :  his  body :  how,  then,  can  the  man  of 
The  Father  hath  given  all  things  into  the  church  go  to  God  the  Father,  ex- 
ihelumdof  the  Sow,  3Q\iQn\.Z5.  The  cept  through  Him  in  whose  body  He 
Father  hath  given  to  the  Son  power  is?  If  otherwise,  he  must  go  entirely 
over  all  flesh,  John  xvii.  2.  All  things  out  of  the  body,  and  go  to  Him."  Al 
are  delivered  to  Me  by  the  Father,  fAatt.  last  we  informed  them,  that  the  Lord 
xi,  27.  AR  poteer  is  given  to  Me  in  is  at  this  day  instituting  a  Neh 
heaven  and  in  earth,  xxviii.  18.  And  Chcrch,  which  is  meant  by  the  New 
moreover  from  these:  Jehovah  of  hosts  Jerusalem  in  the  Revelation,  in  which 


[lostBcb,  Cookie 


Vonccming  Medemptic  n  99 

w  ill  be  the  worship  of  the  Lord  alone,  violation  of  our  faith ;   whernfofe,  go 

■i%in  heaven,  and  that  thus  every  thing  out  from  this  place;  and  if  hot,  you 

ivill  be  fulhjled,  which  is  contained  in  shall  be  cast  out/'     And,  their  minds 

the  Lord's  prayer  Tfom  the  beginning  being  inflamed,  they  came  from  threats 

Co  the  end.     We  confirmed  all  fiom  ening  to  attempting  violence  ;  but  then, 

the  Word,  in  the  evangelists,  and  in  the  by  a  ftower  given  to    us,  we    struck 

prophets,  and  from  the  Revelation,  in  them  with  blindness,  in  consequence 

which  that  church  is  treated  of  from  of  which,  not  seeing  us,  they  rushed 

the  beginning  to  the  end,  in  so  great  forth,  and,  in  their  wandering,  they  ran 

abundance   that   they   were   tired   of  in  different  directions,  and  Pome  fell 

hearing.  into  the  abyss,  which  is  mentioned  in 

While  hearing  these  things  with  in-  the  Rev.  ix.  3,  which  is  now  in  the 

dignation,  the  Armageddons  desired,  at  southern  region  towards  the  east,  where 

every  turn,  to  interrupt  our  discourse ;  those    are    who    confirm    justification 

and  at  length  they  broke  it,  and  ex-  by  faith  alone ;  and  those  there  who 

claimed,  "  You  have  spoken  contrary  confirm   it  from  the  Word,  are  sent 

to  the  doctrine  of  our  church,  which  forth  into  a  desert,  in  which  they  are 

is,  that  we  should  go  to  God  the  Father  brought  even  to  the  extremity  of  the 

immediately,  and  believe  in  Him  :  thus  Christian     world,    and     mixed    with 

vou  have  made  yourselves  guilty  of  a  pagans. 


CONCERNING  REDEMPTION. 

114.  That  there  are  in  the  Lord  the  other,  will  be  shown  in  what  fol 
two  offices,  the  office  of  priest  and  the  lows.  But,  that  every  thing  may  be 
oflice  of  king,  is  known  in  the  church;  distinctly  perceived,  the  exposition  of 
but  few  know  in  what  the  one  and  in  it  will  be  divided  into  canons  or  arti- 
what  the  other  consists ;  wherefore  it  clea,  which  mil  be,  I.  That  redemption 
shall  be  told.  The  Lord,  from  the  of-  itself  was  a  suJ^ugaMon  of  the  hells, 
iice  of  priest,  is  called  TesKs;  and  from  and  an  establishment  of  order  in  the 
the  office  of  king,  Christ:  and  also,  heaveTts,  and  therebt/ a  preparation  for 
from  the  office  of  priest.  He  is  called  a  New  Spiritual  C&urck.  11.  That 
in  the  Word,  Jehovah  and  Lord;  and  without  thai  redemption  no  man  could 
from  the  office  of  king,  Gvd,  and  the  have  been  saved,  nor  could  the  angels 
Ifol>/OneofIsrael,asslBoKing'.  These  have  subsisted  in  a  state  of  integrity. 
two  offices  are  distinguished  from  each  HI.  That  the  Lord  thus  redeemed  not 
other  as  love  and  wisdom  or  what  la  onli/  men,  but  also  angr.ls.  IV.  7%al 
(he  same  as  good  and  truth  are  dia-  redemption  was  a  work  purely  divine. 
t  oguahed  from  each  other  where  V.  That  this  redemption  itself  coulil 
f  re  whateier  the  Lord  did  and  oper  not  have  been  effected  but  by  God  I'n- 
itpd  from  divme  loie  or  divme  good  camate.  VI.  T/tat  the  passion  of  tlie 
He  did  and  operated  from  his  prieblly  cross  was  the  last  tempttAion  which  He, 
iftire  but  whatever  from  divmp  wi*-  as  the  greatest  Prophet,sustained ;  and 
dom  or  divine  truth  from  bis  kingly  that  it  was  the  means  of  the  glorifiea' 
office  In  the  Word  also,  priest  and  tion  of  his  Ilwnan,  that  is,  of  union 
pitesthood  signify  divme  good  and  with  tlte  Divine  of  Ms  Father,  and  not 
king  and  royalty  signify  divine  truth  ;  redemption.  VII.  That  thepassion  of 
(hose  two  things  the  priests  and  kings  the  cross  is  believed  to  have  been  re- 
in the  Israelitiah  church  represented,  demption  itself;  is  a  fundamental  error 
As  to  what  concerns  redemption,  that  of  the  church;  and  that  that  error,  to- 
pertains  to  both  offices ;  but  what  part  gether  with  tJte  error  concerning  thret 
of  it  to  the  one,  and  what  part  of  it  to  divine  persons  from  eternity   has  per 


bvC.OLH^Ie 


too  CoDcermng  the  Lord  the  Redeemer. 

vtrted  the  whole  church,  so  that  not  any  thus  reduced  them  under  obedience  to 

thing  spiritual  is  lefi  remaimng  in  U.  Him,  is  evident  from  many  passages  in 

These  things  will  now  be  unfolded  one  the  Word,  of  which  I  shall  select  these 

l)y  one.  few  in  Isaiah ;    Who  is  this  that  eoauth 

115.  I.  That  Redemption  itsblp  from  Edom,  sprinkled  as  to  his  gar- 
WAS  A  Subjugation  of  the  Hells,  mcnts  from  Boxrah,  teho  is  honorable 
AND  AN  Establishment  or  OaoER  in  his  apparel,  marching  in  themuUi- 
m  THE  Heavens,  and  TKEiiEBy  a  tude  of  his  strength?  Iwlio  speak  in 
Preparation  for  a  New  Spiritual  righteousness,  great  to  save.  Whertr- 
Church.  fore  art  Thou  red  as  to  thy  garment, 

That  these  three  things  are  redemp-  and  thy  garment  as  of  one  treading  in 

tion,  I  can  say  in  all  certainty,  since  the  wine-press  ?  Ihave  trodden  the  wine- 

the  Lord  aJso  at  this  day  is  performing  press  alone,  and  of  the  people  not  a 

a  redemption,  which  He  commenced  in  man  with  Me;  therefore  Itrod  them  tn 

the  year  1757,  together  with  the  Last  my  anger,  and  trampled  them  in  my 

Judgment,  which  was  then  performed,  v^ath;  thence  their  victory  was  spriu' 

This  redemption  has  continued  from  kled  upon,  my  garments;  for  the  day 

that  time  even  to  this:  the  reason  is,  of  vengeance  is  in  my  heart,  and  the 

because  at  this   time  is  the  Second  year  of  my  redeemed  is  come;  my  arm 

Coming  op  the  Lord;   and  a  New  brought  salvation  tome;  J  made  their 

Church  is  to  be  instituted  which  can-  victory  descend  to  the  earth.     He  said, 

not  be  instituted  unless  there  be  first  Behold  my  people,  they  are  children ; 

a  subjugation   of  the   hells,    and   an  therefore  He  became  to  them  for  a  Sa- 

establishment  of  order  in  the  heavens ;  vior;  for  his  love  and  for  his  pity  He, 

and  because  it  was  given  to  roe  to  see  redeemed  them;  fsiii.  1  to  9.     These 

all,  I  can  describe  how  the  hells  were  things  are  concerning  the  battle  of  the 

subjugated,  and  how  the  new  heaven  Lord  against  the  hella ;  hy  the  gartneni 

was  ordered  and  established ;  but  this  in  wMch  He  was  honorabk,  And  which 

would  be  the  subject  of  a  whole  work,  was  red,  is  meant  the  Word,  to  which 

But  how  the  last  judgment  was  per-  violence  was  offered  by  the  Jewish  peo- 

formed  I  have  made  known  in  a  small  pie.    The  battle  itself  against  the  hells, 

volume,  published  at  London  in  the  and  the  victory  over  them,  is  described 

year  1758.     That  the  subjugation  of  by  this,  that  He  trod  them  in  his  anger, 

the  hells,  the  establishment  of  order  and  trampled  tliem  in  his  wrath.    Thai 

in  the  heavens,  and  the  institution  of  He  fought  alone,  and  from  his  own 

a-New  Church,  were   redemption,  is  power,  is  described  by  these  words: 

because  without  these    no  man  could  Of  the  people  not  a  man  with  me;  my 

have  been  saved :  they  follow,  also,  in  arm  brought  salvation  to  me;  I  made 

order;  for  first  the  hells  are  lobe  subju-  their  victory  descend  to  the  earth.  That 

gated  before  a  new  angelic  heaven  can  thereby  He  saved  and  redeemed,  by 

be  formed;  and  this  is  to  be  formed  be-  these;    Therefore  He  became  to  them 

fore  a  New  Church  upon  earth  can  be  for  a  Saoior ;  for  his  love  and  for  his 

mstituted ;  for  men  in  the  world  are  so  pity  He  redeemed  titem.    That  this  was 

conjoined  with  the  angels  of  heaven  the  cause  of  his  coming,  is  meant  by 

and  the  spirits  of  hell,  that,  in  the  inte-  these :  The  day  of  vengeance  is  in  my 

riora  of  the  mind  on  both  sides,  they  heart,  and  the  year  of  my  redeemed  is 

make  one :    but  concerning  this   we  come.     Again  in  Iswah :  He  saw  thai 

shall  speak  in  the  last  chapter  of  this  (Acre  was  not  any  one,  and  was  aston- 

work,  where  we  shall  treat,  specifically,  islted  that  there  was  wme  interceding ; 

of  the  Consummation  op  the  Age,  therefore  his  arm  brought  salvation  to 

OP  THE   CoMiNo  OF  THE   LoRD,  AND  Him,  and  rigkteoiisnessrousedHimups 

OP  THE  New  Church.  thence  He  put  on  righteousness  as  a 

116.  That  the  Lord,  while  he  was  in  breastplate,  and  the  helmet  of  salvation 
the  world,  fought  against  the  hells,  and  upon  his  head,  andHeputon  garments 
conquered  and  subjugated  them,  and  o/"  vengeance,  and  covered  himself  with 


love::  b,  Google 


Concerning  Redemption.                                      101 

zeal  as  with  a  cloak ;  then  He  came  to  tlie  prophetica)  parts  of  the  Word,  was 

Zioa  a  Redeetaer,  li\.  16,17,20.   In  written  by  mere  correspondences;  and 

Jeremiah :   ZViejr  were  dismayed,  their  unless  these  had  been  made  known  by 

strong  ones  itere  knocked  doum;  fkey  the  Lord,  scarcely  any  one  would  have 

fed  apace,  tieitker  did  they  look  hack;  been  able  rightly  to  understand  a  single 

thtddajf  is  to  the  Lord  Jehovah  of  hosts  verse  there:  but  now,  for  the  sake  of  tiie 

a  day  of  revenge,  that  he  may  take  New  Church,  all  the  things  which  are 

vengeance  on  his  enemies,  thai  the  sword  there,  are  made  known  in  the  Apoca- 

may  devour  and  be  satiated,  xlvi.  5, 10.  lypsb  Revealed,  published  at  Amster- 

The  latter  and  the  former  are  concern-  dam,  in  the  year  1766;  and  those  will 

ing  the  battle  of  the  Lord  against  the  see  them  who  believe  the  Word  of  the 

hells,  and  concerning  the  victory  over  Lord  in  Matt.  ssiv.  oouoerning  the  state 

them.    In  David ;  Gird  thy  sword  upon  of  the  church  at  the  present  time,  and 

thy  thigh,  OMigMy;  thy  arrows  are  concerning  his  coming.    But  this  belief 

sharp,  the  people  shall  fall  under  Thee,  is,  as  yet,  only  wavering  with  those  who 

from  (Ae  Iteart  enemies  of  the  King,  haveaodeeplyimpressedon  their  hearts 

Thy  throne  is  for  an  age  and  forever,  the  faith  of  the  present  church,  con- 

Thou  hast  loved  righteousness,  there-  cerning  a  trinity  of  divine  persons  from 

fore  God  hath  anointed  Thee,  Psalm  eternity,  and  concerning  the  passion 

xlv.  4  to  7 ;    besides  in  many  other  of  Christ,  that  it  was  redemption  itself, 

places.     Since   the  Lord   alone   con-  that  it  cannot  be  eradicated.     But  these 

qiiered  the  hells,  without  help  from  any  (as  was  said  in  the  Relation  above, 

angel,  therefore  He  is  called  a  Hkro,  n.  113)  are  like  bottles  filled  with  iron- 

A^o  A  Man  of  wars,  Isaiah  xliv.  15 ;  lifings  and  flour  of  sulphur,  into  which 

'is.  6 ;  THE  King  op  slory,  Jehovah  if  water  be  poured,  there  is  first  pro- 

THE    Mighty,   the   Hero    op  war,  duced  a  heat,  and  afterwards  a  flame, 

Psalm  siv.  8,  10 ;  The  Mighty  One  by  which  those  bottles  are  burst :  they 

OF   Jacob,   cxxxii.   2;    and  in  many  also,  inlikemanner, when  they  hearany 

places,  Jehovah  Sahaoth,  that  is,  Je-  thing  concerning  living  water,  which  is 

HOVAH  OP  HOSTS.      And  also  his  ad-  the  genuine  truth  of  the  Word,  and  this 

vent   is  called  the  day    of  Jehovah,  entersthrough  their  eyes  or  ears,  are  vi- 

tcrrible,  cruel,  of  indignation,  of  virath,  olently  heated  and  inflamed,  and  reject 

of  anger,  of  vengeance,  of  ruin,  of  it,a3that  which  wouldbursttheirheads. 

tear,  o/  a  trumpet,  of  a  loud  noise,  of  1 17.  The  subjugation  of  the  hells, 

tumult,  &.C.     In  the  evangelists  these  the  establishment  of  order  in  the  heav- 

things  are  read ;  Note  is  the  judgment  ens,  and  aiierwards  the  institution  of  a 

of  this  leorldi  theprince  of  this  world  church,  may  be  illustrated  by  various 

shaU  be  cast  out,  John  xii.  31.   The  similitudes.     The  hells  may  be  illus- 

prince  of  IMs  world  is  judged,  xvi.  11.  trated  by  a  comparison  with  an  army 

Have  confidence;  Ihrnie  overcome  the  of  robbers  or   rebels,   who  invade   a 

world,  xvii.  33.  /  smo  Satan  as  light-  kingdom  or  a  city,  and  then  set  fire  to 

ning  falling  from  heaven,  Luke  x.  18.  the  houses,  plunder  the  goods  of  the  in- 

By  the  world,  the  prince  of  the  world,  habitants,  and  divide  the  spoil  amongst 

Satan  and  the  devil,   is  meant  hell,  themselves,  andthenesultandtriumph; 

Besides  these  things,  it  is  described  in  but  redemption  itself  may  be  illustral- 

the  Revelation,  from  the  beginning  to  ed  by  a  comparison  with  a  just  king, 

the  end,  what  the  Christian  church  is  who  marches  against  them  with  his  ar- 

at  this  day,  and  also  that  the  Lord  is  my,  puts  a  part  of  them  to  the  sword, 

about  to  come  again,  and  subjugate  the  shuts  a  part  up  in  prisons,  takes  away 

nells,  and  make  a  new  angelic  heaven,  their  spoil,  and  restores  it  to  his  sub- 

and  then  to  establish  a  New  Church  jects,  and  establishes  order  in  the  king- 

upon  earth.     All  these  things  are  there  dom,  and  renders  it  safe  from  similar 

predicted,  but  they  have  not  been  dis-  invasions.     It  may  also  be  illustrated 

coveredtill  the  present  time:  the  reason  by  a  comparison  with  a  herd  of  wild 

i.5,  because  the  Revelation,  as  also  all  beasts,  issuing  out  together  from  a  for- 


.,gle 


103  Cone  ming  ihe  Lord  the  ReJtemer 

est,  which  attacks  flocks  and  herds,  thf  souls  and  miuds  of  arigels,  and, 
and  also  men;  on  account  of  which  thoae  ot  the  evil,  nith  the  souls  and 
no  man  dares  go  out  from  the  walls  of  minds  of  inferml  spirits  They  have 
his  city  to  till  the  ground  whence  the  such  union  that,  if  thej  were  removed 
fields  will  be  deserted,  and  the  mhabit-  from  man  heuould  fall  down  dead  as  a 
ants  of  the  city  will  perish  faj  famine  --tock ,  in  like  manner,  angels  and  spir- 
and  redemption  may  be  illustrated  by  its  could  not  subsist,  if  men  were  with- 
the  destruction  and  dispersion  of  those  drawn  from  them.  Thence  it  is  mani- 
wild  beasts,  and  the  protection  of  the  fest  why  redemption  was  performed 
fields  and  plains  from  further  invasion  in  the  spiritual  world,  and  why  heaven 
of  such  animals.  It  may  also  be  illiis-  and  hell  were  first  to  be  restored  to  or- 
trated  by  locusts  consuming  every  green  der  before  the  church  on  earth  could  be 
thing  on  the  surface  of  the  ground;  and  established.  That  it  is  so,  is  very  mani- 
by  the  means  of  preventing  their  ftir-  fest  from  what  is  aaid  in  the  Revela-' 
(her  progress  :  also,  by  the  little  worms  tion,  that,  after  the  new  heaven  was 
in  the  first  part  of  summer,  which  de-  made,  the  New  Jerusalem,  which  is 
prive  the  trees  of  leaves,  and  thus,  also,  the  New  Church,  came  down  ouf  of 
of  fruits,  so  that  they  stand  naked  as  in  that  heaven;  xxi.  1,  2. 
the  midst  of  winter;  and  by  shaking  119.  The  reason  that  angels  could 
them  off,  and  thus  restoring  the  garden  not  have  subsisted  in  a  state  of  integ- 
tothestateofitsbloom  andfruitfulness.  rity  unless  redemption  had  been  per- 
The  case  would  be  similar  witii  the  formed  by  the  Lord,  is  because  the 
church,  unless  the  Lord,  by  redemption,  whole  angelic  heaven,  together  with 
had  separated  the  good  from  the  evil,  the  church  on  earth,  is  before  the 
and  cast  the  latter  into  hell,  and  raised  Lord  as  one  man,  whose  internal  is 
the  former  into  heaven.  What  would  the  angelic  heaven,  and  whose  ester- 
become  of  an  empire  or  a  kingdom,  if  nal  is  thechurch ;  or^  more  particular- 
there  were  no  justice  nor  judgment,  by  ly,  the  highest  heaven  constitLites  the 
which  the  evil  might  be  taken  away  head ;  the  second  and  the  last  consti- 
from  the  midst  of  the  good,  and  the  tute  the  breast  and  middle  region  of 
good  protected  from  violence,  so  that  the  body;  and  the  church  on  earth,  the 
every  one  might  live  securely  in  his  loins  and  feet;  and  the  Lord  Himself 
own  house,  and,  as  it  is  said  in  the  is  the  soul  and  life  of  the  whole  of  thia 
Word,  might  sit  under  his  own  fig-tree  man :  wherefore,  unless  the  Lord  had 
and  vine  in  tranquillity?  performed  redemption,  this  man  would 

118.  II.  That  without  that  Re-  have  been  destroyed,  as  to  the  feet  and 

UBMPTioN,  NO  Man  couu)  have  been  loins,  by  the  seceding  of  the  church  on 

SAVED,  NOR  COULD  THE  Angels  HATE  carthj    as  to  the  gastric  region,  by  the 

SUBSISTED  IN  A  State  OP  INTEGRITY,  seccding  of  the  lowest  heaven ;  as  to 

In  the  first  place,  it  shall  be  told  the  breast,  by  the  seceding  of  the  sec- 
what  redemption  is.  To  redeem  sig-  ond  heaven;  and  then  the  head,  hav- 
nifies  to  liberate  from  damnation,  to  de-  ing  no  correspondence  with  the  body, 
liver  from  eternal  death,  to  rescue  from  would  fall  into  a  swoon.  But  this  shall 
hell,  and  take  away  captives  and  pris-  be  illustrated  by  similitudes.  It  is  as 
oners  out  of  the  hand  of  the  devil,  when  a  mortification  attacks  the  feet. 
This  was  done  by  the  Lord,  in  that  He  and,  in  its  ravages,  gradually  ascends, 
subjugated  the  hells,  and  formed  a  new  and  infects  first  the  loins,  then  the  vis- 
heaven.  That  man  could  not  other-  cera  of  the  abdomen,  and  at  length  it 
wise  have  been  saved,  is  because  the  invades  the  vicinity  of  the  heart;  and 
spiritual  world  has  such  a  connection  It  is  known,  that  man  then  falls  a  vic- 
with  the  natural  world  that  they  can-  tim  to  death.  It  may  also  be  iliustrat. 
not  be  separated.  This  connection  ia  ed  by  a  comparison  with  diseases  of 
principally  with  the  interiors  of  men,  the  viscera,  which  are  below  the  dia- 
which  are  called  theif  souls  and  minds :  phragm,  that  when  they  have  any 
those  of  the  good  are  connected  with  breach  or  rupture,  the  heart  begins  to 


^'a'^ 


Concej-ning  Hedemptu 


palpitate,  and  the  lungs  to  pant  heavily, 
and  at  length  they  both  cease.  It  may 
also  be  illustrated  by  a  comparisoa 
'-vith  the  internal  and  external  man,  in 
that  the  internal  man  is  well,  as  long 
as  the  external  man  obediently  per- 
forriis  its  functions;  but  if  the  external 
does  not  obey,  but  resi&ta  the  mternal, 
and  still  more  if  it  aaaaults  it,  at  length 
the  internal  is  Weakened  and  finall) 
(.drried  away  by  the  delights  ot  the  ex- 
ternal, until  It  even  fdTors  and  aaseuts 


It  ma}  also  be  illu'itrdted  by  a  co 
L  with  a  man  standing     p 


«ho   . 


i  heloi 


h 


country  inundated,  and  thdt  the 
are  rising  higher  and  higher     and     h 
1   y  1     1       u  n  wh    h  h 

nd     1     also  d     d  unt       h 

se  h         fybyhthh 

m  h        i       gl  fl  od 

Ik         n  f    ny  1        am 

n  h    k    !     d        n     h    h 

dhh     fml        rtl      ndhdg 
h    fi  Jd       11  g      ai  d  d    f 

w    d       h  n  }       Id         1 


a  him    If     h 


Ih 


loie  servants  also,  and  their  brethren, 
who  were  to  he  killed  as  the.y  had  been 
should  be  fulfilled,  vi.  9,  10,  U. 

120.  That  without  redemption  by 
the  Lord,  iniquity  and  wickedness 
would  spread  through  the  whole  Chris- 
tian orb,  in  both  worlds,  the  natural 
and  the  spintudl,  is,  amongst  several 
otlier  reasons,  because  every  man,  after 
death,  comes  into  the  world  of  spirits, 
and  then  is  altogether  similar  to  hint- 
sell,  such  as  he  was  before ;  and  at  his 
entrance,  he  cannot  be  restrained  from 
ith  deceased  parents, 
d  f  ■      d  y 

hush     d    h       fi  k   h  d 

y       fh       hbd         dbyl 


th 


w    dly    pp        I  k     heej         d 
dly         Ik         1  d  by  h  s 


h  h 
jh 


Th 


f 


h       h  1  I  y  g    d 

hi  d        h    f  h   Wo  d    1 

heavens  are  inundated  with  the  1 
which  rise  up,  and  are  suffoca  d  by 
them  as  by  Stygian  waters ;  b  11 

they  are  concealed  by  the  Lord  so  ne 
whore,  and  are  reserved  to  the  d  y  o 
the  last  judgment,  and  are  then  d 

up  into  a  new  heaven.  The  a  e 
they  who  are  meant  in  the  Rev  I  on 
by  these :  /  saw  under  the  aUa  he 
souls  of  those  who  were  slain  fo  h 
Word  of  God,  and  for  tlie  tes  y 
which  they  had;  and  they  cried  with  a 
lowd  voice,  saying,  Hmo  long,  O  Lord, 
who  art  Jiely  and  true,  dost  thou  not 
judge  and  ^)enge  our  blood  upon  those 
who  dwell  upon  the  earth  ?  And  white 
robes  were  given  to  every  one  of  them ; 
and  it  was  said  to  them,  that  they  should 
rest  yet  for  a  little  time,  until  their  fel- 


d  h    1  ts        1        1 
d     d  ICe  I     g       d    Iso 


If 


I       bel 


I  s  pe  sons,  at  length  does  not  s< 

I I  d  violence  to  any  one.  For  all 
e  1  a  contagious,  and  may  be  com- 
pa  d  o  the  plague,  which  an  infected 
p    ■son  communicates  by  breath  or  per- 

p  a  on ;  and  also  to  a  cancer  or  gan- 
g  n  which  spreads,  and  putrefies  the 
p  n  ar  it,  and  successively  those 
n  d  tant,  until  the  whole  body  per- 
ah  The  delights  of  evil,  into  which 
e  y  one  is  born,  cause  wickedness 
to  be  contagious.  From  these  things 
it  may  appear  evident,  that  without  re-  . 
deniption  by  the  Lord,  no  one  could  be 
saved,  nor  could  the  angels  subsist  in 
a  state  of  integrity.  The  only  refuge 
fi'om  destruction,  for  any  one,  is  in  the 
Lord ;  for  He  says.  Abide  in  Me,  and  1 
in  you;  as  the  bratieh  cannot  bea' fruit 


./Google 


104  Concerning  the  Lord  the  Redeemer. 

of  itself ,  unless  it  abide  in  the  vine,  so  described  in  a  little  tte'iitise  ci 

ye,  tmess  ye  abide  in  Me.     I  am  the  the  Last  Judgment,  published  atLon- 

vine,  ffe  are  the  hranches:  Jiewko  obtd-  douin  the  year  1758.    This  was  accom 

eth  in  Me,  and  I  in  him,  heareth  much  plished  by  the  Lord  when  He  was  Id 

fruit;  because  leithmi  Me  ye  cannot  do  the  world.     The  like,  also,  at  this  day, 

any  tldng.     If  any  one  abide  not  in  has  been  done  by  the  Lord,  since,  aa 

Me,  he  is  cixst  away,  and,  being  dried,  was  said  above,  at  this  day  is  his  sec- 

is  thrmon  into  the  fire  and  bwmedjioha  ond  coming,  which  was  predicted  in 

XV.  4,  5,  6.  the  Revelation  in  various  places ;  and 

121.   Ill     That  the    Lori>  thus  in  Matt.  xxiv.  3,  30 ;  in  Mark  xiii.  26 ; 

REDEEMBD    NOT     ONLY    Men,     BUT  in  Luke  sxi.  27  J  and  in  the  Acts  of 

ALSO  Angels.  the  Apostles,  i.  II ;  and  in  other  places. 

This  follows  from  what  was  said  in  The  difference  is,  that,  at  his  first  com- 
the  preceding  arivAe,  ThiU  without  rer  ing,  the  hells  had  grown  to  such  a 
dmipHan  by  the  Lord,  the  angels  could  degree  from  the  multitude  of  idolaters, 
not  have  subsisted.  To  the  reasons  magicians,  and  falsifiers  of  the  Word ; 
above  mentioned,  these  may  be  added  :  but  at  this  second  coming,  from  Chris- 
L  That,  at  the  time  of  the  lirst  coming  tlans  so  called,  both  such  as  are  imbued 
of  the  Lord,  the  hells  had  grown  up  to  with  naturalism,  and  also  such  as  have 
such  a  height,  that  they  filled  all  the  falsified  the  Word,  by  confirmations  of 
world  of  spirits,  which  is  in  the  middle,  their  fabulous  faith  concerning  three 
between  heaven  and  hell,  and  thus  not  Divine  Persons  from  eternity,  and  con- 
only  confused  the  heaven  which  is  ceming  the  passion  of  the  Lord,  that  it 
called  the  last  or  lowest,  but  also  as-  was  redemption  itself;  for  these  are 
saulted  the  middle  heaven,  which  they  they  who  are  meant  by  the  dragon  and 
infested  in  a  thousand  ways,  and  which  his  two  beasts  in  the  Revelation,  xii. 
would  have  gone  to  destruction,  unless  and  xiii.  II.  The  second  reason  why 
the  Lord  had  protected  it.  Such  in-  the  Lord  also  redeemed  angels,  is, 
surrection  of  the  hells  is  meant  by  the  that  not  only  every  man,  but  also  every 
tower  built  in  the  land  of  Shinax,  the  angel,  is  withheld  by  the  Lord  tiom 
head  of  which  should  reach  even  to  evil,  and  held  in  good;  for  no  one, 
heaven;  but  the  design  of  the  builders  whether  angel  or  man,  is  in  good  from 
was  frustrated  by  the  confusion  of  Ian-  himself,  but  all  good  is  from  the  Lord: 
guages,  and  they  were  dispersed,  and  when,  therefore,  the  footstool  of  the 
the  city  was  called  Babel,  Gen.  xi,  1  to  angels,  which  is  in  the  world  of  spirits, 
9  What  is  there  meant  by  the  tower  was  taken  away  from  them,  it  was  then 
and  by  the  confiision  of  languages,  is  with  them,  as  with  one  sitting  upon  a 
explained  in  the  Arcana  C(blestia,  throne,  when  its  pedestals  are  removed, 
published  at  London.  The  reason  that  That  the  angels  are  not  pure  in  the 
the  hells  had  grown  up  to  such  a  height,  sight  of  God,  is  evident  from  the  pro- 
was,  that  at  the  time  when  the  Lord  phetical  parts  of  the  Word,  and  also 
came  into  the  world,  the  whole  world  from  Job ;  and  likewise  from  this,  that 
had  entirely  alienated  itself  from  God,  there  is  not  any  angel  who  bad  not 
by  idolatries  and  magic ;  and  the  church  previously  been  a  man.  Hereby  are 
which  had  been  amongst  the  sons  of  confirmed  those  things  which  are  said 
Israel,  and  at  length  amongst  the  Jews,  in  the  Faith  oi'  the  New  Heaven 
by  falsification  and  adulteration  of  the  and  the  New  Church  in  a  univeh- 
Word,  was  utterly  destroyed ;  and  both  sal  and  a  particular  Form,  prefixed 
.  the  former  and  the  latter  after  death  to  this  work,  viz. :  "  That  the  Lord 
flocked  into  the  world  of  spirits,  where  came  into  the  world  that  He  might  re- 
at  length  they  so  increased  and  multi-  move  hell  from  man,  and  that  He  did 
plied,  that  they  could  not  be  expelled  remove  it  by  combats  against  it  and 
thence,  but  by  the  descent  of  God  Him-  by  victories  over  it ;  thus  He  subjuga^ 
self,  and  then  by  the  strength  of  his  ed  it,  and  reduced  it  under  obedience 
divine  arm.     How  this  was  done   is  to  Himself"     And  also  by  these  things 


-■^'iS'^ 


Concerning  Redeinplion.  I  OS 

tiece       Ihat  Jehoi  iIi  Gjd  descended  Hows  or  cisU  iiim  111(0  the  streets  by 

and  asfluined  the  Huimn   to  the  end  nieana  ol  his  servants,  who  with  clute 

that  He  might  reduce  into   order  all  pursue   him  even  to  his  house;  and 

things  which  were  in  heaven  and  all  having  thus  liberated  his,  beloved,  he 

thing*  which    were   in    the   church  leads  her  away  iDto  his  chamber.     By 

since,  at  thit  time  (he  power  of  the  a.  bride  and  wite  aluj  in  the  Word,  is 

deiil  that  IS  ot  hell  prevailed  o>  er  the  meant  the  church  of  the  Lord;  .and  by 

power  of  hearen  and  upon  earth  the  adulterers  are  meant  the  violators  of  it, 

power  of  evil  over  the  power  of  gojd  who    are    those    who    adulterate    hii< 

a  id  theni-e  a  total  damnation  st  xid  bp  Word     and  because  the  Jews  did  this, 

lire   the   door   and    threatened      This  they  were  called  by  the  Lord   an  adul- 

imptnding    damnation    Jehovah    God  terous  generation 
removed  by  means  of  hn  Human   and        123    IV     That  Redemption  was 

thui  redeemed  men  an!  ang  1      from  A  Work  purely  Divine. 
which  it  is  manifest,  that  without  the        He  who  knows  what  hell  is,  and 

coming  of  the  Lord,  no  one  could  have  what  was  its  height  and   inundation 

been  saved.     It  is  similar  at  this  day  over  all  the  world  of  spirits,  at  the  time 

wherefore,  unless  the  Lord  againoome  of  the  Lord's  coming,  and  also  with  what 

into  the  world,  no  one  can  be  saved."  power  the   Lord  cast  down  and  dis- 

See  above,  n.  2,  3.  persed  hell,  and  afterwards  reduced  it, 

122.  That  the  liord  has  delivered  together  with  heaven,  into  order,  can- 

thc   spiritual  world,  and,  by  this,  is  not  but  be  astonished,  and  exclaim,  that 

about  to  deliver  the  church,  from  unl-  all  those  things  were  a  work  purely 

versa]  damnation,   may  be   illustrated  divine.     First,  as  to  what  hell  is  .*  it 

by  comparison  with  a  king,  who,  by  consists  of  myriads  of  myriads,  since  it 

victories  over  tlie  enemy,  liberates  the  consists  of  all  those  who,  from  the  cre- 

princes,  his  sons,  who  had  been  taken  ation  of  the  world,  by  evils  of  life  and 

by  the  enemy,  confined  in  prisons,  and  falses  of  faith,  have  alienated  them^ 

bound    vvith  chains,  and  brings  them  selves  from  God.     Secondly,  as  to  the 

back  to  his  palace  ;  also  by  compari-  height  and  inundation  of  hell  over  all 

son  with  a  shepherd,  who,  like  Sam-  the  world  of  spirits,  at  the  time  of  the 

son  and  David,  rescues  his  sheep  from  Lord's  coming,   something   has   been 

the  jaws  of  a  lion  or  a  bear,  or  drives  stated  in  the  preceding  articles.     What 

away  those  wild  beasts  when  Ihej  come  it  was  at  the  time  of  the  first  coming, 

out  of  the  forest  into  the  pastures,  and  was  not  made  known  to  any  one,  be- 

jiursues  them  even  to  the  utmost  limits,  cause  it  is  not  revealed  in  the  sense  of 

and  at  last  forces  them  into  ponds  or  the  letter  of  the  Word.     But  what  it 

deserts,  and  afterwards  returns  to  the  was  at  the  time  of  his  second  coming, 

sheep,  and  feeds  them  in  safety,  and  it  was  given  to  see  with  my  eyes;  from 

gives   them   drink   from  fountains  of  which  it  may  be  concluded  concerning 

pure  water.     It  may  also  be  illustrated  the  former ;  and  this  is  described  in  a 

by  comparison   with  one  who  sees  a  httletreatiseconcerning  the  Last  Judg 

serpent  coiled  up,  lying  in  the    way  ment,  published  at  London  in  the  yeat 

and  intending  to  inflict  a  wound  upon  1758.     There  also  it  is  descrihedyieith 

the  heel  of  a  traveller,  and  seizes  its  fohat  power  the  Lord  cast  dmen  and 

head,    and,    although   it  twists  itself  dispersed  lieU;  but  to  transfer  hither 

about   his   hand,  he   carries  it  home,  those  things  which  are  described  from 

and  there  cuts  off  its  head,  and  throws  personal  observation  in  that  little  trea- 

the  rest  into  the  fire.     It  may  also  be  tise,  is  a  needless  work,  because  that  is 

illustrated  by  comparison  with  a  bride-  extant,   and  there  are  yet  copies  in 

groom  or  a  husband,  who,  when   he  abundance  at  the  booksellers'  in  Lon- 

sees  an  adulterer  attempting  to  do  vio-  don.     Every  one  who  reads  that  trea- 

lence  to  his  bride,  or  wife,  attacks  him,  tise  may  clearly  see,  that  this  was  the 

and  either  wounds  his  hand  with  a  work  of  God  Almighty.     Fourthly,  A*w 

sword,  01  covers  his  leas  and  loins  with  the  Lord  afterwards  reduced  all  things, 
14 


1/ Google 


iOO  Concfrning  t/ip  Lord  ilie  RKki-miT 

both  in  heaven  and  in  hdJ,  into  order,  the  dikes  are  demoh'-lied  The  sub- 
has  not  yet  been  described  by  me,  jugatioa  of  hell  by  the  Lord  is  alse 
since  tlie  establiahn  en  of  o  de  n  the  meant  by  his  calming  the  sea,  by  say. 
heaveaa  and  the  lells  1  as  o  nued  lag.  Peace,  be  >fi//,  Mark  iv.  38,.39, 
in  progress  from  the  day  of  h  last  Matt  viu  26,  Lukeiiii  33,24.  Poi 
judgment  to  the  p  e<ien  t  me  and  still  by  the  sea  there,  a<i  in  many  othei 
continues;  but  alle  tl  shook  s  pub-  places,  is  signified  hill  The  Lord, 
lislied,  if  itbedes  ed  1  all  b  given  uith  similar  dmne  power,  at  this  day 
to  the  public.  A  to  j  If  I  have  fights  against  helf  in  every  man  who  is 
seen,  and  do  see  every  daj ,  the  dn  me  being  regenerated ,  tor  hell  assaults  all 
omnipotence  of  the  Lord  in  this  thing,  those  viitb  diabolical  fiiry,  and  unless 
as  in  the  face.  This  last  properlj  be-  the  Lord  resisted  and  subdued  it,  man 
longs  to  redemption,  but  tlie  former  could  nut  but  yield  For  hell  is  like 
properly  belongs  to  the  last  judgment ;  one  monstrous  man,  and  like  a  huge 
ihose  who  view  these  two  things  dis-  lion,  with  which  also  it  is  compared 
linctly,  may  see  many  things  which,  in  in  the  Word.  Wherefore,  unless  the 
the  prophetical  parts  of  the  Word,  are  Lord  should  keep  that  lion,  or  thai 
concealed  under  figures ;  and  yet  they  monster,  bound  with  manacles  and  fet- 
are  described,  when,  by  an  explana-  ters,  it  could  not  be  otherwise  than 
tion  of.  the  correspondences,  they  are  that  man,  when  rescued  flora  one  evil, 
brought  forth  into  the  light  of  the  un-  would  of  himself  fall  into  another,  and 
derstanding.  The  former  and  the  lat-  then  into  many  more, 
ter  divine  work  cannot  be  illustrated  124.  V.  That  this  Redemption 
otherwise  than  by  comparisons,  and  so  itself  could  not  have  bebk  per- 
but  imperfectly.  They  may  be  illus-  pokmed,  but  by  God  incarnate, 
trated  by  comparison  with  a  battle  In  the  preceding  article  it  was  shown, 
against  the  armies  of  all  the  nations  in  that  redemption  was  a  work  purely  di- 
the  whole  world,  armed  with  spears,  vine ;  consequently,  that  it  could  not 
shields,  swords,  muskets  and  cannon,  have  been  performed  but  by  an  omnip- 
having  skilful  and  cunning  generals  otent  God.  The  reason  that  it  could 
and  other  officers:  this  is  said,  because  not  have  been  performed  but  by  God 
many  in  hell  are  skilled  in  arts  un-  incarnate,  that  is,  made  JVIan,  is  be- 
known  in  our  world,  in  which  they  ex-  cause  Jehovah  God,  such  as  He  is,  in 
ercise  themselves  with  each  other,  how  his  infinite  essence,  cannot  approach 
they  may  attack,  ensnare,  beset,  and  to  bell,  much  less  enter  into  it;  for  He 
assault  those  who  are  fi-om  heaven,  is  in  the  purest  and  first  things. 
The  battle  of  the  Lord  with  hell  may  Wherefore,  Jehovah  God,  being  in 
also  be  compared,  but  yet  imperfectly,  himself  such,  if  He  should  only  blow 
with  a  battle  with  the  wild  beasts  of  upon  those  who  are  in  hell,  He  would 
the  whole  world,  and  with  the  slaugh-  kill  them  in  a  moment;  for  He  said  to 
ter  and  subjugation  of  them,  until  not  Moses,  when  He  wished  to  see  Him, 
one  of  them  dares  to  come  forth  and  Thou  wilt  not  be  able  to  see  my  face, 
malte  an  assault  upon  any  man  who  is  because  no  man  will  see  Me  and  Hue, 
in  the  Lord ;  whence,  if  any  one  shows  Exod.  xxxiii.  20.  Since,  therefore, 
a  threatening  aspect,  he  suddenly  Moses  could  not,  still  less  could  those 
shrinks  back,  as  if  he  felt  a  vulture  in  who  are  in  hell,  where  all  are  in  the 
his  bosom,  endeavoring  to  eat  through  last  and  grossest  things,  and  thus  in 
even  to  the  heart.  By  wild  beasts,  those  most  remote;  for  they  are  in  the 
also,  in  the  Word,  are  described  infer-  lowest  degree  natural.  Wherefore, 
nal  spirits;  these  also  are  meant  in  unless  Jehovah  God  had  assumed  the 
Mark  i.  13,  by  the  wild  beasts  with  Human,  and  thus  clothed  himself  with 
which  the  liord  was  forty  days.  It  a  body  which  is  in  the  lowest  things, 
may  also  be  compared  with  resistance  He  might  have  undertaken  any  re- 
to  the  whole  ocean,  rushing  with  its  demption  in  vain.  For  who  can  at- 
billows  into  countries  and  cities,  when  tack  any  enemy,  unless  he  approach 


Concerning  Redemjytton.                                       10? 

and  be  famished  with  arms  for  the  bat-  together   with    the    inhabitants,    into 

tie?    Or  who  can  drive  away  and  de-  whirlpools,    bogs    and    fens;    besides 

stroy  dragons,  hydras  and  basilisjts  in  many  other  things;  and  all  Uiese  were 

any  desert,  unless    he   surround   his  done  by  the  Lord  alone,  through  the 

body  with  a  coat  of  mail  and  his  head  power   of   divine    truth   from    divine 

with  a  helmet,  and  have  a  spear  in  his  good. 

hand  ?  Or  who  can  catch  whales  in  125.  That  Jehovah  God  could  no! 
the  sea,  without  a  ship  and  the  proper  have  operated  and  effected  these  things 
implements  for  catching  them?  By  except  by  his  Human,  may  be  illus- 
these  and  similar  things  may  be  illus-  trated  by  various  comparisous ;  as  thai 
trated,  though  not  justly  compared,  the  those  who  are  invisible  to  each  other_ 
battle  of  the  omnipotent  God  with  the  cannot  shake  hands,  or  converse  u>- 
hells,  which  battle  He  could  not  have  gether;  an  angel  or  a  spirit  cannot 
entered,  unless  He  had  before  put  on  with  a  man,  although  he  should  stand 
the  Human.  But  it  should  be  known,  close  to  his  body  and  before  his  face 
that  the  battle  of  the  Lord  with  the  Neither  can  the  sonl  of  any  one  spea!t 
hells,  was  not  an  oral  battle,  as  between  and  act  with  any  one,  except  through 
reasoners  and  wranglers;  such  a  bat-  his  body.  The  sun  cannot  with  ita 
tie  would  have  effected  nothing  at  all  light  and  heat  enter  into  any  man, 
there ;  but  it  was  a  spiritual  battle,  beast  or  tree,  unless  it  first  enter 
which  is  of  divine  truth  from  divine  the  air,  and  act  through  this ;  nor  can 
good,  which  was  the  very  vital  princi-  it  enter  into  fishes,  except  through  the 
pie  of  the  Lord  :  the  influx  of  this,  by  water ;  for  it  must  act  by  means  of  the 
means  of  sight,  no  one  in  hell  can  re-  element  in  which  the  subject  is.  No 
sist.  There  is  in  it  such  power,  that  one  can  scale  a  fish  without  a  knife, 
the  infernal  genii,  only  at  the  percep-  nor  pick  the  feathers  from  a  crow  with- 
tionof  it,  fly  away  and  cast  themselves  out  fingers,  nor  descend  to  the  bottom 
down  into  the  deep  and  creep  into  of  a  lake  without  a  diving-bell.  In  a 
caverns,  that  they  may  hide  themselves,  word,  one  thing  must  be  accommodated 
This  is  the  same  that  is  described  in  to  another,  before  there  can  be  effect- 
Isaiah  ;  They  shall  enter  into  caverns  ed  any  communication  and  operation 
of  the  roclcs,  and  into  dejis  of  the  dust,  against  it  or  with  it. 
for  fear  of  Jehovah,  when  He  shall  126.  VI.  That  the  Passion  op 
arise  to  terrify  the  earth,  Ji.  19 ;  and  the  Cross  was  the  last  Temfta- 
in  the  Revelation ;  All  shallkide  them-  tion  which  the  Loim,  as  the  great- 
selves  in  the  caves  of  the  rocks,  and  in  est  Prophet,  sustained  ;  and  that 
the  rocks  of  the  THountains,  and  shall  it  was  the  Means  of  the  Glorifi- 
say  to  the  mountcnns  and  to  the  rocks,  cation  op  his  Human,  that  is,  of 
.Fallvponus,  and  hide  us  from  the  face  unitino  it  with  the  Divine  op  his 
of  Htm  who  sitteth  upon  the  throne.  Father,  and  not  Redemption. 
and  from  the  anger  of  the  Lamb,  vi.  There  are  two  things  for  which  the 
[5,  16,  17.  What  the  power  of  the  Lord  came  into  the  world,  and  by 
Lord,  which  He  has  from  the  divine  which  He  saved  men  and  angels,  viz. 
good  was,  when  He  performed  the  redemption  and  the  glorification  of  his 
last  judgment  in  the  year  1757,  may  Human.  These  two  are  distinct  from 
be  evident  from  those  things  which  are  each  other,  but  yet  they  make  one 
"described  in  a  little  treatise  concerning  with  respect  to  salvation.  What  Re- 
that  judgment;  asthat  He  tore  up  from  demption  is,. has  been  shown  in  the 
their  places  the  hills  and  mountains,  preceding  articles,  as  that  it  *vas  a 
which  the  infernals  in  the  spiritual  battle  with  the  hells,  a  subjugation  of 
world  occupied,  anil  removed  them  them,  and  afterwards  an  establishment 
to  distant  places,  and  made  some  sink  of  order  in  the  heavens.  But  glorifi- 
down ;  and  that  He  deluged  their  cit-  cation  is  the  unition  of  the  Human  of 
ies,  villages  and  fields  with  a  flood,  the  Lord  with  the  Divine  of  his  Fa- 
and  tore  up  their  lands,  and  cast  thera,  (her.    This  was  done  successively,  and 


.,gle 


I  OS  Concerning  the  Lord  the  Redeemer. 

waw  fQlIy  completed  by  tlie  passion  of  cerning  those  two  thiiigi  is  as  one 
ihe  cross;  for  every  man  ought,  on  his  whodreams,  and  sees  imagit.ary  things, 
piin,  to  approach  to  God,  and  as  far  as  and  draws  conclusions  from  those 
maiiapproacheSjSofarGod,  on  hispait,  things  which  he  thinks  to  be  real, 
enlers.  This  is  the  same  as  with  a  ivhen,  nevertheless,  they  are  ludicrous ; 
temple ;  it  is  first  to  be  built,  and  this  or  he  is  as  one  who  walka  in  the  night, 
is  (lone  by  the  handsof  men;  and  after-  and,  while  he  takes  hold  of  the  leaves 
wards  it  is  to  be  consecrated,  and  of  some  tree,  he  thinks  them  to  be  the 
finally  prayer  offered  that  God  may  be  hair  of  a  man,  and  comes  nearer,  and 
prft^ent,  and  unite  himself  with  the  entangles  his  own  hair  iu  the  branches, 
chuich  there.  The  reason  why  the  But  although  redemption  and  the  pas- 
unnjn  itself  was  fully  effected  by  the  sion  of  the  cross  are  two  distinct  things, 
passion  of  the  cross,  is,  because  that  yet  they  make  one  with  respect  to  sal- 
wa^!  the  last  temptation,  which  the  ration ;  since  the  Lord,  by  union  with 
Lord  underwent  in  the  world,  and  con-  his  Father,  which  was  completed  by 
junction  is  effected  by  temptations;  for  the  passion  of  the  cross,  became  Re- 
in them  man,  to  appearance,  is  left  to  deemer  to  eternity. 
,  himself  alone,  although  .he  is  not  left,  128.  Concerning  the  Glorification, 
for  God  is  then  moat  really  present  in  by  which  is  meant  the  unition  of  the 
the  inmost  of  him,  and  supports  him ;  Divine  Human  of  the  Lord  with  the 
wherefore,  when  any  one  conquers 'in  Divine  of  the  Father,  that  it  was  fully 
temptation,  he  is  most  intimately  con-  completed  by  the  passion  of  the  cross, 
joined  to  God  ;  and  the  Lord  then  was  the  Lord  thus  spealts;  After  Judas 
most  intimately  united  to  God  his  Fa-  went  out,  Jesus  said.  Wow  the  Son  of 
ther.  That  the  Lord  in  the  passion  Man  is  glorified,  and  God  is  glorified 
of  the  cross  was  left  to  himself,  is  evi-  in  Him ;  if  God  be  glorified  in  Him, 
dent  from  this  his  exclamation  upon  God  joill  also  glorify  Him  in  himself, 
the  cross;  O  God,  why  hast  tlioufor-  and  will  presently  glorify  Him,  John 
saken  'Me  ?  and  also  from  these  words  xiU.  31,  32.  Here  glorification  is  said 
of  the  Lord ;  No  one  taketh  Ufe  from  both  of  God  the  Father  and  of  the  Son, 
Me,  but  T  lay  if  down  of  myself;  I  for  it  is  said,  God  is  glorified  in  Him, 
have  the  power  of  laying  it  down,  and  and  God  will  glorify  Him  in  Himself  r 
I  have  the  power  of  talsing  it  again;  that  this  is  to  be  united  is  manifest.  Fa- 
tkis  commandiaent  I  Itave  received  from  titer,  glorify  thy  Son,  that  thy  Son  also 
my  Father,  John  x.  18.  From  these  may  glorify  Thee,  xvu.  1,5.  It  is  thus 
])assages,  now,  it  may  be  evident,  that  said,  because  the  unition  was  recipro- 
the  Lord  did  not  suffer  as  to  the  cal,  and  as  it  is  said.  The  Father  in 
Divine,  but  as  to  the  Human;  and  Him  and  He  in  the  Father.  Now  my 
that  then  an  inmost  and  thus  a  com-  soul  is  troubled;  and  He  said,  Father, 
plele  union  was  effected.  This  may  glorify  thy  name;  and  a  voice  came 
lie  illustrated  by  this,  that  while  a  man  out  from  heaven,  Ihave  both  glorified, 
suffers  as  to  the  body,  his  soul  does  not  and  will  glorify  again,  xii.  27,  28. 
suffer,  but  only  grieves ;  and  God  takes  This  was  said  because  the  unition 
away  this  grief  after  the  victory,  and  was  effected  successively.  Ought  not 
wipes  it  away  as  one  wipes  away  tears  Christ  to  suffer  this,  otid  enter  into  Ms 
from  the  eyes.  glory  T  Luke  sxiv.  96.  Glory,  in  the 
127.  These  two  things,  redemption  Word,  when  it  is  used  concerning  the 
and  the  passion  of  the  cross,  should  be  Lord,  signifies  divine  truth  united  to 
distinctly  perceived,  otherwise  the  hu-  divine  good.  From  these  it  is  very 
man  mind,  like  a  ship,  falls  into  quick-  manifest,  that  the  Human  of  the  Lord 
sands,  or  upon  rocks,  and  is  lost,  to-  is  Divine. 

gether  with  the  pilot,  captain  and  sail-  129.  The  reason  why  the  Lord  was 

ors ;  that  is,  it  errs  in  all  those  thing:s  willing  to  be  tempted  even  to  the  pas- 

which  are  of  salvation   by  the  Lord  ;  sion  of  the  cross,  was,  because.He  was 

for  a  man  without  a  distinct  idea  con-  The  Prophet     and  prophets  formerly 


-■^'iS'^ 


C;mccming  Redemption.                                      109 

signified  the  docti.ht  .4  the  church  seethe  earth,  and  that  thus  he  should 
from  the  Word,  and  thence  they  rep-  be  aprodigy  to  the  kotise  of  litael,  ana 
resented  the  churcli,  such  as  it  was,  by  should  say,  Behold,  I  am  your  prodi- 
?arious  things,  and  also  t^  things  un-  gy;  as  I  have  done,  so  sk^l  it  he  done 
just,  grievous,  and  even  wicked,  which  to  you,  Ezek.  xii.  3  to  7,  II.  It  was 
were  enjoined  on  them  by  God.  But  commanded  the  prophet  Hosea,  that 
the  Lord,  because  He  was  the  Word  he  should  represent  the  state  of  the 
itself,  by  the  passion  of  the  cross,  as  church,  by  taking  to  himself  a  harlot 
The  Prophet,  represented  tlie  Jewish  to  wife;  and  also  he  took  her,  and  she 
church,  how  it  had  profaned  the  Word  brought  forth  to  Mm  three  sons,  one  oj 
itself  To  this  reason  this  other  may  whom  he  called  Jexreel,  another  Not4o- 
be  added,  that  thus  He  might  be  ac-  be^^ticd,  and  the  third  Not-a^people. 
knowledged  in  the  heavens  as  the  Sa-  And  again  it  was  commanded  him  thai 
vior  of  both  worlds ;  for  all  the  things  Ite  should  go  and  love  a  woman  he- 
of  his  passion  signified  such  things  as  loved  by  her  companion,  and  an  adut- 
aie  of  the  profanation  of  the  Word,  tercss,  whom  also  he  bought  for  himself, 
and  the  angels  understand  them  spirit-  Hosea  i.  2  to  9 ;  iii.  2,  3,  It  was  also 
ually,  while  the  men  of  the  church  un-  enjoined  upon  a  certain  prophet,  that 
derstand  them  naturally.  That  the  he  should  put  ashes  upon  his  eyes,  and 
Lord  was  The  Prophet,  is  evident  suffer  himself  to  be  smitten  and  beaten, 
from  these  passages :  The  Lord  said,  1  Kings  xx.  35,  37.  It  was  enjoined 
A  PROPHET  is  not  less  honored  than  in  upon  the  prophet  Ezekiel,  that  he 
his  own  country  and  in  his  own  house,  should  represent  the  state  of  the  church 
Matt.  siii.  57;  Mark  vi.  4;  Luke  iv.  by  taking  a  tile,  and  that  he  should 
24.  Jesus  smd.  It  is  not  filing  thai  a  engrave  upon  it  Jerusalem,  lay  siege, 
PROPHET  should  perish  out  of  Jerusa-  and  cast  a  trench  and  mound  against 
lem,  Luke  xiii.  33.  Fear  seized  them  it,  shouldput  a  frying  pan  of  iron  be- 
all,  praising  God,  and  saying,  that  a  tioeen  himself  and  the  city,  and  should 
Great  pROPaetuyas  raised  up  amongst  lie  upon  the  left  side  and  upon  the  right 
them,  Luke  rii.  16.  Tlicy  said  con-  side.  Also,  that  lie  should  take  wheat, 
ccming  Jesus,  This  is  that  Prophet  barley,  lentiles,  miUet  and  fitches,  ana 
of  Nazareth,  Matt.  'xxi.  II ;  John  vii.  make  bread  of  them,  and  also  a  cakt 
40,  41.  That  a  Prophet  should  be  with  man's  dung;  and  because  he 
raised  up  from  the  midst  of  the  breth-  prayed  that  this  might  not  be,  it  was 
ren,  whose  words  they  should  obey,  permitted  that  he  should  make  it  with' 
Deut.  xviii.  15  to  19.  cow's  dung.  It  was  said  to  him,  Lit 
130.  That  prophets  represented  the  thou  upon  tlte  left  side,  and  lay  the  ini- 
state  of  their  church  as  to  doctrine  qriTV  of  the  house  of  Israel  t^on 
from  the  Word,  and  as  to  a  life  ac-  it:  the  number  of  days  that  thou  shatt 
cording  to  it,  is  evident  from  these  pas-  He  upon  it,  thou  shalt  bear  their 
sages  ; — It  was  commanded  the  proph-  iniquity  ;  for  I  will  give  thee  the  years 
et  Isaiah,  that  he  should  loose  the  of  their  iniquity  according  to  the  num- 
sackclothfromoffhis  loins,  and  the  shoe  her  of  tlie  days,  three  hundred  ana 
from  off  his  foot,  and  should  go  naked  ninety  days,  that  thou  mayest  bear 
and  barefoot  three  years,  for  a  sign  and  the  iwianiTr  of  the  house  op  Isra- 
a  prodigy,  Isuah  xx.  2,  3.  It  was  el  ;  and  when  thou  shalt  have  acc(nn- 
command^  tlie  prophet  Ezekiel,  that  plished  them,  thou  shalt  lie  upon  thy 
he  should  represent  the  stite  of  tlie  right  side, that  thoumayest  hear  the  ini- 
church  by  making  vessels  for  removing,  quify  of  the  house  of  Judah,  Ezek.  iv, 
and  thai  Ite  slmild  remove  to  anotlier  \  to  15.  That  the  prophet  by  these 
place,  in  the  eyes  of  the  sons  of  Israel,  things  bore  the  iniquities  of  the  house 
and  should  h^ng  forth  the  vessels  by  of  Israel,  and  of  the  house  of  Judah, 
day,  and  sltould  go  out  in  the  evening  and  did  not  take  them  away,  and  thus 
through  a  hole  da^  in  the  wall,  and  expiate  them,  but  only  represented  and 
should  cover  his  face  that  he  might  not  pointed   them   out,   is  manifest   from 


h,  Google 


1 1 0  Concerning  the  Lord,  the  Redeemer. 

what  follows  thece.  TJius  saith  Jeho-  falsified ;  whecefoce  lie  did  not  drink 
vah,  Tlte  sons  of  Israel  shall  eat  their  it:  their  piercing  his  side,  signified 
unclean  bread ;  beiold,  IvjiRhreak  the  that  the j  had  totally  extinguished  all 
staff  of  bread,  that  they  may  want  the  truth  of  the  Word  and  all  the  good 
bread  and  loater,  and  be  desolated,  a  of  it :  his  being  butted,  signified  the 
man  and  his  brother,  and  consume  away  rejection  of  what  remained  from  the 
for  their  iniquity,  iv.  13, 16, 17.  The  mother :  his  rising  again  on  the  third 
like,  therefore,  is  meant  concerning  day,  signified  the  glorification  or  the 
the  Lord,  where  it  is  said,  Jfe  hath  unionofhia  Human  with  the  Divine  of 
CAAHiEA  our  siclimesses  and  borne  our  the  Father.  Hence,  now,  it  is  manifest, 
sorrows;  Jehovah  hath  made  i'he  tni-  that  to  bear  iniquities.does  not  mean  to 
quitiesofusaUtofolluponHin:  By  take  them  away,  but  to  represent  the 
Ai's  knbwledge  He  hath  justified  many,  profanation  of  the  truths  of  the  Word. 
because  He  hath  borne  their  iniqiji-  131.  These  things,  also,  may  be  il- 
TiEs,  Isaiah  liji.  1,  where,  in  the  whole  lustrated  by  comparisons,  which  is 
chapter,  the  passion  of  the  Lord  is  treat-  done  for  the  sake  of  the  simple,  who 
ed  of  That  the  Lord,  as  The  Pro-  see  better  by  means  of  comparisons 
PHET,  represented  the  state  of  the  Jew-  than  by  deductions  formed  analytically 
ish  church,  as  to  the  Word,  is  mani-  from  the  Word,  and  at  the  same  time 
fest  from  the  particulars  of  his  passion;  from  reason.  Every  citizen  or  sub- 
as  that  He  was  betrayed  by  Judas ;  ject  is  united  to  the  king  by  doing  his 
that  He  toas  taken  and  condemned  by  commands  and  precepts,  and  more 
the  chief  priests  and  by  the  elders;  so  if  he  suffers  hardships  for  him, 
thai  they  buffeted  Him;  that  they  and  still  more  if  ho  undergoes  death 
smote  his  head  loifh  a  reed;  that  they  for  him,  which  is  done  in  skirmishes 
put  on  him  a  crown  of  thorns ;  that  they  and  battles.  In  like  manner,  a  friend 
divided  his  garments,  and  cast  the  lot  is  united  to  a  friend,  a  son  to  his  fa- 
for  his  vesture:  that  they  crucified  ther,  and  a  servant  to  his  master,  by 
Him;  that  they  gave  Him  vinegar  to  doing  those  things  which  are  agreeable 
drink;  that  they  pierced  Ms  side;  that  to  their  will,  and  more  so  if  they  de- 
He  was  buried;  and  that  on  the  third  fend  them  against  their  enemies,  and 
day  He  rose  again.  His  being  be-  still  more  if  they  fight  for  their  honor. 
trayed  by  Judas,  signified  that  He  was  Who  ia  not  united  fo  the  virgin  whom 
betrayed  by  the  Jewish  nation,  with  he  is  courting  for  a  bride,  when  he 
■  whom  the  Word  then  was,  for  Judas  fights  with  those  who  defame  her,  and 
represented  that  nation ;  his  being  contends  with  bis  rival  even  to  wounds! 
taken  and  condemned  by  the  chief  That  they  should  be  united  by  such 
priests  and  elders,  signified  that  he  means,  is  according  to  the  law  inscribed 
was  so  by  all  that  church  ;  their  buifet-  upon  nature.  The  Lord  says,  J  am 
ing  Him,  spitting  in  his  face,  scourging  the  good  Shepherd;  the  good  Shepherd 
Him,  and  smiting  his  head  with  a  reed,  layeth  dotm  his  life  for  the  sheep,  for 
signified  that  they  did  in  like  manner  lehich  reason  the  Father  hveth  Me, 
to   the  Word,  as  to  its  divine  truths .  John  x.  11,  17. 

their  putting  on  Him  a  crown  of  thorns,  132.  VII.  That  the  Passion  op  the 

signified   that  they  had   falsified  ana!  Cross  is  believed  to  have  been  Re- 

adulterated  those  truths :  their  dividing  dbmption  itself,  is  a  fcndamental 

his  garments,  and  casting  the  lot  upon  Error  of  the  Church;    and   that 

his  vesture,  signified  that  they  had  dis-  that    Error,  together  with   the 

persed  all  the  truths  of  the  Word,  but  Error    concerning    three    Divine 

not  its  spiritual  sense ;  this  the  vesture  ~  ~ 
of  the  Lord  signified  :  their  crucifying 
Him,  signified  that  they  had  destroyed 
and  profaned  the  whole  Word ;  their 
offering  Him  vuiegar  to  drmk,  signified 
that  the  truths  of  the  Word  were  all 


--S'^ 


Concerning  Redemption.                                      Ill 

what  is  more  zealously  taught  and  in-  £br  from  one  established  prin*,iple,  the- 

culcated  in  the  schools,  and  more  fre-  orems  of  the  same  sort  are  deduced 

.quently  preached  and  proclaimed  from  they  are  included  in  it,  and  proceed 

the  pulpits,  than  that  God  the  Father,  from  it  one  after  another ,  and  from 

being  enraged  against  the  human  race,  this,  concerning    the   passion  of  the 

not  only  removed  it  from  himself,  but  cross,  that  it  is  redemption,  still  many 

also   concluded   it  under  a   universal  more  things,  scandalous  and  dishonora- 

damnation,  and  thus  excommunicated  ble  to  God,  miy  he  derived,  until  it 

it ;  but,  because  He  is  gracious,  that  comes  to  pass,  as  Isaiah  says     The 

He  persuaded  or  excited  his  Son  tu  de-  priest  and  the  prophet    err    tJtrongk 

Bcend,  and  take  upon  himself  the  deter-  strong  drink;  tliey  stumble  in  judgment; 

mined   damnation,  and  thus    appease  all  the  tables  are  JuU  of  things  vomited, 

the  anger  of  his  Father ;  and  that  thus,  xxviii.  7,  8. 

and  not  otherwise,  He  could  look  upon  133.  From  (his  idea  concerning 
man  with  some  favor  ?  Then  that  this,  God  and  concerning  redemption,  all 
also,  was  done  by  the  Son,  who,  in  theology  has,  from  spiritual,  become  to 
taking  upon  himself  the  damnation  of  the  lowestdegree  natural ;  which  is  the 
the  human  race,  suffered  himself  to  be  case,  because  merely  natural  proper- 
scourged  by  the  Jews,  to  be  spit  upon  ties  are  attributed  to  God ;  and  yet  on 
in  the  face,  and  then  to  be  crucified  as  the  idea  of  God,  and  on  the  idea  of  re- 
the  accwsed  of  God,  Dent,  sxi,  23;  demption,  which  makes  one  with  sal- 
and  that  the  Father,  after  this  was  done,  vation,  every  thing  of  the  church  de- 
became  propitious,  and  from  love  to-  pends.  For  that  idea  is  like  the  head, 
wards  his  Son,  cancelled  the  sentence  from  which  all  parts  of  the  body  are 
of  damnation,  but  only  in  respect  to  derived;  wherefore,  when  that  is  spir- 
those  for  whom  He  should  intercede ;  itnal,  all  things  of  the  church  become 
and  that  He  thus  became  a  Mediator  spiritual,  and  when  that  is  natural,  all 
in  the  presence  of  his  Father  forever,  things  of  the  church  become  natural ; 
These  and  similar  things,  at  this  day,  hence,  because  the  idea  concerning 
sound  in  temples,  and  are  reverberated  God  and  concerning  redemption  has 
from  the  walls,  like  an  echo  from  the  become  merely  natural,  that  is,  sensual 
woods,  and  fill  the  ears  of  all  there,  and  corporeal,  therefore  all  things, 
But  cannot  any  one,  whose  reason  is  which  the  heads  and  members  of  the 
enlightoned  and  made  sound  by  the  church  have  delivered  and  still  deliver, 
Word,  see  that  God  is  mercy  and  pity  in  their  dogmatical  theology,  are  mere- 
it?elf,  because  He  is  love  itself  andgood  ly  natural.  The  reason  why  nothing 
itself,  and  thai  those  are  his  essence ;  but  falses  can  be  derived  thence,  is, 
and  that  hence  it  is  a  contradiction  to  because  the  natural  man  continually 
say,  that  mercy  itself,  or  goodness  it-  acts  against  the  spiritual,  and  thence 
self,  can  look  upon  man  with  anger,  he  regards  spiritual  things  as  ghosts 
and  decree  his  damnation,  and  still  and  phantoms  in  the  air.  Wherefore 
(iontinue  to  be  his  own  divine  essence?  it  may  be  said,  that  on  account  of  tha 
Such  things  are  scarcely  ever  ascribed  sensual  idea  concerning  redemption, 
to  a  good  man  or  an  angel  of  heaven,  and  thence  concerning  God,  the  ways 
but  only  to  a  wicked  man  or  to  a  spir-  to  heaven,  which  are  ways  to  the  Lord 
it  of  hell;  wherefore  it  is  abominable  God  the  Savior,  are  beset  with  thieves 
to  ascribe  them  to  God.  But,  if  the  and  robbers,  John  x.  1,8,9;  and  that, 
cause  be  investigated,  it  is  this,  that  in  the  temples,  the  doors  are  thrown 
they  have  taken  the  passion  of  the  down,  so  that  dragons  and  owls,  the 
cross  for  redemption  itself;  thence  tzjlm  and  the  jiim,  have  entered,  and 
have  flowed  those  opinions,  as,  from  sing  together  in  horrible  discord  That 
one  falsity,  falses  flow  in  a  continued  se-  this  idea  concerning  redemption,  and 
Ties,  or  as  from  a  cask  of  vinegar,  noth-  concerning  God ,  pervades  the  faith  of 
ing  comes  but  vinegar,  or  from  an  in-  the  present  age,  is  known ;  for  that 
T<ane  mind,  nothing  hut  whit  is  insane  ;  faith  is,  that  men  should  pray  to  God 


.ylc 


,  112  Cones' aing  tite  Lord  the  Redeemer. 

the  Father,  thac  He  would  remit  their  they  dispersed  the  cloud  on  eacli  sitle, 

sins  for  the  sake  of  the  cross  and  Wood  whence  it  became  again  light  in  the 

of  his  Son,  and  to  God  the  Son,  that  temple;  and  then  the  angels  sent  down*. 

He  would  pray  and  intercede  for  them ;  one  of  their  number,  who,  in  the  name 

and  to  God  the  Holy  Ghost,  that  He  of  the   rest,  asked   the  congregation 

would  justify  and  sanctify  them.     And  what  they  were  contending  abuut,  since 

what  else  is  thia,  than  to  make  Hupplica-  so  thick  a  cloud  came  over  them,  and 

tion  to  three  Gods  in  their  order?     And  took  away  the  light,  and  brought  on 

how,  then,  is  the  thought  concerning ,  darkness.     They  replied,  that  it  ivas 

the  divine  government  different  from  about  redemption,  and  that  this  was 

that  concerning  an    aristocratical  or  madeby  the  Son  of  God,  hy  the  passion 

hierarchical  government,  or  from  that  of  the  cross,  and  that  hy  this  He  made 

concerning  a  triumvirate  such  as  there  expiation,  and    delivered  the   human 

was  once  at  Rome  1    But  instead  of  a  race  from  damnation  and  eternal  death 

triumvirate,  it  may  be  called  a  trijier-  But  to  this  the  deputed  angel  said, 

sonate.     And  what,  then,  is  easier  for  "  How  by  the  passion  of  the  cross? 

the  devil  than   to  do,  as  is  said,  di-  Explain  why  it  was  effected  by  that." 

vide  and  rule ;  that  is,  to  distract  the  And  then  a  priest  came  and  said,  "  ] 

minds  of  men,  and  excite  rebellious  willexplain.inorder, whatweknowand 

motions,  now  against  one  God,  now  believe,  which   is,  that  God  the  Fa- 

against  another,  as  has  been  done  from  ther,  being  enraged  against  the  human 

the  time  of  Arius  to  the  present  day ;  race,  condemned  it,  and  excluded    it 

and  thus  to  cast  down  from  the  throne  from  his  clemency,  and  declared  them 

the  Lord  God  the  Savior,- who  has  all  accursed   and  reprobate,  and  doomed 

power  in  heaven  and  earth.  Matt,  xxviii.  them  to  hell ;  and  that  He  wished  that 

18,  and  to  set  upon  it  some  one  of  his  his  Son  would  take  upon  himself  that 

minions,     and   to  ascribe   worship  to  condemnation,  and  that  the  Son  con- 

him;  or,  because  it  is  taken  away  from  sented,  and,  for  that  purpose,  descended, 

him,  to  take  it  away  also  from  the  Lord  and  assumed  the  Human,  and  suffered 

himself?  himself  to  he  crucified,  and  thus  the 

condemnation  of  the  human  race  to  be 

transferred  to  himself;  for  it  is  written, 

134.  Tothe  above  will  he  addcdthese  Cursedis  every  onetchn  hangethott  the 

Rklatio\s— First.     I  once  entered  wood  of  a  cross  ;  and  that  the  Son  thus 

into  a  temple  in  the  world  of  spirits,  appeased   the   Father   by  interceding 

where  many  were  assembled  ;  and,  be-  and  mediating;  and  that  then  the  Fa- 

L,  they  reasoned  among  ther,  from  love  towards  the  Son,  and 

"  moved  with  the  misery  seen  in  Him 
upon  the  cross,  determined  that  He 
would  forgive ;  'butonly  those  to  whom 

m  ddle  of  I  impute  thy  righteousness ;  these  I  will 

I    h     from  make,  from  sons  of  wrath  and  curse, 

d     better  sons  of  grace  and  blessing,  and  will  jus- 

I        at  the  tify  and  save ;  but  the  rest  may  remain, 

ly    while  as  was  before  determined,  sons  of  wrath ;' 

p  on,  a  this  is  our  faith,  and  these  things  are 

h    north,  the  righteousness  which  God  the  Fa- 

^. .      ^                    b  came  ther  inserts  into  our  faith,  which  alone 

30  dark,  that  one  could  not  see  another,  justifies  and  saves."     The  angel,  hav- 

and  scarcely  any  one  could  see  the  ing  heard  these  words,  was  silent  for  a 

palm  of  his  hand.     While  they  stood  long  time,  for  he  was  fixed  in  astonish- 

amazed  on  account  of  this,  lo,    that  ment:  and  afterwards  he  broke  silence, 

black  cloud  was  divided  in  the  middle,  and    spoke  these   words :    "  Can   thf 

and  through  the    iperture  were  seen  Christian  world  be  so  infatuated,  and 

angels  descending  from  heaven ;  and  wander  from  sound  reason  into  such 

[lostBcb,  Cookie 


fore  the  serr 

Qon,  the 

themselves 

The  tempi 

TS 

large  op 

h 

the  ro 

h 

heaven 

d      dl 

than  if  \ 

h  d  b 

sides.     A  t 

b  h  Id 

they  w 

k       b 

black     1     c 

covered  h 

(Joncermng  Redemption.  1JJ3 

dftljriums,  and  conclude  tho  fundaioen-  and  that  wickedness  should  thus  be 
tal  article  of  aaJvation  from  such  para-  washed  away.  Is  not  this  contrary  to 
doxes?  Who  cannot  see  that  those  justice,  both  divine  am!  human?  The' 
things  are  diametrically  contrary  to  Christian  world  is  yet  ignorant  that 
the  very  divine  essence,  that  is,  contra-  there  is  order,  and  still  more  ivhat  the 
L'y  to  its  divine  love  and  its  divine  wis-  order  is  which  God  introduced  into  the 
dom,  and,  at  the  same  time,  contrary  world,  when  He  created  it,  and  that 
to  its  omnipotence  and  omnipresence  ?  God  cannot  act  contrary  to  it,  since,  in 
No  good  master  can  deal  thus  with  hia  that  case.  He  would  act  contrary  to 
servants  and  maids;  nay,  a  wild  beast  Himself;  for  God  is  Order  itself."  The 
is  not  so  cruel  to  its  cubs,  or  a  bird  of  priest  understood  the  things  said  by  the 
prey  to  its  young.  Is  it  not  contrary  angel,  because  the  angels  vvho  were 
to  the  divine  essence  to  annul  the  call  above,  infused  light  from  heaven ;  and 
which  has  been  made  to  ail  and  every  then  he  groaned,  and  said,  "  What  is 
one  of  the  human  race?  Is  it  not  con-  to  be  done?  All,  at  this  day,  thus 
ttary  to  the  divine  essence  to  change  preach,  and  pray,  and  believe.  This  is 
the  order  established  from  eternity,  in  the  mouth  of  all;  '  Good  Father,  have 
which  is,  that  every  one  should  be  mercy  on  us,  and  remit  to  us  our  sins 
judged  according  to  his  life  1  Is  it  not  for  the  sake  of  thy  Hon's  blood,  which 
contrary  to  the  divine  essence  to  with-  He  shed  for  us  on  the  cross;'  and  ti; 
draw  love  and  mercy  from  any  man,  Christ,  '  Lord,  intercede  for  us ;'  to 
and  much  more  from  the  whole  human  which  we  priests  add,  '  Send  to  us  tliR 
race?  Is  it  not  contrary  to  the  divine  Holy  Spirit.' "  And  then  the  ange 
essence  to  be  brought  back  to  mercy  said,  "  I  have  observe^  that  the  priestc 
from  the  misery  seen  in  the  Son ;  and  prepare  eye-salve  from  the  Word  nc.l 
because  mercy  is  the  very  essence  of  interiorly  understood,  which  they  pvi 
God,  to  be  brought  back  to  his  own  es-  upon  the  eyes  which  are  blinded  bjr 
sence?  And  is  it  not  abominable  to  their  faith,  or  they  make  of  it  a  sort  of 
think  that  He  ever  went  out  of  it?  for  plaster  for  themselves,  which  they  put 
it  is  Himself  from  eternity  to  eternity,  upon  the  wounds  inflicted  by  their  dog- 
Is  it  not  also  impossible  to  insert,  in  mas,  but  still  they  do  not  heal  them, 
any  thing  such  as  your  faith  is,  the  because  they  are  inveterate ;  wherefore 
righteousness  of  redemption,  which,  in  go  to  him  who  stands  there  (and  he 
itself,  is  of  the  divine  omnipotence,  and  pointed  with  the  finger  to  me),  he  will 
to  impute  and  ascribe  it  to  man,  and  teach  you  from  the  Lord,  that  the  pas- 
to  declare  him  righteous,  pure  and  ho-  sion  of  the  cross  was  not  redemption, 
!y  without  any  other  means  1  Is  it  not  but  that  it  was  the  unition  of  the  Hu- 
impossible  to  remit  sins  to  any  one,  and  man  of  the  Lord  with  the  Divine  of 
to  renew,  regenerate  and  save  any  the  Fatlier ;  but  that  redemption  was 
one  by  imputation  alone,  and  thus  to  the  subjugation  of  the  hells,  and  the 
turn  unrighteousness  info  righteous-  establishment  of  order  in  the  heavens; 
ness,  and  the  curse  into  a  blessing  ?  Is  and  that,  unless  those  things  had  been 
it  not,  in  such  a  case,  possible  to  turn  peribrmed  by  the  Lord,  when  He  was 
hell  into  heaven  and  heaven  into  hell,  in  the  world,  there  would  have  been 
and  the  dragon  into  Michael  and  Mi-  no  salvation  for  any  on  earth,  nor  for 
chael  into  the  dragon,  and  thus  to  end  any  in'the  heavens ;  and  he  will  teach 
the  battle  between  them  ?  What  is  ne-  you  also  the  order  introduced  at  the 
cessary  but  to  take  away  the  imputa-  creatiott,  according  to  which  men 
tioii  of  your  faith  from  one,  and  put  it  should  live,  that  they  may  be  saved, 
into  the  other  1  thus  we  who  are  in  and  that  those  who  do  live  according 
heaven  shall  be  in  trepidation  forever,  toit arenuniberedamongtheredeemed. 
It  is  not  according  to  justice  and  judg-  and  are  called  the  elect"  These  things 
ment  that  one  should  take  upon  him-  being  said,  windows  were  made  in  the 
self  the  wickedness  of  another,  and  temple  at  the  sides,  through  which  light 
the  wicked  should  become  innocent,  flowed  in  from  the  four  quarters  of  the 
15 


lostecb,  Google 


1 14  Concerning  the  Lord  the  Redeemer, 

world,  and  cherubs  appeared  flying  in  putation,  mediation  and  operation.  Is 
the  splendor  of  tlie  Jight;  and  the  an-  there  not,  then,  one  who  created  us, 
gel  was  taken  up  to  his  companions  and  he  also  imputes?  another  who  re- 
above  the  aperture,  and  we  retired  full  deemed  us,  and  he  also  mediates?  and 
of  joy,  a  third  who  operates  the  mediated  im- 
135.  Second  Relation.  One  morn-  putation,  and  he  also  sanctifies  I  Who 
ing,  as  I  awaked  from  sleep,  the  sun  does  not  know  that  the  Son  of  God  was 
of  the  spiritual  world  appeared  to  me  sent  by  the  Father  into  the  world,  that 
in  its  splendor,  and  under  it  I  saw  the  he  might  redeem  the  human  race,  and 
heavens,  distant  as  the  earth  is  from  its  thus  become  an  Espiator,  Mediator, 
Hun ;  and  then  were  heard  from  the  Propitiator  and  Intercessor  1  And,  be- 
heavens  unspeakable  words,  which,  be-  cause  he  is  one  with  the  Son  of  God 
ing  collected  together,  were  articulated  fi-om  eternity,  are  there  not  two  per- 
into  this  expression,  that  "  There  is  sons  distinct  from  each  other  ?  and  be- 
one  God,  who  is  Man,  whose  habitation  cause  these  two  are  in  heaven,  one  si:- 
is  in  that  sun."  This  articulate  sen-  ting  at  the  right  hand  of  the  other, 
tence  descended  through  the  middle  should  tliere  not  be  a  third  person,  who 
heavens  to  the  lowest,  and  from  this  may  execute  in  the  world  what  is  de- 
into  the  world  of  spirits,  where  I  was ;  creed  in  heaven  ?"  Having  heard  this, 
and  I  perceived  that  the  idea  of  one  I  was  silent,  but  thought  with  myself, 
God,  which  the  angels  had,  was  chang- .  Oh  what  infatuation  '  They  do  not 
ed,  according  to  the  degrees  of  descent,  know  any  thing  at  all  whit  is  meant  m 
into  an  idea  of  three  Gods.  When  I  the  Word  bj  medtafioa  And  then, 
observed  this,  I  began  to  speak  with  bj  the  command  of  the  Lord,  three  an- 
ihose  who  thought  of  three  Gods,  say-  gels  descended  from  heaien  and  nere 
ing,  "Oh,  what  an  enormity!  Whence  assoLiited  with  me,  in  order  that  from 
did  you  get  thatf  And  they  replied,  an  interior  perception,  I  mi^ht  speak 
"We  think  of  three,  from  the  idea  with  tho^  who  were  in  the  idea  of 
which  we  entertain  concerning  the  tri-  three  Godi ,  and  particularlj  concern 
une  God ;  but  still  this  does  not  fall  in-  ing  mediation,  intercession,  propitiation 
to  our  mouth;  when  we  speak,  we  al-  and  expntion,  which  are  attributed  bj 
ways  say  roundly,  that  '  God  is  one ;'  them  to  the  second  person,  or  the  Son, 
if  in  our  minds  there  is  another  idea,  let  but  not  until  after  He  became  man, 
it  be  so,  provided  it  do  not  flow  down  many  ages  since  the  creation,  when 
and  divide  the  unity  of  God  in  the  those  four  means  of  salvation  were  not 
n  outh ;  but  still,  from  time  to  time,  it  before  in  existence :  and  thus  God  the 
d  les  flow  down,  because  it  is  within ;  Father  was  not  propitiated,  the  human 
aiid  then,  if  we  should  speak  out,  we  race  not  expiated,  nor  was  any  one 
Hhould  say  '  three  Gods ;'  but  we  cau-  sent  ftom  heaven,  who  interceded  and 
tiously  avoid  this,  lest  we  should  be  mediated.  Then,  fi-om  the  inspira- 
exposed  to  the  ridicule  of  those  who  tion  afforded  me,  I  spoke  with  them, 
hparus."  And  then  they  spoke  openly  saying,  "Come  here  as  many  of  you 
from  their  thought,  saying,  "  Are  as  can,  and  hear  what  is  meant  in  the 
there  not  three  Gods,  because  there  Word  by  mediation,  intercession,  ex- 
Me  three  divine  persons,  each  one  of  piation  and  propitiation.  Those  are 
*hom  is  God  ?  We  cannot  think  other-  four  predications  of  the  grace  of  the  ^ 
ivise,  since  the  leader  of  our  church,  one  God  in  his  Human.  God  the  Fa- 
from  the  desk  of  his  holy  dogmas,  ther  can  never  be  approached,  nor  can 
ascribes  creation  to  one,  redemption  to  He  come  to  any  man,  because  He  is 
another,  and  sanctification  to  the  third;  intinite,  and  in  his  esse,  which  is  Je- 
and,  especially,  since  he  attributes  to  hovah ;  from  which  esse,  if  He  should 
each  of  them  his  peculiar  properties,  come  to  man,  He  would  consume  him, 
which,  he.asserts,  are  incommunicable,  as  fire  consumes  wood,  and  reduces  it  to 
and  which  are  not  only  creation,  re-  ashes.  This  is  manifest  ftom  these 
demp  ion  and  sanctification,  but  also  im-  considerations :  that  He  said  to  Moses 


^'a'^ 


Concerning  Redemption.                                  1 15 

who  wished  Lo  see  Him,  that  No  one  is  from  hell,  and,  infinitely  fiictlier ; 
can  see  Him  and  live,  Exod.  xxxiii.  20.  wherefore  they  are  forms  of  speech,  ac- 
And  the  Lord  said,  Ko  one  Iwtk  ever  cording  to  appearance;  such,  also,  in 
sten  God,  except  the  iSW.  who  Is  in  another  sense,  are  expiation,  propitia- 
the  bosom  of  the  Father,  John  i.  18;  tion,  intercession  and  mediation,  bj 
Matt.  xi.  27 ;  also  that  No  one  hath  which  are  meant  the  ways  and  means 
heard  the  voice  of  the  Father,  nor  seen  of  access  to  God,  and  of  receiving 
his  shape,  John  v.  37.  It  is  read,  in-  grace  from  God  through  his  Human ; 
deed,  that  Moses  saw  Jehovah  face  to  which  not  being  nnderstood,  men  have 
face,  and  spoke  with  Him  mouth  to  divided  God  into  three,  and  upon  these 
mouth ;  but  this  was  done  through  an  three  have  founded  every  doctrine  of 
angel ;  in  lilte  manner,with  Abraham  the  church,  and  thus  have  falsified  the 
and  Gideon.  Now,  because  God  the  Word;  hence  the  abomination  op 
Father,  in  himself,  is  such,  lie  was  desolation,  foretold  by  the  Lord  in 
pleased  to  assume  the  Human,  and,  in  Daniel,  and  again  in  Matt,  xxiv." 
this,  to  admit  men  to  Himself,  and  thus  When  I  had  said  this,  the  company  of 
to  hear  them,  and  to  speak  witli  them ;  spirits  retired  from  around  me,  and  I 
and  this  Human  is  what  is  called  the  oteerved  that  those  who  actually  enter- 
Son  of  God;  and  this  is  what  medi-  tained  an  idea  of  three  Gods,  looked 
ates,  intercedes,  propitiates,  and  expi-  towards  hell,  and  those  who  entertained 
ntcs.  I  will  tell,  therefore,  what  those  an  idea  of  one  God,  in  whom  is  a  di- 
Ibur  things,  predicated  of  tiie  Human  vine  Trmity  tnd  that  this  is  m  the 
of  God  the  Father,  signify.  Media-  Lord  God  the  Savior,  looked  towards 
TiON  signifies  tiiat  the  Human  is  the  heaven ;  and  to  these  appeared  the 
medium  through  which  man  may  come  sun  of  heaven  m  n  Inch  Jehovah  is  in 
to  God  the  Father,  and  God  the  Father  his  Human 

to  man,  and  thus  teach  and  lead  him,  136.  Thiild  Reiation  I  siw  at  a 
that  he  may  be  saved ;  wherefore  the  distance,  five  gymnasiums,  each  of 
Son  of  God,  by  whom  is  meant  the  which  was  surrounded  with  light  from 
Human  of  God  the  Father,  is  called  heaven.  The  first  gymnasium  was 
Savior;  and  In  the  world,  Jesus,  that  surrounded  with  purple  light,  such  ae 
is,  salvation.  Intercession  signifies  is  in  the  clouds  in  the  morning,  before 
perpetual  mediation ;  for  love  itself,  sunrise,  on  earth ;  the  second  gymna- 
the  properties  of  which  are  mercy,  sium  was  surrounded  with  a  yellow 
clemency  and  grace,  perpetually  inter-  light,  like  that  of  the  morning  after 
cedes,  that  is,  mediates  for  those  who  sunrise ;  the  third  gymnasium  was 
do  his  commandments,  whom  He  loves,  surrounded  with  a  bright  light  like  that 
Expiation  signifies  the  removal  of  of  noonday  in  the  world;  the  fourth 
sins,  into  which  man  would  rush  if  he  gymnasium  was  surrounded  with  a 
.should  approach  the  naked  Jehovah,  middle  kind  of  light,  such  as  there  ia 
I'HOPii'iATioN  signifies  the  operation  when  it  begins  to  be  mixed  with  the 
of  clemency  and  grace,  lest  man,  by  shade  of  the  evening ;  and  the  fiilh 
means  of  sins,  should  bring  himself  in-  gymnasium  stood  in  the  very  shade  of 
to  condemnation ;  likewise  protection,  the  evening.  The  gymnasiums  in  the 
lest  he  shonid  profane  holiness;  this  world  of  spirits  are  spacious  halls, 
was  signified  by  the  propitiatory  over  where  the  learned  assemble,  and  dis- 
the  ark  in  the  tabernacle.  It  is  known  cuss  various  arcana,  which  serve  for 
that  God  spoke  in  the  Word  according  their  science,  intelligence  and  wisdom 
to  appearances,  as  that  He  is  angry.  On  seeing  them,  I  felt  a  strong  desire 
avenges,  tempts,  punishes,  casts  into  of  going  to  one  of  ihem,  and  I  went  in 
hell,  condemns,  yea,  that  He  does  evil ;  the  spirit  to  that  which  was  surround- 
when  yet  He  is  angry  with  no  one,  ed  with  a  middle  kind  of  light ;  and  I 
He  does  not  avenge,  tempt,  punish,  entered,  and  there  was  seen  a  company 
oast  into  hell,  or  condemn:  these  of  learned  men  assembled,  who  were 
hings  are  as  far  from  God  as  heaven  together    investigating   what  that  in- 


i,v  Cookie 


116  Concerning  the  Lord  the  Redeemer. 

voives,  which  is  said  concerning  the  you  cannot  think  otherwise  llian  iiat- 
Lord,  that,  being  taken  up  into  heaven,  uraily,  sensually,  yea,  materially,  con- 
He  sitteth  at  the  right  hand  of  God,  corning  God,  which  has  also  been  done 
Mark  xvi.  19.  Most  of  the  company  in  the  world,  ever  since  the  Nicene 
assembled,  said  that  those  things  should  council,  which  introduced  three  divine 
be  understood  exactly  according  to  the  persons  from  eternity,  and  thereby 
words,  that  the  Son  thus  sits  besiile  the  turned  the  church  into  a  theatre,  orna- 
Father.  Butit  was  asked,  "Why so?"  mented  with  painted  scenery,  within 
Some  said,  that  the  Son  was  placed  which  the  actors  represented  new 
by  the  Father  at  the  right  hand,  on  ac-  scenes.  Who  does  not  know  and  ac- 
count of  the  redemption  which  He  knowledge  that  God  is  one?  If  you  ac- 
accomplished ;  some,  that  He  sits  thus  knowledge  this  in  heart  and  spirit,  all 
out  of  love ;  some,  that  it  was  in  order  that  you  have  said  is  dissipated  of  it- 
that  He  might  be  his  counsellor,  and  self,  and  rebounds  into  the  air,  like 
because  He  is  so,  that  He  may  receive  idle  words  from  the  eaj-  of  a  wise  man." 
Iinnor  from  the  angels;  and  some  that  At  these  words,  many  were  enraged, 
It  was  for  this  reason,  that  it  was  given  and  longed  to  pull  my  ears,  and  tc 
to  Him  by  the  Father  to  reign  in  his  command  silence ;  but  the  president 
stead,  for  it  is  read,  that  All  pmeer  is  of  the  assembly,  in  a  fit  of  indignation, 
given  to  Him  in  heaven  awl  in  earth ;  said,  "  The  discussion  here  is  not  con- 
but  a  great  part,  that  He  may  hear  cerning  the  unity  and  the  plurality  of 
those  on  the  right  hand,  for  whom  He  God,  because  we  believe  both;  but 
intercedes ;  for  all  in  the  church,  at  concerning  this — What  does  it  involve 
this  day,  go  to  God  the  Father,  and  that  the  Son  sits  at  the  right  hand  of 
pray  that  He  would  have  mercy  for  the  the  Father?  If  you  know  any  tiling 
sake  of  the  Son ;  and  this  causes  the  concerning  this,  speak."  And  I  re- 
Father  to  turn  himself  to  Him,  that  plied,  "I  will  speak;  bnt,  I  beseech 
He  may  receive  his  mediation.  But  you,  stop  the  noise."  And  I  said. 
some  said,  that  only  the  Son  of  God  "  Bif  sitting  nn  tlie  right  hand,  is  nol 
from  eternity  sits  at  the  right  hand  of  meant  sitting  on  the  right  hand;  bul 
the  Father,  that  He  may  communicate  by  that  expression  is  meant  the  omnip- 
his  divinity  to  the  Son  of  man,  born  in  otence  of  God  by  means  of  the  Hu- 
the  world.  On  hearing  these  words,  man,  which  He  assumed  in  the  world ; 
I  wondered  exceedingly,  that  learned  by  this  He  is  in  the  lasts,  as  well  as  in 
men,  although  they  had  been  some  time  the  firsts ;  by  this  He  entered,  destroyed 
in  the  spiritual  world,  should  still  be  so  and  subjugated  the  hells;  by  this  He 
ignorant  of  heavenly  things ;  but  I  established  order  in  the  heavens ;  thus 
perceived  the  cause,  that,  by  reason  by  this  He  redeemed  both  angels  and 
of  confidence  in  their  own  intelligence,  men,  and  continues  to  redeem  forever, 
they  did  not  suffer  themselves  to  be  in-  "If  you  consult  the  Word,  and  are 
structed  by  the  wise.  But  that  they  such  that  you  can  be  illuminated,  you 
might  not  continue  any  longer  in  igno-  will  perceive,  that,  by  tite  right  hana 
ranee  concerning  the  sitting  of  the  Son  there,  is  meant  omnipotence,  as  in 
ontherighthandofthe  Father,  I  raised  Isaiah;  Mv  hand  founded  the  earth, 
my  hand,  requesting  that  they  would  and  hv  right  hand  spanned  the  li^av 
listen  to  a  few  ords  vhich  I  wished  eras,  xlviii.  13 ;  and  in  David,  GWJiaifi 
to  speak  on  that  subject.  And  be-  sworn  by  his  right  hand,  and  hy  the 
cause  tl  ey  assented  I  said,  "  Ho  you  strength  of  his  arm,  Psalm  Ixii.  8. 
not  kno  v  fion  he  W  d,  that  the  Fa-  Thy  right  hand  holdeth  me  up,  xviii, 
ther  and  tie  '*on  are  one,  and  that  35.  Look  tn  the  Sim,  whom  Thou  hast 
the  Fatler  in  le  S  n  and  the  Son  strengthened  for  Tliee;  fcf  thy  hand  5( 
intheFathert  Th  s  the  Lord  openly  for  the  man  of  the  right  hand,  for  lite 
says  in  John  x.  30,  and  xiv.  JO,  IJ.  If  Son  of  Man  whom  Thou  hast  strength- 
you  do  not  believe  these  words,  you  ened  for  thee,  Isxx.  17.  Thence  it  is 
divide  God  into  two,  which  being  done,  evident,  how  this  is  to  be  ifnderstood  ; 


loStBCbX'OO^IC 


Concerning  Redempttmi.  1 1 7 

The  saying  of  Jejiimdli  to  my  Lord;  since  those  ageg,  h3.ve  JL«n  renowned 

Sit  TIwu  at  MI  RIGHT  HAND,  until  I  for  their  books,   printed   or    written, 

shall  have  made  thine  meiides  thy  foot-  Mauy  of  these  had  their  faces  shaved^ 

stool.     Jehovah  will  send  the  sceptre  of  and   their   heads    covered    with   wigs 

thy  strcngthout  of  Zion :  rule  Thouin  made  of  womens  hair,  and  some  of 

the  midst  of  thine  enemies,  Psalm  ex.  them  had  collars  of  twisted  intestines. 

1,  2.     That  whole  psalm  treats  con-  and  some  had  collars  of  other  stuff, 

cerfiing  the  battle  of  the  Lord  with  the  but  the  former  had  long  beards,  and 

hells,    and  concerning  their   snbjuga-  wore  their  natural  hair.     Before  both 

tion.     Since  the   right   hand     f  G  d  p    t'     th        food  '  dg    and 

signifies  omnipotence,    therefo  h    w   ti  g         h    a^        th  a 

Lord  says,  that  Jle  is  about  t  ff     n    h      h  the 

THE  RIGHT  HAND  OF  POWER,  Ma  g  m  ;    he 

m,  64,  and  at  the  aiQHT  hand  d  h  p        the 
r-fiwER  OF  God,  Luke  xxii.  69        B  p    p                                      g  and 
at  these  words  the  company   je                 m          h       ibh  d  to            h      oice 
lumnltuous ;  and  I  said,  "  Take  heed  aloud,  but  the  groanmg  breath  drew 
to  yourselves;  perhaps  a  hand  may  ap-  his  voice  back  into  his  throat;  but  at 
pear  from  heaven,  which,  when  it  ap-  length,  speaking,  he  said,  "  Oh !   my 
pears,  as  it  once  did  to  me,  strikes  an  brethren,  what  an  age !  There  has  risen 
incredible  terror  of  power;  which  was  up  one  from  the  herd  of  the  laity,  hav- 
tn  me  a  confirmation,  that  the  right  ing  neither  gown,  cap,  nor  laurel,  who 
hariJ  of  God  signifies  omnipotence."  has  pulled  down  our  faith  from  heaven. 
Scarcely  was  this  said,  when  a  hand  and  casi  it  into  the  Styx.  Oh,  horrible! 
was  stretched  out  under  heaven,  at  the  and  yet  that  alone  is  our  star,  which 
.sight  of  which,  so  great  a  terror  seized  shines  like  Orion  in  the  night,  and  like 
them,  that  they  rushed  iu  crowds  to  the  Lucifer  in  the  tuorning.     That  man, 
gates,  and  some  to  the  windows,  that  although  advanced  in  years,  is  entire- 
they  might  cast  themselves  out,  and  ly  blind  in  respect  to  the  mysteries  of 
some,  losing  their  breath,  fainted  away,  our  faith,  because  he  has  not  opened 
But  I  remained  not  terrified,  and,  after  it,  and  seen  iu  it  the  righteousness  of 
them,  slowly  went  away ;  and,  at  some  the  Lord  the  Savior,  and  his  media- 
distance  thence,  I  turned  about,  and  tion  and  atonement;  and  since  he  has 
SI.  w  that  gymnasium  covered  over  with  not  seen  those,  he  has  neither  seen  the 
a  dark  cloud ;  and  it  was  told  me  from  wonders  of  his  justification,  which  are 
n    h                    CO       d  b  the   remission   oj    sins,  regeneration, 
pi                         be  sanctification  and  sal>  ation.    This  man, 
nd            h                    h           d  instead  of  our  faith,  which   is  in  the 
w     n                             d     m    d  highest  degree  saving,  because  it  is  in 
d  three  divine  persons,  thus  in  the  whole 
F             R                   Id  Deity,  has  transferred  faith  to  the  sec- 
n       w                   d        h  ond  person ;  and  not  to  him,  but  to  his 
d          h                g  Human,  which,  indeed,  we   call  Di- 
d                                                   h  vine  from  the  incarnation  of  the  Son 
p                          d              n    g    h  from  eternity  ;  but  who  thinks  of  it  as 
h        n                                      T  any  thing  more  than  merely  human  1 
dp               d        as  And  what  else  can  thence  result,  but  a 
b     p       n     n    h    sp  faith  from  which,  as  from  a  fountain, 
d                         d  so            h          g  naturalism  flows  1    And  such  a  faith, 
who  were  of  the  established  churches,  because  it  is  not  t-piritual,  differs  but 
and    some    dissenters;    on  the   right  little  from  faith  in  a  pope  or  a  saint 
side  stood  those,  who,  in  the   world,  You  know  what  Calvin  said  mhi'?  lime 
werechW&d Apostolic Fathers,andVived  concerning  worship  from  this   faith, 
in  the  ages  liefore  the  Niccno  council ;  and  I  beseech  you,  toil  me,  one  of  you, 
nnd  oil  the  left  side  stood  men,  who,  whence  is  faith?  Is  it  not  immediately 


love::  b,  Google 


I  IS  Concerning  the  Lord  the  Redeemer. 

from  God,  and  thus  does  it  not  contiiin  comparisons,  because  we  speak  <o  o( 
all  things  belongiug  to  salvation?"  At  it  in  heaven.  Butour  faith  is,  was,  and 
these  words,  his  companions  on  the  will  be  forever,  in  the  Lord  God  the 
left  side,  whose  faces  were  shaven,  and  Savior,  whose  Human  is  Divine,  and 
who  wore  wigs  and  collars,  clapped  whose  Divine  is  Human,  thus  accom- 
theirhands,  and  exclaimed,  "  You  have  modated  to  reception,  and  by  means 
spoken  most  wisely!  We  know  that  of  which  the  spiritual  Divine  is  united 
we  cannot  take  any  thing  which  is  not  to  the  natural  of  man,  and  faith  be- 
given  us  from  heaven.  Let  thatproph-  comes  spiritual  in  the  natural,  whence 
et  tell  us  whence  faith  is,  and  what  the  natural  becomes,  as  it  were,  tran^ 
it  is,  if  that  be  not  faith.  It  is  impos-  parent,  from  the  spiritual  light  in 
sihie  that  there  should  he  any  other,  which  our  faith  is.  The  truths  of 
or  from  any  other  source ;  and  to  pro-  which  it  consists  are  as  many  as  the 
duce  any  other  faith,  which  is  ftith,  verses  in  the  sacred  volume ;  those 
than  this,  is  as  impossible  as  it  is  for  a  truths  are  all  like  stars  which  manifest 
man  to  ride  on  horseback  to  a  constel-  and  form  that  faith.  Man  takes  it 
lalion  in  heaven,  and  take  thence  a  from  the  Word  by  means  of  his  natural 
star,  and  put  it  in  his  pocket,  and  bring  light,  in  which  it  is  science,  thought 
it  down."  This  he  said,  that  his  com-  and  persuasion ;  but  the  Lord  causes 
panions  might  laugh  at  every  new  faith,  it  to  become,  in  such  as  believe  in  Him, 
On  hearing  these  words,  the  men  on  conviction,  trust  and  coniidence ;  thus 
the  right  side,  who  had  long  beards,  natural  faith  becomes  spiritual,  and  by 
and  wore  their  natural  hair,  were  filled  mean3ofcharity,itbecoines]iving.  This 
with  indignation ;  and  one  of  them  rose  faith,  with  us,  is  like  a  queen,  adorned 
up(anoldman,  but  still  he  seemed  like  with  as  many  precious  stones  as  the 
a  young  man  afterwards,  for  he  was  wall  of  the  holy  Jerusalem,  Rev.  xxi 
an  angel  from  heaven,  where  every  age  17  to  20.  But  lest  you  should  suppose 
becomes  youthful),  and  spoke,  saying,  that  these  things  which  I  have  said,  are 
"I  have  heard  what  jom  faith  is,  only  words  of  exaltation,  which  may 
which  the  man  in  the  pulpit  his  so  therefore  be  despised,  I  will  read  to 
magnified.  But  what  is  that  faith  but  you  some  things  from  the  holy  Word, 
the  sepulchre  of  our  Lord,  after  the  from  which  it  will  be  manifest,  that  our 
resorrection,  again  closed  by  the  sol-  faith  is  not  in  a  man,  as  you  suppose, 
diers  of  Pilate?  I  have  opened  it,  and  but  in  the  irue  God,  in  whom  is  all  the 
have  seen  nothing  there  buttherodsof  Divine.  John  says,  Je.sus  Christ  is 
jugglers,  with  which  the  magicians  in  the  true  God  and  eternal  life,  1  John 
Egypt  did  miracles.  Truly  your  faith,  v,  20;  Paul,  In  Clirist  dwelkth  all 
externally,  in  your  eyes,  is  like  a  chest  the  Jiillness  iif  the  Gorlhead  hndili/,  Col. 
made  of  gold,  and  set  with  precious  ii.  9;  and  in  the  Acts  of  the  Apostles, 
stones,  which,  when  it  is  opened,  is  that  he  prewhed,  both  to  the  Jems  ana 
empty,  except,  perhaps,  in  the  corners  lo  the  Greeks,  rrperttance  towards  God, 
of  It  there  may  be  dust  from  the  relics  and  faith  in  our  Lord  Jesus  Christ, 
of  Roman  Catholics ;  for  these,  also,  xx.  21 ;  and  the  Lord  himself,  that  AU 
have  the  same  faith,  only  at  this  day  it  is  power  is  given  to  Htm  in  heaven  and  in 
coveiedoverbythemwithextemalsano-  earth.  Matt,  xxviii.  18;  butthesearet 
tilies.  Itisalso(thatlmayusecompari-  few."  After  this,  the  angel  looked  at 
stins)  like  the  vestal  virgin  amongst  the  me,  and  said,  "  You  know  what  the 
ancients,  buried  under- the  ground,  be-  Evangelical  believe, or  are  alxmt  to  be- 
cause she  let  the  sacred  fire  go  out ;  and  lieve,  concerning  the  Lord  the  Savior  ; 
I  can  solemnly  declare,  that  to  my  eyes  it  recite,  therefore,  some  things,  that  we 
islikethegoldencalf,  around  which  the  may  know  whether  they  are  in  such 
children  of  Israel  danced,  after  Moses  infatuation  as  to  believe  that  his  Hu- 
departed  and  ascended  into  mount  Si-  man  is  merely  human,  or  whether 
nai  to  Jehovah.  Do  not  wonder  that  they  ascribe  to  it  something  of  the  Di- 
I  should  speak  of  your  faith  by  such  vine,  or  hoiv  they  do  believe."     Then 


^'a'^ 


Concerning  Redemption.  !  19 

in  the  presence  of  all  the  assembly,  I  And  then  I  addressed  liim  ir.   a  tunc 

read  the  following  passages  from  those  similar  to  his  own,  saving,  "  Flease  to 

which  I  had  collected  from  their  book  inform   your  famous  compunion  with 

of  orthodoxy,  called  Formula  Concor-  whom  you  are  consociated,  tliat  I  am 

ni^,  and  printed    at  Leipzio  in  the  afraid,  that,  contrary  to  the  orthodoxy 

year  1756;   That  in  Christ  the  divine  of  his  church,  he  robbed  the  Lord  of 

and  human  natures  are  so  united,  that  his  divinity,   or  suffered   bis  pen   to 

Iheff  make  one  person,  p.   606,  762.  make  a  furrow,  in  which  he  thoaght- 

That  Christ  is  trulff  God  and  Man,  in  lessly  sowed  naturalism,  at  the   very 

an  undivided  person,  and  continues  to  time  when  he  wrote  against  the  wor- 

be  so  forever,  p.  609,  673,  762.      That  ship   of  the   Lord   our   Savior."     To 

in  Christ  God  is  Man,  and  Man  God,  this  he  replied,  "  I  cannot  do  this,  be- 

pp.  607,  765.     That  the  human  nature  cause  I  and  he,  as  to  this  thing,  make 

of  Christ  is  exalted  to  all  divine  ma^es-  almost  one  mind.     But  he  does  not  un- 

fy  ;  t/dsalso  from  meaty  of  the  fathers,  derstand  the  things  that  I  say;  but  I 

p.  844  to  859,  860  to  865;  869  to  878.  understand  clearly    all    that  he  says ; 

That  Christ,  as  to  the  human  nature,  for  the  spiritual  world  enters  into  tho 

is  omnipresatt,  and  flls  all  things,  p.  natural     world,    and     perceives     the 

768,  783,  784,  7S5.     That  Christ,  as  thoughts  of  men  there ;  but  not   vice 

to  the  hwaan  nature,  has   all  power  versa:  this  is  the  state  of  the  consoci- 

in  heaven  and  in  earth,  p.  775,  776,  ation  of  spirits  and  men."     Now,  be- 

780.     That  Christ,  as  to  the  human  cause  I  had  begun  to  speak  with  tl  e 

nature,  sits  at  the  right  hand  of  the  president,  I  said,  "  I  will  ask,  if  ycu 

Father,  p.  608,  764.     That  Christ,  as  please,    another    question.      Do    you 

to  the  human  nature,  is  to  be  invoked,  know  that  the  orthodosy  of  the  Evan- 

confrmed  by  quotations  from  the  Scrip-  gelical,  in  the  manual  of  their  church, 

ture  there,  p.  326.      That  the  Augs-  called  the  Formula  Concohdi^,  teach- 

burg  confession  very  highly  approves  es,  that  in  Christ  God  is  Man,  and 

of  that  worship,  p.  19."     After  these  Man  God,    and  that  his  Dirine  and 

passages  were  read,  I  turned  myself  to  Human  are,  and  continue  to  be  forever, 

the  president,  and  said,  "  I  know  that  in  an  undivided  person  1    How,  then, 

all  here  ate  consociated  with  their  like  could  he,  and  how  can  you,  defile  the 

in  the  natural  world ;  tell  me,  I  pray,  worship  of  the  Lord  with  naturalism  V 

whether  you  know  with  whom  you  are  To  which  he  replied,  "I  know  that,  and 

consociated."     He  replied  in  a  grave  yet  I  do  not  know  it."     Wherefore  J 

tone,  "I  do  know;  lam  consociated  continued,  by   saying,    "I    ask   him, 

with  a  famous  man,  a  leader  of  illustri-  although  he  is  absent,  or  you  in  his 

ous  bands  from  the  army  of  the  church."  stead.   Whence  was  the  soul  of  our 

And  because  he  answered  in  so  grave  Lord?      If  you  answer,  that  it  was 

a  tone,  I  said,    "Allow    mc   to  ask  tVom   the  mother,  you   talk  insanely; 

whether  you  know  where  that  famous  if  from  Joseph,  you  profane  thfe  Word ; 

leader  lives."     And  he  said,  "Yes,  I  but  if  from  the  Holy  Spirit,  you  say 

do;    he  lives  not   far   from   Luther's  rightly,  if  oiily  by  the  Holy  Spirit,  you 

tomb."     At  this  I  smiled,  and  said,  mean    the    Divine,    proceeding    and 

'■Why  do  you  speak  of  his  tomb?    Do  operating,  so  that  He  is  the  Son  of 

you  not  know  that  Luther  has  risen  Jehovah  God.     Again,  I  ask,  What  is 

again,  and  that  he  has  now  renounced  the  hypostatic  union?    If  you  answer 

his  erroneous  opinions  concerning  jus-  that  it  is  a  union  as  between  two,  one 

tificatioo  by  faith  in  throe  divine  per-  above  and  the  other  below  you  talk 

sons   from  eternity,  and   is   therefore  insanely ;  for,  in  that  case,  you  might 

transferred  to  a  place  amongst  the  hap-  have  made  God  ine  Savior  two,  as  you 

py  of  the  new  heaven,  and  that  he  sees  have  made  God  three ;  but  if  you  say 

and  laughs  at  those  who  are  running  that  it  is  a  personal  union,  like  that  of 

mad  after  hira."     And  he  rejoined,  "I  the   soul  and  body,  you  say  rightly. 

do  know  it;  but  what  is  that  to  me?"  this  also  is  according  to  your  doctrine 


kC.oo^^Ic 


120  Concerning  tJte  Lord  the  Redeemer. 

;iiiil  also  to  that  of  the  fathers.  Con-  I  saw  all  on  the  right  hand,  where  Ihfc 
fiult  the  Formula  Concobdi^,  p.  765  apostolic  fathers  stood,  were  astonished, 
to  768;  also  the  creed  of  AthanasiuB,  aiid  changed  their  color;  and  I  heard 
where  are  these  words ;  The  right  exclamations  from  their  minds  through 
faith  is,  that  u>e  believe  and  confess  their  mouths,  "Oh,  horrible!  Oh, 
that  our  Lord  Jesus  Clirist  is  God  and  what  an  age  !"  But  to  appease  theii 
Man;  who,  aitliough  He  is  God  and  just  resentment,  I  put  forth  my  hands, 
Man,  yet  is  not  two,  hut  one  Christ ;  and  requested  a  hearing ;  which  being 
one  altogether,  not  by  confusion  of  sub-  granted,  I  said,  "  I  know  that  a  man 
stance,  but  unity  of  person;  for,  as  of  that  eminence  wrote  some  such 
the  rational  soul  atid  fiesh  is  one  man,  thing  in  a  letter,  which  he  afterwards 
so  God  and  Man  is  one  Christ.  I  ask,  printed;  but  if  he  had  at  that  time 
moreover,  What  else  was  the  damnahSe  known  what  a  blasphemy  that  is,  he 
heresy  of  Arifs  (on  account  of  whom  would  have  torn  it  in  pieces  with  his 
the  Nicene  council  was  convened  by  fingers,  or  committed  it  to  the  flames 
the  emperor  Constantino  the  Great)  It  is  such  contumelv  as  that  which  is 
tlian  that  he  denied  the  divinity  of  the  meant  by  these  words  of  the  Lord  to 
Lord's  Human.  Again,  tell  me  whom  the  Jews,  who  said  that  Christ  did 
you  understand  by  these  words  in  Jer-  miracles  by  other  power  than  the  di- 
emiah.  Behold  the  days  mil  come,  w/ten  vine.  Matt.  xil.  22  to  32 :  besides  this, 
Itnill  raise  tijt  -unto  David  a  righteous  He  also  says  in  the  same  place,  Who- 
branch,  who  shall  reign  a  king;  and  soever  is  not  with  Me,  is  against  Me; 
this  shall  be  Ms  name,  Jehovah  our  and  whosoever  gathereth  not  with  Me, 
RioHTEorsNEss,  xsiii.  5,  6;  xxxiii.  scatlerelh  abroad,  verse  30."  At  these 
15,  16.  If  you  say,  the  Son  from  eter-  words,  the  consociated  spirit  hung 
nity,  you  talk  insanely ;  that  was  not  down  his  head  ;  but  presently  he  raised 
the  Redeemer;  but  if  you  say,  the  Son  it  up,  and  said,  "I  have  heard  se- 
born  in  time,  who  was  the  only-begot-  verer  things  from  you  than  ever."  But 
ten  Son  of  God,  John  i.  18,  iii.  16,  I  rejoined,  "  The  cause  of  it  is  the 
vou  say  rightly;  this  by  redemption  two  charges,  naturalism  and  Mahome- 
became  righteousness,  of  which  you  tanism,  which  are  wicked  lies,  invenir 
make  your  faith.  Read  also  Isaiah  ed  by  craft,  and  two  deadly  stigmas, 
h.  6  ;  besides  other  passages,  in  which  designed  to  avert  and  deter  the  ntinds 
it  is  foretold,  that  Jehovah  himself  was  of  men  from  the  holy  worship  of  the 
about  to,  come  into  the  world."  At  Lord."  And  I  turned  myself  to  the 
t  tiese  words,  the  president  was  silent,  latter  consociated  spirit,  and  said, 
and  turned  himself  away.  "  Tell  him  at  Gottenburg,  if  you  can. 
After  these  things  were  done,  the  to  read  what  was  said  by  the  Lord  in 
president  wished  to  close  the  council  the  Revelation,  iii.  18;  and  also  ii 
with  prayer ;  but  suddenly  a  man  then  16."  At  these  words,  a  noise  was 
started  up  from  the  company  on  the  made,  but  it  was  stilled  by  light  de- 
left, who  had  a  tiara  on  his  head,  and  scending  from  heaven ;  in  consequence 
a  cap  over  that;  and  he  touched  the  of  which  many  of  those  on  the  lefl 
cap  with  his  finger,  and  spoke,  saying,  side  went  over  to  those  on  the  right, 
"  I  am  also  consociated  with  a  man  in  those  only  remaining  who  think  only 
your  world,  who  is  there  placed  in  vain  things,  and  therefore  depend  on 
high  honor;  this  I  know,  because  I  the  authority  of  some  master,  and  also 
speak  from  him,  as  he  does  from  me."  those  who  believe  that  the  Lord  was 
And  I  asked,  "  Where  does  that  emi-  only  a  mere  man ;  from  these  and 
nent  person  stay  1"  He  replied,  "  At  those  the  light  which  descended  from 
Gottenburg;  and  I  once  thought  from  heaven  seemed  to  be  reflected,  and  to 
him,  that  your  new  doctrine  savored  flow  into  those  who  had  passed  I'roiii 
of  Mahometanism  "  On  hearing  which,  the  left  to  the  right  side 


./Google 


Concerning  the  Holy  Sptnt. 


CHAPTER   III. 


CONCERNING  THE  HOLY  SPIRIT,  AND  CONCERNING  THE  DIVINE 
OPERATION. 

138.  An,  of  the  sacred  order,  who  the  Holy  Spirit ;  and  th  s  subject,  like 
have  entertained  any  just  idea  con-  the  rest,  is  to  be  divided  into  its  arti- 
cerning  tlie  Lord  our  Savior,  on  their  cles,  which  are  the  following ;  I.  Thai 
entrance  into  the  spiritual  world,  which  tlie  Hblff  Spirit  is  the  Divine  Truth, 
is  generally  on  the  third  day  after  their  and  also  the  Divine  Virtue  and  Oper- 
deoease,  are  first  instructed  concern-  ation,  proceeding  from  the  One  Ood, 
ing  the  Divine  Trinity ;  and  particular-  in  whom  is  a  Divine  Trinity,  tkus 
ly  concerning  the  Holy  Spirit,  that  it  from  the  Lord  God  the  S<wior.  II. 
h  not  a  God  by  itself,  but  that  by  it,  That  tite  Divine  Virtue  and  Opera- 
in  the  Word,  is  meant  the  Divine  Op-  tion,  lohich  are  meant  hy  the  Holy  Bpir- 
eration,  proceeding  from  one  omni-  it,  are,  in  general.  Reformation  and 
present  God.  The  reason  why  they  Regeneration,  and,  according  to  these, 
are  particularly  instructed  concerning  Renovation,  Vivifieation,  Sanctifica- 
the  Holy  Spirit,  is,  because  most  en-  tion  and  Justification;  and  according 
thusiasts,  after  death,  fall  into  the  wild  to  these,  Purif  cation  from  evils,  cmd 
fancy,  that  they  themselves  are  the  Remission  of  sins,  and  finally  Saha- 
Holy  Spirit;  and  also  because  many  tion.  III.  That  that  Divine  Virtue 
of  the  church,  who,  in  the  world,  be-  and  Operation,  which  are  meant  by  the 
lieved  that  tiie  Holy  Spirit  spoke  sending  of  the  Holy  Spirit,  are,  with 
through  them,  terrify  others,  by  the  the  clergy  in  particular.  Illustration 
words  of  the  Lord  in  Matthew,  that  and  Instruction.  IV.  That  the  Lord 
tfi  speak  against  those  things  which  operates  those  virtues  in  those  who  be 
the  Holy  Spirit  inspired  into  them,  is  Ueveinllim.  V.  That  the  Lord  oper- 
tjie  unpardonable  sin,  xii.  31,  32.  ates  of  Himself  from  tlte  Father,  and 
Those  who,  after  instruction,  recede  not  vice  versS,  VI.  That  the  spirit 
from  the  faith  that  the  Holy  Spirit  is  of  a  man  is  his  mind,  and  whatsoever 
!.  God  by  itself,  are  informed  after-  proceeds  from  it. 
wards,  concerning  the  unity  of  God,  139.  I.  That  the  Holy  Spirit  is 
that  it  is  not  divided  into  three  persons,  the  Divine  Truth,  and  also  the 
each  one  of  whom,  singly,  is  God  and  Divine  Virtue  and  Operation,  pro. 
Lord,  according  to  the  Athanasian  ceedino  from  the  One  God,  in 
creed  ;  but  thai  the  Divine  Trinity  is  in  whom  is  a  Divine  Trinity,  thits 
the  Lord  the  Savior,  as  the  soul,  tlie  trom  the  Lord  God  the  Savior. 
body  and  the  proceeding  virtue,  with  By  the  Holy  Spirit  is  properly  sig- 
cvery  man.  These  are  then  prepared  nified  the  Divine  Truth,  thus  also  the 
for  receiving  the  faith  of  the  new  Word ;  and  in  this  sense  the  Lord 
heavens;  and,  after  they  are  prepared,  himself  is  also  the  Holy  Spirit;  but 
a  way  is  opened  for  them  to  a  society  because  in  the  church,  at  this  day,  the 
in  heaven,  where  there  is  the  like  divine  operation,  which  is  actual  justi- 
faith ;  and  a  mansion  is  given  them  fication,  is  described  by  the  Holy  Spir- 
amongst  their  brethren,  with  whom  it,  therefore  this  is  here  taken  for  the 
they  live  in  blessedness  forever.  Now,  Holy  Spirit;  and  of  this  chiefly  we 
because  we  have  treated  concerning  speak,  because  the  divine  operation  is 
God  the  Creator,  and  concerning  the  effected  by  the  divine  trnth,  which  pro- 
Lord  the  Redeemer,  it  is  necessary  ceeds  from  the  Lord;  and  that  which 
that  we  should  also  treat  concerning  proceeds  is  of  one  and  iho  same  es 


16 


..gk 


Hi  Concermng  the  Holy  Sjnnt. 

sence  with   Hint   from  whom  it  pro-  1  said,  it  shall  ret&tt-  »f' mine,  and  shall 

eeede,  like  these  three,  the  soul,  the  amnounce  to  t/rnt,  xvi.   H,  15.     1  mill 

tiody,  aud  the  proceeiimg  virtue,  which  ask  the  Father  to  give  you  another 

together  make  one  essence;  with  man.  Paraclete,  t/ie  Spirit  of  Truth,  which 

merely  human,  but  with  the  Lord,  di-  tJie  world  ctmnot  receive,  because  it  seeth 

vine  and  human  also;  these  being,  af-  it  not,  neither  knowethit;  but  ye  hnrne 

ter  the  glorification,  united  together,  it,  because  it  abideth  with  you,  and 

like  the  piior  with  its  posterior,  and  shall  be  in  you.     I  tinll  not  leave  you 

like  essence  with  its  form.     Thus  the  orphans  ;  I  am  coming  to  you,  and  ye 

three  essentials,  which  are  called  the  shall  see  Me,  John  xiv.  16,  17.     Wlien 

Father,  the  Son,  and  the  IIoli/  Spirit,  the  Paraclete  shall  have  i  ome,  which  1 

in  the  Lord  are  one.     That  the  Lord  shall  send  to  you  from  tlte  Fatlier,  the 

is  the  Divine  True  itself,  or  the  Divine  Spirit  of  Truth,  it  shall  testify  of  Me, 

Truth,  was  shown  above;  and  that  the  xv.  26.     It  is  called  the  Holy  Spirt, 

Holy  Spirit  is  also  the  same,  is  man-  siv.  26.     That  the  Lord  meant  him- 

ifest    from    these  passages: — A  Rod  self  by  the  Paraclete  or  the  Holy  Spir- 

shall  go  forth  out  of  the  trunk  of  Jesse,  it,  is  manifest  from  those  words  of  the 

the  Spirit  of  Jehovah  shall  rest  upon  Lord,  that  the  world  did  not  yet  know 

Him,  the  Spirit  of  wisdom  and  intelU-  Him,  but  ye  know  Him;   I  will  not 

gence,  the  Spirit  of  counsel  and  virtue ;  leave  you  orphtms ;  I  cmae  to  you ;  ye 

He  shall  smite  the  earth  with  the  rod  shall  see  Me.     And  in  another  place, 

of  his  mouth,  and  He  shall  slay  the  Lo,  I  am  with  you  all  the  days,  even  to 

wicked  with  the  breath  of  his  Ivps;  the  consummation  of  the   age.  Matt 

righteousness  shaU  be  the  girdle  of  his  xxviii.  20;  also  from  these  words.  It 

loins,  and  truth  the  girdle  of  his  reins,  shall  not  speak  from  itself,  but  that  y 

fsaiaJi  Ki.   1,  4,  5.      Affliction  shall  shall  receive  of  mine, 
come  like  afiood,the  Spirit  of  Jehovah        140.  Now,  because  the  Divine  Truth 

shaU  hear  the  standard  against  it;  then  is  meant  by  the  Holy  Spirit,  and  this 

the  Redeems  shall  come  to  Zton,  lix.  was  in  the  Lord,  and  was  the  Lord 

19,20.      The  Spirit  of  the  Lord  Jeho-  himself,    John   xiv.   6,    and  thus  be- 

valt  is  upon  Me,  Jehovah  hath  anointed  cause  it  could  not  proceed  from  any 

Me,  He  hath  sent  Me  to  announce  good  other  source,  therefore   he  said,  The 

news  to  the  poor,  Ixi.  1;  Luke  iv,18.  Holi/  ^irit  was  not  yet,  because  Je- 

This  is  my  covenant ;  my  Spirit  which  sus  was  not  yet  glorifed,  vii.  39 ;  and 

is  upon  thee,  and  my  words  shall  not  afler  the  glorification,  He  breathed  into 

depart  out  of  thy  mouth,  fiom  this  titne  the  disciples,  and  said.  Receive  ye  the 

a«rf/flj-eiier,  Isaiah  lix.  21.     Since  the  Holy  Spirit,  xs.  ^2.     The  reason  why 

Lord  is  the  Trutli  itself,  therefore  all  the  Lord  breathed  upon  the  disciples, 

that  which  proceeds  from  Him  is  truth ;  and  said  that,  was,  because  aspiration 

and  this  is  meant  by  the  Paraclete,  [or  breathing  upon]  was  an  external 

which  isalsocalledthei^tn7o/"2Va(A,  representative  sign  of  divine  inspira- 

and  the  Holy  Spirit;  this  is  manifest  tion ;  but  inspiration  is  an  insertion  in- 

from  these  passages: — I  tell  you  the  to  angelic  societies.  From  these  things, 

TBUTH ;  it  is  expedient  for  you  that  I  the   understanding   may   comprehend 

go  away  ;  for,  if  I  go  not  away,  the  this,  which  was  said  by  the  angel  Ga- 

Paracltte  will  not  come  to  you ;  but  if  briel,  concerning  the  conception  of  the 

I  go,  I  wiU  send  Him  toyou, John  xvi.  7.  Lord ;   The  Hob/  Spirit  shall  come  lip 

When  the  Spirit  of  Truth  shall  have  on  thee,  and  the  virtue  of  the  Most 

come,  it  sAoH  lead  you  into  all  the  High  shall  overshadow  thee;  wherefore 

TRUTH  ;  it  shall  not  speak  from  itself  the  Holy  Thing  which  is  born  of  thee 

butwhatsoeverit  shall  hear  it  shall  speak,  shall  be  called  the  Son  of  Crod,  Luke  i, 

iCTi.  13.     It  shall  glorify  Me,  because  35,     Also,  The  angel  of  the  Lord  in 

it  shall  receive  of  mine,  and  shall  an-  a  dream  said  to  Joseph,  Do  not  fear  to 

ttouncetoyou:  all  things, whatsoever  the  take  Mary  for  thy  wife.,  for  thai  which 

Father  hath,  are  mine;  on  this  account  is  born  in  her  is  of  the  Hulij  Spirit 


los-e.bv  Cookie 


■  the  Holy  Spirit.  123 

And  Joseph   did  not  touch  her  until  among  whom,  indeed,  the  [>o»er  was 

she  had  brought  forth  her  Jirst-born  divided,  but  still  the  soveii'igaty  was 

son.  Matt.  i.  20,  25.     The  Holy  Spirit  in  them  all  together.     Who  does  nol 

there  is  the  Divine  Truth  proceeding  see,  that  it  is  absurd,  ludicrous  and 

from  Jehovah  the  Father  j    and   this  foolish,  to  introduce  such  a  govemmenl 

proceeding  is  the  virtue  of  the  Most  into  heaven;  and  it  is  introduced,  when 

High,  which  then  overshadowed  the  a  power  like  that  of  a  chief  consul  li 

mother.      This,    therefore,    coincides  ascribed  to  God  the  Father,  a  povvei 

with  this  in  John ;    TIte    Word  was  like  that  of  the  senate  to  the  Son,  and 

with  God,  and  the    Word  was  God;  a  power  like  that  of  the  tribune  of  the 

and  the  Word  became  flesh,  i.  1,  14.  people  to  the  Holy  Spirit;    which  is 

That  by  the  Word  there  is  meant  the  the  case,  when  a  peculiar  office  is  at- 

Divine  Truth,  see  in  The  Faith  op  tributed  to  each  one,  and  especially  if 

THE  New  CnuRCd,  above,  n.  3.  i(  is  added  that  those  properties  are  nol 

141.  That  the  Divine  Trinity  is  in  communicable, 

the  Lord  was  demonstrated  above,  and  142.    11.    That  the  Divine  Vih- 

will  be  demonstrated  more  fully  in  the  tue    and    Operation,    which    ark 

sequel,  when  we  come  to  treat  }>rofess-  meant  by  the  Holy  Spirit,  .are,  iim 

edly  concerning  it.     Here,  only  some  general,  Rbpobm.^tion  and  Regen 

absurdities,  following  from  that  trinity  eration  ;  and,  accordinq  to  tmesk, 

divided  into  persons,  will  be  adduced.  Renovation,  Vivipication,  Sanuti 

This  would  be   as   if  some    minister  pication,  and  Justification  ;    anb, 

of  the  church  should  teach  from  the  according  to  these,  Purification 

pulpit  what  should  be  believed,  and  from  Evils,  and  Remission  of  Sins, 

what  should  be  done,  and  beside  him  and  pinally  Salvation, 

another    minister    should    stand    and  These  are,  in  their  order,  the  virtues 

whisper  in  his  ear,  "  You  say  this  right-  which  the  Lord  operates  in  Chose  who 

ly  ;    add  also  something  more;"    and  believe  in  Him,  and  accommodate  and 

they  should  say  to  a  third,  who  stands  dispose  themselves  for  his  reception 

upon  t}ie  stairs,   "Descend    into   the  and  habitation;    and  this  is  done  by 

temple,  md  open  their  ears,  and  pour  means  of  divine  truth,  and  with  Chris- 

tho«e  thm:rs  into  their  hearts,  and,  at  tians  by  means  of  the  Word  ;  for  this 

the  same  time,  cause  them  to  be  puri-  is  the   only  medium   through   which 

ties,  and  pledges  of  right-  man  approaches  to  the  Lord,  and  into 

A  Divine  Trinity  divided  which  the  Lord  enters ;    for,  as  was 

IS,       h    f     h  m     "  gl     '  aid     bo        th     L    d   '    th     D*  " 


another,  and 
pours  its  rays 
and  introduce 
two  into  their  m 
and  subtilizes 
(hem,  as  fire 
Who  does  no 

"to  ashes?  T 
divine  peraon 
be  similar  to 


power,  over  o         m  xp  a-. 

Roman  gover  q 

of  the  Cesars,  when  thcie  were  a  con-  from  the  Word,  and  illustrated  by  rea- 

sul.  senate,  and  tribune  of  the  people  ;  son  ;  and  this  does  not  belong  to  this 


ugk 


lit  Concerning  the  Holy  Spirit. 

place ;  wherefore  the  reader  is  refer-  144.  It  ia  read  that,  when  Jesus  wa-'> 
red  to  those  things  wliich  follow  in  or-  baptized,  the  hrai  ens  were  opened,  and 
der  in  this  work,  which  are  concerning  John  saw  the  Holy  Spirit  descending 
Chajr'ty,  Faith,  Free  Agency  Repent-  Ulce  a  dove,  Matt.  iii.  16;  Mark  i.  10 
ance,  and  also  Reformation  and  Re-  Luke  iii.  ]  1 ;  John  i.  32,  33.  This 
generation.  It  should  be  known,  that  was  done  because  baptism  signifies  re- 
the  Lord  is  continually  operating  those  generation  and  purification,  as  also 
saving  graces  with  every  man,  for  they  does  a  dove.  Who  cannot  perceive, 
are  steps  to  heaven,  for  the  Lord  wills  that  the  dove  was  not  the  Holy  Spirit, 
the  salvation  of  all ;  wherefore  the  sal-  and  that  the  Holy  Spirit  was  not  in  tlie 
vation  of  all  is  his  eud,  and  he  who  dove?  Doves  often  appear  in  heaven, 
wills  an  end  wills  the  means.  His  com-  and  as  often  as  they  appear,  the  angels 
ing,  redemption,  and  the  passion  of  the  know  that  they  are  correspondences 
cross,  were  for  die  sake  of  the  salvation  of  the  affections,  and  thence  the 
of  men.  Matt,  xviii,  II ;  Luke  xix.  10;  thoughts,  concerning  regeneration  and 
and  because  the  salvation  of  men  was,  purification,  with  some  who  stand  in 
and  forever  is  his  end,  it  follows  that  the  the  vicinity;  wherefore,  as  soon  as 
above-mentioned  operations  are  medi-  they  come  up  to  them,  and  speak  with 
ate  ends,  and  salvation  the  ultimate  end.  them  concerning  any  other  thing  than 
143.  The  operation  of  these  virtues  what  was  in  their  thoughts,  when  that 
is  the  Holy  Spirit,  which  the  Lord  appearance  was  presented,  the  doves 
sends  to  those  who  believe  in  Him,  and  instantly  vanish.  This  is  similar  to 
dispose  themselves  to  receive  Him ;  many  things  vvhich  appeared  to  the 
and  it  is  meant  by  the  spirit  in  these  prophets;  as  that  a  lamb  appeared  to 
passages:  I  will  give  a  new  heart  and  John  on.  Mount  Zion,  Rev.  xiv.  1; 
A  NEW  SPIRIT ;  MT  SpiRiT  /  wUl  give  aud  in  other  places.  Who  does  not 
intltemidstofyoUjOndlwiUcauseyott  know,  that  the  Lord  was  not  that 
to  walk  in  the  way  of  salvation,  Isaiah  lajnb,  nor  in  the  lamb,  but  that  the 
.  xxsvi,  26, 37 ;  Ezek.  xi.  19.  Create  lamb  was  a  representation  of  his 
in  me  a  clean  heart,  O  God,  andrenev>  innocence?  Thence  appears  man- 
A  FIRM  BPiitiT  in  the  midst  of  me:  re-  ifest  the  error  of  those  who,  from  the 
store  to  me  the  joy  of  thy  saholion,  dove  seen  upon  the  Lord,  when  he  was 
and  let  a  free  spirit  sustain  me,  baptized,  and  from  the  voice  then 
Psalm  li.  19.  Jehooah  fomuth  the  heard  ftom  heaven,  Tliis  is  my  beloved 
SPIRIT  OF  MAN  in  the  midst  of  him.  Son,  deduce  the  three  persons  of  the 
Zech.  xii.  11.  In  my  soul  I  have  trinity.  That  the  Lord  regenerates 
waited  for  Tltee  in  the  night,  and  in  man  by  faith  and  charity,  is  meant  by 
MY  spirit  in  the  midst  of  me  I  have  this,  which  John  the  Baptist  said :  1 
waited  for  Thee  in  the  morning,  Isaiah  baptize  you  with  water  unto  repentance, 
xxxvi.  9.  Make  for  you  a  new  heart,  but  He  who  is  to  come  after  me  will 
and  A  NEW  spirit  :  why  leill  ye  die  ?  baptize  with  the  Holv  Spirit  and  loith 
Ezek.  xviii.  31:  besides  other  passages,  f  re,  Matt.  Hi.  15;  Mark  i.  8;  Luke 
In  those  passages,  by  a  new  heart  is  iii.  16.  To  baptize  with  the  Holy 
meant  the  will  of  good,  and  by  a  new  Spirit  and  with  fire,  is  to  regenerate  by 
spirit,  the  understand  ing  of  truth.  That  the  divine  truth,  which  is  of  faith,  and 
the  Lord  operates  these,  in  those  who  by  the  divine  good,  which  is  of  chari- 
do  what  is  good,  and  believe  what  ia  ty.  The  like  is  signified  by  these 
true,  consequently  in  those  who  are  in  words  of  the  Lord  :  Exc^t  a  man  be 
thefaithofcharity,  is  very  manifest  from  horn  of  water  and  of  the  spirit,  he  can- 
these  things  there,  God  gives  a  soul  to  not  enter  into  tite  kingdom  of  God, 
those  who  walk  in  it;  and  from  this,  that  John  iii.  5.  By  water  here,  as  else- 
it  is  called  a  free  spirit :  and  that  man  is  where  in  the  Word,  is  signified  truth, 
to  operate  on  his  part,  from  these;  Make  in  the  natural  or  external  man,  and  by 
for  you  a  new  heart,  and  a  neio  spirit ;  the  ipirit,  truth  from  good,  in  the  spir- 
why  will  ye  die,  O  house  nf  Israel?  itual  or  internal  man. 


h,  Google 


Concerning  the  Holy  Spirit.  12h 

H5.  Now,  because  the  Lord  is  Di-  wno  are  in  ihe  Loid,  and  the  Lord  in 
tine  Truth  itself  from  the  Divine  Good,  them,  John  vi.  56  ;  xiv.  20;  xv.  4,  5 
and  this  is  his  very  essence,  and  every  But  the  reasons  why  illustration  and 
one  acts  what  he  acu  from  his  essence,  instruction  are  for  the  clergy,  in  par- 
it  is  evident  that  the  Lord  continually  ticular,  are,  because  those  belojg  tc 
wills,  nor  can  He  will  otherwise  than  their  office,  and  inauguration  into  the 
to  implant  truth  and  good,  or  faith  and  ministry  brings  them  along  with  it;  and 
charity,  in  every  man.  This  may  be  also  they  believe  that,  while  they  ate 
illustrated  by  many  things  in  the  world,  preaching  from  zeal,  they  are  inspired, 
as  by  these :  that  every  man  wills  and  like  the  disciples  of  the  Lord  into  whom 
thinks,  and,  as  far  as  it  is  allowable,  the  Lord  breathed,  saying.  Receive  ye 
speaks  and  acts,  from  his  essence;  as,  the  Holy  Spirit,  John  xx.  22;  and  al- 
for  example,  a  faithful  man  thinks  and  so  Mark  xiii.  11.  Some  also  affirm 
intends  faithful  things ;  an  honest,  up-  that  they  have  felt  the  influx.  But 
right,  pious  and  religious  man,  honest,  they  should  be  very  cautious  how  they 
upright,  pious  and  religious  things ;  persuade  themselves,  that  the  zeal,  by 
and,  on  the  contrary,  a  haughty,  cun-  which  many  are  actuated  while  they 
ning,  treacherous  and  covetous  man,  are  preaching,  is  the  divine  operation 
such  things  as  make  one  with  his  es-  in  their  hearts;  for  a  similar  and  even 
senoe,  A  fortune-teller  wishes  only  a  warmer  zeal,  is  excited  in  the  breasts 
to  teU  fortunes,  and  a  fool  only  to  prate  of  enthusiasts,  and  also  in  those  who  are 
against  the  things  which  are  of  wis-  in  extreme  falses  of  doctrine ;  yea,  in 
dom;  in  a  word,  an  angel  meditates  those  who  despise  the  Word,  and  woi- 
and  practises  only  heavenly  things,  and  ship  nature  instead  of  God,  and  cast 
a  devil  only  infernal  things.  The  case  faith  and  charity,  as  it  were,  into  a  bag 
is  similar  with  every  subject  of  inferior  behind  their  hack;  and  whilst  they  aie 
rank  in  the  animal  kingdom,  as  with  a  preaching  and  teaching,  they  hang  il 
bird,  a  beast,  a  fish,  an  insect,  winged  before  them,  as  a  kind  of  ruminatory 
and  not  winged ;  every  one  is  known  stomach,  from  which  they  select  and 
hy  its  essence  or  nature,  from  which  disgorge  such  things  as  they  know  will 
and  according  to  which  is  the  instinct  serve  for  food  to  the  hearers.  For 
of  each.  In  like  manner,  in  the  veg-  zeal,  viewed  in  itself,  is  a  violent  heat- 
etable  kingdom, every  tree, every  shrub  ing  of  the  natural  man;  if  there  is 
and  every  herb,  is  known  by  its  fruit  within  it  the  love  of  truth,  then  it  is 
and  seed,  in  which  its  essence  is  in-  like  the  sacred  fire  which  flowed  into 
date ;  nor  can  any  thing  else  be  pro-  the  apostles,  concerning  which  it  h 
duced  from  thence,  but  what  is  similar  thus  written  in  the  Acts;  There  aip~ 
to  itself  and  its  own  ;  yea,  every  kind  peared  to  them  cloven  tongues,  as  of 
of  ground,  clay  and  stone,  noble  and  jire,  and  $at  upon  every  one  of  tkeia, 
ignoble,  and  every  mineral  and  metal,  tehence  they  all  were  filled  with  the  Ho- 
is estimated  according  to  its  essence.  ly  Spirit,  ii.  3,  4.     But  if  the  love  of 

146.   III.  That  that  Divine  Vir-  the  false  lies   inwardly  concealed   in 

TDE    AND    Operation,    which       is  that  zeal  or  heat,  it  is  then  like  fire 

MEANT  BT  THE  SENDING  OF  THE  HoLY  imprisouod  iu  wood,  which  bursts  forth 

Spirit,  with  the  Clergy  in  partic-  and  burns  the  house.     Ton,  who  deny 

'LAR,  IS  iLLuaTiiATioN  AND  Instruc-  the  sauctity  of  the  Word  and  the  di- 

TiON.      '  vinify  of  the  Lord,  take  ofi^,  I  beseech 

The  operations  of  the  Lord,  enu-  you,  your  bag  from  your  back,  and  open 

merated  in  the  preceding  article,  which  it,  which  you  do  freely  at  home,  and  you 

are  reformation,  regeneration,  renova-  will  see.     I  know  that  those  who  are 

tion,  vivification,  sinctification,  justifi-  meant  by  Lucifer  in  Isaiah,  and  who 

cation,  purification,  remission  of  sins,  are  of  Babel,  when  they  enter  the  tem- 

and  finallv  salvation,  flow  in  from  the  pie,  and  especially  when  they  ascend 

Lord,  as  well  with  the  clergy  as  with  the  pulpit,  particularly  those  who  call 

the  laity,  and  are  received  by  those  themselves  of  the  society  of  Jesus  are 


lostecb,  Google 


126  Concerning  the  Holy  Sptttt. 

hurried  away  by  a  zeal  which,  in  many  at  home,  the  door  .s  opened,  which 

cases,  is  from  infernal  love ;  and  iheace  shuts  up  the  internal  of  their  mind,  and 

they   scream    more   vehemently,   and  then  sometimes  they  laugh    at  those 

fetch  deeper  sighs  from  their  breasts,  things  which  they  have  preached  iu 

than  tiiose  who  are  in  zeal  from  heav-  public,  saying  in  heart,  that  theologies 

eoly  love.     That  there  are  two  other  things  are  specious  snares  for  catching 

spiritual   operations   with    the   clergy  doves. 

may  be  seen  below,  n.  155.  148.  The  internal  and  external  of 

147,  The  church  is  yet  almost  igno-  such  persons  may  be  likened  to  poisons 

rant,  that  in  all  the  will  and  thought,  covered  over  with  crusts  of  sugar;  and 

and  thence  in  all  the  action  and  speech  also  to  the  wild  gourds  which  the  boys 

of  man,  there  is  an  internal  and  an  ex-  of  the  prophets  gathered  and  cast  into 

ternal,  and  that  man,  from  infancy,  is  the  pottage,  which   wh^e   they   were 

taught    to  speak   from   the  external,  eating,  they  cried  out,  Tfierc  is  death 

however  the  internal  dissents;  thence  in  the  pot,  2  Kings  iv.   38    to  43. 

proceed  dissimulation,  flattery,  and  hy-  They  may  also  be  compared  to  the 

pocrisy ;  consequently  that  he  has  du-  beast  arising  out  of  the  sea,  which  had 

plicity;    and   he  only   has  simplicity  two  horns  as  of  a  lamb,  and  spoke  as 

whose  externa]  thinks,  and  speaks,  and  a  dragon.  Rev.  xiii.  11.    In  what  fol- 

wills,  and  acts,  from  the  internal :  these  lows,   that   beast  is   called   the  false 

also  arc  meant  by  the  simple  in  the  prophet.     And  they  are  like  robbers 

Word,  as  Luke  viii.  15;    xi.  34;  and  in  a  city  where  the  citizens  are  moral, 

iii  other   places ;    although   they   are  who  in  the  city  act  morally  and  speak 

wiser  than  persons  of  duphcity.     That  rationally,  but  when  they  return  into 

there  is  duplicity  and  tripiicity  in  eve-  the  woods  they  are  wild  beasts ;    or 

ry  created  thing  is  evident  from  these  they  are  also  like  pirates,  who  upon 

things  in  the  human  body ;  every  nerve  the  land  are  men,  but  at  sea  croco- 

f.here  consists  of  fibres,  and  every  fibre  diles.     The  latter  and  the  former  walk 

of  fibrils ;  every  muscle  of  little  bun-  about,  while  upon  the  land  or  In  a  city, 

dies  of  fibres,   and  these  of  moving  like  panthers  clothed  in  sheep-skins, 

fibres ;  every  artery  of  coats  in  a  triple  or  like  apes  dressed  in  men's  clothes, 

series.     It  is  similar  in   the   human  before  whose  face  a  mask  is  placed, 

mind,  whose  spiritual  organism  is  such;  They  may  also  be  likened  to  a  harlot, 

this   is   according  io   what  was  said  who  anoints  herself  with  balsam,  and 

above,  that  the  human  mind  is  distin-  paints  her  face    with    carmine,    and 

guished  into  three  regions,  the  highest  clothes  herself  with  white  silk,  orna- 

of  which,  which  is  also  the  inmost,  is  mented  with  flowers ;  who,  when  she 

called  celestial,  the  middle  spiritual,  returns  to  her  house,  undresses  herself 

and  the  lowest  natural.     The  minds  in  the  presence  of  her  paramours,  and 

of  all  men,  who  deny  the  sanctity  of  infects  them  with  her  loathsome  disease, 

the  Word  and  the  divinity  of  the  Lord,  That  those,  whodetract  from  thesancti- 

think  in  the  lowest  region ;  but,  be-  ty  of  the  Word  and  the  divinity  of  the 

cause  from  infancy  they  have  learned  Lord,  are  such,  has  been  given  me  to 

pIso  the  spiritual  things  which  are  of  know,  by  the  experience  of  years  in  the 

the  church,  and  receive  them,  but  put  spiritual  world ;  for  there  all,  at  first,  are 

them  below  natural  things,  which  are  kept  in  their  externals,  but  afterwards, 

various  scientific,   political,  civil  and  when  these  ate  removed,  they  are  let 

moral  things ;  because  they  sit  lowest  into  internals,  and  then  their  comedy 

in  the  mind,  and  nearest  to  the  speech,  becomes  a  tragedy, 
they  speak  from  them  in  temples  and        149.    IV.    That  the  Lord  oper 

in  companies ;  and,  what  is  wonderfiil,  atbs  those  Virtues  in  twos f.  who 

Ihey  then  know  no  otherwise  than  that  believe  in  Him. 
they  speak  and  teach  from  the  belief        That  the  Lord  operates  those  virtues, 

of  them;  when,  nevertheless,  as  soon  which  are  meant  by  the  sending  of  the 

as  they  are  at  liberty,  which  is  the  case  Holy  Spirit,  m  those  who  believ   iti 


Conrcrning  the  floJi/  Sjiirit  131 

Hini,  thai  is,  that  lie  reforms,  regpner-  and  di-position  h  also  from  ihe  Lord 
ales,  reooiates,  riYihes,  sanctifieB,  jus-  but  il  man  does  not  receive  them  with 
tihes,  purifies  trom  evils,  and  finally  a  free  spirit,  then,  notwithstanding  th« 
saves  them,  i=  evident  ftom  all  those  effort  of  the  Lord,  which  constantlj 
passages  m  the  Word,  which  may  be  continues,  H*"  cannot  introduce  them 
sHen  adduced  above,  n  108,  to  proie  151  To  believe  in  the  Lord  is  noi 
that  those  have  salvation  and  eternal  only  to  acknowledge  him,  but  also  to 
hfe,  who  believe  in  the  Iiord,  and,  do  his  commandments;  for  only  to 
moreover,  from  this ,  Jesu!,  satd,  W/io-  acknowledge  him  is  only  of  the  thought, 
soever  bglibygth  in  Mb,  as  the  Senp-  &om  some  understanding;  but  to  do 
ture  saitk,  out  of  his  belly  shall  fiow  his  commandments  is  also  of  acknowl- 
rivers  of  living  water;  this  He  said  edgment  from  the  will.  The  mind 
concerning  ilw-  Spirit  which  those  loho  of  man  consists  of  understanding  and 
liELiEVE  IN  Him  were  about  to  receive,  will,  and  it  is  the  part  of  tlie  under* 
John  vii.  3S,  39 ;  and  also  from  this;  standing  to  think,  and  of  the  will  to 
The  testimony  op  Jesus  is  the  do ;  wherefore,  while  man  only  ac- 
Spirit  op  PROPHECY,  Rev.  xix.  10.  knowledges  from  the  thought  of  the 
By  the  spirit  of  prophecy  ie  meant  the  understanding,  he  goes  to  the  Lord  on- 
truth  ofdoctrine  from  the  Word  ;pj'opS-  ly  with  half  of  the  mind;  but  when  he 
ecy  signifies  no  other  than  doctrine,  does  his  commandments,  then  with  the 
and  to  prophesy,  to  teach  it;  and  by  whole;  and  this  is  to  believe.  Other- 
the  testimony  of  Jesus  is  meant  con-  wise,  a  man  may  divide  his  heart,  and 
fession  from  faith  in  Him.  The  like  compel  its  surface  to  raise  itself  up- 
is  meant  by  his  testimony  in  this  pas-  wards,  while  its  flesh  turns  itself  down- 
sage:  The  angels  of  MiiAml  overcame  wards;  and  thus  he  files,  like  an  ea- 
the  dragon,  hy  the  blood  of  the  Lamb,  gle,  between  heaven  and  hell;  and  yet 
and  by  the  Word  of  his  testimony  ;  man  does  not  follow  his  sight,  but  the 
and  the  dragon  went  away  to  make  delights  of  his  I5esh  ;  and  because  this 
war  with  the  rest  of  Iter  seed,  who  kept  is  in  hell,  therefore  he  flies  down  thith- 
the  commandments  of  Ood,  and  have  er ;  and,  after  he  has  there  sacrificed 
the  testimony  of  Jesus  Christ,  Rev.  xii.  to  his  sensual  pleasures,  and  poured 
11,  17.  out  libations  of  wine  to  demons,  he  puts 
150.  The  reason  why  those  who  on  a  countenance  of  gayety,  and  causes 
believe  in  the  Lord  Jesus  Christ  are  his  eyes  to  sparkle  with  fire,  and  thus 
about  to  receive  those  spiritual  virtues,  counterfeits  an  angel  of  light.  Such 
ii,  because  He  is  salvation  and  eternal  satans  those  become,  after  death,  who 
li'e ;  salvation,  because  he  is  the  Sa-  acknowledge  the  Lord  and  do  not  obey 
vior ;  this  also  is  his  name,  Jesus ;  eter-  his  commandments, 
nal  life,  because  those  in  whom  He  is,  152.  It  was  shown,  in  the  foregoing 
and  who  are  in  Him,  have  eternal  life ;  article,  that  the  salvation  and  eternal 
wherefore  also  He  is  called  eternal  life  of  men  are  the  first  and  the  last 
Life,  in  1  John  v.  20.  Now,  because  He  ends  of  the  Lord  ;  and,  because  the 
is  salvation  and  eternal  life,  it  follows  first  and  the  last  ends  contain  in  them 
cliat  He  is  all  that  by  which  salvation  the  mediate  ends,  it  follows  that  the 
and  eternal  life  are  obtained ;  conse-  above-mentioned  spiritual  virtues  are 
quently,  that  he  is  the  all  of  reforma-  together  in  the  Lord  and  aho  from  the 
tion,  regeneration,  renovation,  vivifica-  Lord  in  man  but  still  thej  i^ome  forth 
tion,  sanctification,  justification,  purifi-  saccessiiely  for  the  mmd  of  man 
cation  from  evils,  and  at  length  salva-  grows  like  his  body  the  body  in  stat- 
lion.  The  Lord  operates  those  virtues  ure,  but  the  mind  in  wisdom  1  hus, 
in  every  man ;  that  is.  He  strives  to  in-  also,  the  latter  is  e\alted  from  region 
troduce  them ;  and  when  man  accom-  to  region  that  lis  from  the  natm  al  to 
modates  and  disposes  himself  for  the  the  spiritual  and  from  this  to  the  ce- 
leception,  He  does  introduce  them,  lestial ;  and  in  this  region  man  is  rall- 
The  active  power  of  accommodation  ed  mse,  m  that  int  Ihg  nt    and  m  the 


.,gle 


128  Concerning  the  Holy  Spint. 

lowest   sdentific;    but  this  exaltation  cdve  of  mine,  and  announce  to  you, 

of  the  mind  is  not  effected  except  from  xvi.  13,  14,  15.     Tke  Holy  Spirit  was 

time  to  time ;  and  it  is  effected  as  man  not  yet,  because  Jems  was  not  yet  glo- 

procures  for  himself  truths,  and  con-  rifled,  vii.  39.     Jesus  breathed  into  the 

joins  them  to  good.     This   is  similar  disciples,    and  said,    Receive    ye   the 

to  the  case  of  one  who  is  building  a  Holy  l^rit,  xx.  23.     Whatsoever  ye 

house ;    he  first  procures  for  himself  shaU  ask  in  my  name,  this  I  will  do, 

the  materials  for  it,  as  bricks,  tiles,  that  the  Father  may  he  glorified  in  the 

beams  and  rafters;  and  thus  he  lays  jSwi.   If  ye  shall  ask  any  thing  in  my 

the  foundation,  raises  the  walls,  divides  name,  I  will  do  it,  siv.  13,  14.     From 

it  into  rooms,  makes  doors  for  them,  these  passages,  it  is  very  manifest  that 

and  windows  in  the  walls,  and  stairs  the  Lord  sends  the  Holy  Spirit,  that  is, 

from  one  story  to  aaother ;    al]  these  operates  those  things,  which   at   this 

things  are  together  in  the  end,  which  day  are  ascribed  to  the  Holy  Spirit,  as 

is  a  commodious  and  elegant  habita-  to  a  God  by  himself;  for  He  said  that 

tion,  which  he  foresees  and  provides.  He  was  about  to  send  him  from  the 

It  is  similar  with  a  temple ;  all  things  Father ;    that  He  was  about  to  send 

requisite  for  the  building  of  this  exist  him  to  you ;  that  the  Holy  Spirit  was 

together  in  the  end,  which  is  the  wor-  not  yet,  because  Jesus  was  not  yet  glo- 

shipofGod.     It  is  similar  with  all  oth-  rifled;  that  after  the  glorification  He 

er  things,  as  with  gardens  and  fields,  breathed  into  ike  disciples,  and  said, 

and  also  with  offices  and  employments.  Receive  ye  the  Holy  Spirit ;  and  also 

for  which  the  end  procures  for  itself  that'  He  said,  Whatsoever  ye  sJudl  ask 

the  requisite  means.  the  Father  in  my  name,  I  will  do;  as 

153.  V.  That  the  Loho  opekates  also  that  tlie  Paraclete  is  about  to  re- 

iiF  Himself  from  the  Fatker,  ano  eeioe  of  mine,  what  He  will  announce. 

NOT  vice  versa.  That  the  Paraclete  is  the  same  with 

By  operating  is  here  meant  the  same  the   Holy  Spirit,  may  be  seen,  John 

thing  as  by  sending  the  Holy  Spirit,  xiv.  96.     That  God  the  Father  doea 

since  the  above-mentioned  operations,  not  operate  those  virtues  of  Himself 

which  are,  in  general,  reformation,  re-  through  the  Son,  but  that  the  Son  of 

generation,    renovation,     vivtfication,  Himself  operates  them  from  the  Fa- 

sanctiflcation,  jostiflcation,  puriflcation  ther,  is  evident  from  these  words :  No 

from  evils,  and  remissionof  sins,  which  one  hath  ever  seen  God;   the  only-be- 

are  at  this  day  attributed  to  the  Holy  gotten  Son,  who  is  in  the  bosom  of  the 

Spirit,  as  to  a  God  by  Himself,  are  the  Father,  He  hath  manifested  Htm,  John 

operations  of  the  Lord.     That  these  i.  18 ;  and  in  another  place,  Te  have 

are  of  the  Lord  from  the  Father,  and  not  heard  the  voice  of  the  Father  at  any 

not  vice  versA,  shall  be  flrst  confirmed  Ume,  nor  seen  Us  shape,  v.  37,     From 

from  the  Word,  and  afterwards  illus-  these,  therefore,  it  follows,  that  God 

trated  by  many  things  which  are  of  the  Father  operates  in  the  Son,  and 

reason.     From  the   Word  by   these :  into  the   Son,  but  not  by  the  Son  ■ 

When  the  Paraclete  shall  have  come,  but  that  the  Lord  operates  of  Himsell 

WHOM  I  AM  ABOUT  TO  SEND  PROM  THE  from   thc   Father ;    for  He  says,    AU 

Fa-THer,  the  Spirit  of  truth  which  pro-  things  of  the  Father  are  mine,  John 

eeedeth  from  the    Father,    He  shall  xvi.  14;  that  the  Father  hath  given  aU 

testify   of  Me,   John   xv.  26.     If  I  things  into  lite  hand  of  the  Son,  Hi.  35; 

go  not  msay,  the  Paraclete  will  not  and  also  that,  As  the  Father  hath  life 

come  to  you;  but  if  I  go,  I  will  send  in  Himself,  so  He  hath  given  to  the 

Him  to  yod,  xvi.  7.      The  Paraclete,  Son  to  have  life  in  Himself,  v.  26 ;    as 

the  Spirit  of  truth,  Kill  not  speak  from  also.    The  words  which  I  speak   art 

Himself,  but  He  will  receive  of  mine,  spirit  and  life,  vi.  63.     The   reason 

and  announce  to  you;  aU  things,  what-  why  the  Lord  says  that  the  Spirit  of 

soever  the  Father  hath,  are  mine  ;  on  truth  proceeds  from  the  Father,  John 

account  of  this  I  said,  thai  He  shall  re-  xv,  2S,  is,  because  it  proceeds  from  God 


[loste<:b,COOt^lc 


Concerning  the  Holy  Spirit.  129 

the  Fatlier  into  the  Son,  andcut  of  the  from  them;  every  single  tenet  also  maj 

Son  from  the  Father ;    wherefore  also  he  explained  in  a  thousand  ways,  for 

He  says,  In  that  day  ye  shall  knmo  it  is  like  a  cornucopia^  from  which  ere- 

that  the  Fatker  ts  in  Me,  and  Tin  the  ry  one  takes  out  what  is  favorable  and 

Fathtr,andi)einMe,andIinyov,Tdv.  adapted  to  his  own   genius,  and  ex- 

11,20.     From  these  plain  declarations  plains  it  according  to  his  own  talent, 

of  the  Ijord,  an  error  in  the  Oiiristiaa  This  may  be  illustrated  by  the  action 

world  ia  very  manifest,  which  is,  that  of  the  heart  in  the  lungs  and  into  them 

God  the  Father  sends  the  Holy  Spirit  and  by  the  re-action  of  the  lungs  of 

to  man ;    and  the  error  of  the  Greek  themselves  Irom  the  heart     these  are 

church,  that  the  Holy  Spirit  proceeds  two  distinct  things  but  stdl  reciprocal 

immediately    from    God    the    Father,  iy  united    the  lungs  respire  of  them 

This,  that  the  Lord  of  Himself  sends  selves    from    thp   heart     but  not  the 

Him  from  the  Father,  and  not  vice  ver-  heart  by  the  lungs    if  this  ihoidd  be 

$&,  is  from  heaven ;  and  the  angels  call  done,  both  w  uld  atop      It  is  similar 

it  an  arcamaa,  because  it  was  never  also  with  the  action  of  the  heart  in  the 

before  made  known  in  the  world.  viscera  and   into  the   viscera  o!  the 

154.  These  things  may  be  Ulustrat-  whole  body     the  heart  sends  torth  the 

ed  by  many  things  which  are  of  reason,  blood  in  all  directions  but  the  viscera 

as  by  these  r    It  is  known  that  the  receive  it  thence  ea(,h  one  its  proper 

apostles,  after  they  had  received  the  share,  according  to  the  kind  jt  use 

gift  of  the  Holy  Spirit  from  the  Lord,  which  it  performn    and  also  acis  ic 

■jreached  the  Gospel  through  a  great  cording  io  it    thus  each  acti  different 

part  of  the  world,  and  that  they  pro-  ly.     The  same  thing  may  be  lUustrat 

mulgated  it  by  speaking  and  writings ;  ed  by  these    Evil  from  parpnts  wl  ich 

and  they  did  this  of  themselves  from  is  called  leredttary   acts  in  man  ind 

the  Lord ;  for  Peter  taught  and  wrote  into  man    in  like  manner  good  from 

in  one  manner,  James  in  another,  John  the  Lord ;  the  latter  from  above  or  from 

ill  another,  and  Paul  in  another;  each  within,  the  former  from  below  or  from 

according  to    his    own    intelligence;  without;    if  evil  should  act  by  man, 

the  Lord  filled  them  all  with  his  Spirit,  he    would   not    be    capable  of  being 

i)ut  each  took  of  it  a  portion  according  reformed,  nor  would  he  be  a  subject  of 

to  the  quality  of  his  perception,  and  blame;   in  like  manner,  if  good  from 

they  exercised  it  according  to  the  ([ual-  the    Lord    should    act    by    man,   he 

ity  of  their  ability.     All  the  angels  in  would  not  be  capable  of  being  reform- 

the  heavens  are  filled  by  the  Lord,  for  ed;  but  because  each  depends  on  the 

they  are  in  the  Lord  and  the  Lord  in  free  choice  of  man,  he  becomes  guilty 

them ;   but  still  each  speaks  and  acta  when  he  acts  of  himself  from  evil,  and 

according  to  the   state  of  his  mind,  guiltless  when  he  acts  of  himself  from 

some  in  simplicity,  some  in  wisdom,  so  good.     Now,  because  evil  ia  the  devil, 

with  an  infinite  variety;  and  yet  every  and  good  is  the  Lord,  he  becomes  guilty 

one  speaks  of  himself  from  the  Lord,  if  he  acts  from  the  devil,  and  guiltless  if 

It  is  similar  with  every  minister  of  the  he  acts  from  the  Lord.     It  is  from  that 

church,  whether  he  be  in  truths  or  in  free  choic        h'  h         y  m  n  I  as    h 

falsities ;     each  has    his    own  mouth  man  is  cap  bl      fbn       fmd      I 

and  his  own   intelligence,    and  each  is  similar       h    II    1      n     n  1       d 

speaks   from   his  own  mind,  that  is,  ternalofm  n      1  w     d 

from  hia  spirit  which  he  possesses.     All  things,   bu        II         p       lly  d 

theProtestants,  whether  they  are  called  the  intern  1  1  I    nl 

Evangelical   or  Reformed,  after  they  into  it,   b  doe  b      h 

have  been  instructed  in  the  tenets  de-  external ;    f       h         er  al  1        a 

livered  by  Luther,  Melancthon,  or  Cal-  thousand  h    g  h    h  h  1 

vii,—these!eadersor  their  tenets  do  not  takes  onl  h  d     d 

7f  themselves  speak  through  their  fol-  louse;  fi  h  i      m       by 

loivers,  buttheirfoUowersof  themselves  which  is  m  h      m  nd       1  nary 

17 


tlostecb,  Google 


130 

and  perceptive,  there  are  great  accu- 
mulations of  ideas  in  a  Yolume,  which, 
if  they  should  flow  out  through  the 
mouth  of  man,  would  be  like  the  rush- 
ing of  wind  from  a  pair  of  bellows. 
The  internal,  because  it  invokes  uni- 


Concernin^  the  Holy  Spirit. 


a  flow     bed 


the  « 


al      k 


.     ed  ti 
deo,  from  which 


Buffici  n    f  The  Word  of  the 

Iiord      I  k  a  flower-bed,  or 

a  gard  n  1  h  Word  is  in  any 
degree     f  full  n    he  internal  of 

man,     la  p    ks  and  acts  of 

himself  f  n  h  Word,  and  not 
the  W  d  h  gh  h  m  It  is  similar 
with  1  L  d  b  se  He  is  the 
Word     h  1     D     ne  Truth  and 

the  Di  G     d    h        n ;  the  Lord  of 

Himself  h  h  Word,  acts  in 
man         d  1  but    not    by 

him,   b  n  ts  and   speaks 

freely  tr  m  h    Lo  d      bile  he  acts  and 
speaks  f         h    W    d      But  this  may 
be  mo  e  tan  I  arly    llust    t  d  b     tl 
mutual   mte    ou  se  be  h     so 

and  body  wh    1       o  ar    d 
reciprocally  un  t  d     th     so 
the  body  and    n      th 
by  th     b  dy    b  t  tl  e 
itself  f   m    1  IT  M 

does    not    act    by   the  bo 
cause  they  do  not  consu 
ate  with  each  other;  no 
command  or  request  th 
this  or  that,  or  to  speak  from  its  mouth  _: 
nor  docs  the  body  require  or  ask  the 
soul  to  give  or  supply  any  thing,  for 
every  thing  of  the  sou!  is  of  the  body, 
mutually  and  reciprocally.     It  is  simi- 
lar with  the  Divine  and  Human  of  the 
Lord  ;  for  the  Divine  of  the  Father  is 
the  soul  of  his  Human,  and  the  Hu- 
man is  his  body ;  and  the  Human  does 
not  ask  of  its  Divine  to  tell  what  it 
shall  speak  or  do ;  wherefore  the  Lord 
(raj's,  /» that  day  t/e  shall  ask  i     m 
name,  and  I  do  not  tell  you  that  I     U 
ask  the  Father  for  you  ;f or  f he  F   h 
himself  lovelk  you,  because  ye  have 
Me,Johaxvi.^,27;inthatday,ia   ft 
theglorification,thatis,  afterperfeo      d 
absolute  union  with  the  Father.     T 
arcanum  ia  from  the  Lord  himse 
those  who  will  be  of  his  New  Chi 


155.  It  was  E  own  above,  in  the 
third  article,  that  that  divine  virtue, 
which  is  meant  by  the  operation  of  tha 
Holy  Spirit,  with  the  clergy  in  partic- 
ular, is  Ulustration  and  instruction. 
But,  in  addition  to  these  two,  there  are 
two  intermediate  ones,  which  are  per- 
ception and  disposition ;  wherefore 
there  are  four,  which  with  the  clergy 
follow  in  order — lUustraUon,  Perc^ 
lion,  Dispositiojt,  and  Instruction.  Il- 
lustration is  from  the  Lord.  Peh- 
CEPTiON  is  with  man  according  to  the 
state  of  his  mind,  formed  by  doctrinals; 
if  these  are  true,  the  perception  be- 
comes clear  from  the  light  which  illus- 
trates ;  but  if  they  are  false,  the  per- 
ception becomes  obscure,  which,  how- 
ever, may  appear  as  if  it  were  clear 
from  confirmations;  but  this  is  from 
the  light  of  infatuation,  which  to  mere- 
ly natural  sight  is  like  clearness.  But 
Disposition  is  from  the  affection  of 
tJielove  of  the  will;  the  delight  of  this 
I       d'  p  ses;  if  this  be  a  delight  of 

h  f  evil  and  the  false  thence,  it 

eal  which  outwardly  is  fierce, 
b  rning,  and  flaming,  and  in- 
is  anger,  rage,  and  unmerci 
but   if  it  be  of  good,    and 
truth,  it  is  outwardly  mild, 
undering  and  glowing,  and 
t  is  charity,  grace  and  mer- 
B      Instruction  follows  as  an 
ff  n  the  preceding  as  causes. 

Thus  illustration,  which  is  from  the 
Lord,  is  turned  into  various  lights  and 
into  various  heats,  with  every  one,  ac- 
cording to  the  state  of  his  mind. 

156.  VI.  That  the  Spirit  op  Man 
la  HIS  Mind,  and  whatb 


By  thespmYof  man,  in  the  Ci 
no  other  is  meant  than  his  mind  ;  for  it 
is  this  which  lives  after  death,  and  tlien 
ia  called  a  spirit ;  if  good,  an  angelic 
p'  ■        d    f  d     n         If"! 


^'cS'^ 


Concerning  the  Holy  Spirit.  131 

believe  that  the  mind  of  man  is  only  of  wliorcctoms,  ICosea  v.  4;  Zech.  iv. 
in  the  head  ;  it  is  there  only  ia  the  12.  That  every  heart  may  melt,  and 
principles,  ftoin  which  first  proceeds  every  spirit  may  be  contracted,  Ezet. 
every  thing  that  man  thinks  from  the  xxi.  7.  That  which  nseendeth  upon 
understanding,  and  acts  from  the  will ;  your  spirit  shall  tuxer  be  done,  £zek, 
but  it  is  in  the  body,  in  the  derivatives  kx.  32.  Only  in  his  spirit  there  is  no 
formed  for  sensation  and  action ;  and  guile,  Psalm  xxxii.  3.  The  spint  oj 
because  inwardly  it  adheres  to  the  Pharaoh  teas  troubled.  Gen.  xli.  8.  In 
(hings  of  the  body,  it  imparts  to  them  like  manner  of  Nebuchadnezzar,  Dan 
sense  and  motion,  and  inspires  a  sort  li.  3.  From  these  and  very  many  oth- 
of  perception,  that  the  hody  thinks  and  er  passages,  it  is  very  manifest  that 
acts  of  itself;  but  every  wise  man  spirit  signifies  the  mind  of  man,  and 
knows  that  this  is  a  fallacy.  Now,  such  things  as  are  of  the  mind, 
because  the  spirit  of  maa  thinks  from  157.  Since  by  the  spirit  of  man  is 
tlie  understanding,  and  acts  from  the  meant  his  mind,  therefore,  by  being 
will,  and  the  body  not  from  itself,  but  in  the  spirit,  vvhich  is  sometimes 
from  that,  it  follows,  that  by  the  spirit  said  in  the  Word,  is  meant  a  stale  of 
of  man,  is  meant  his  ■  intelligence  and  the  mind  separate  from  the  body ;  and 
the  affection  of  love,  and  whatever  pro-  because,  in  that  state,  tlie  prophets  saw 
ceeds  from  them  and  operates.  That  such  things  as  exist  in  the  spirifual 
the  spirit  of  man  signifies  such  things  world,  therefore  that  is  called  the  vision 
as  are  of  the  mind,  is  evident  from  of  God.  Their  state  then  was  such 
many  passages  in  the  Word,  which,  as  that  of  spirits  themselves  is,  and  an- 
while  they  are  only  adduced,  it  may  be  gels  in  that  world.  In  that  state,  the 
seen  by  any  one  that  they  are  no  oth-  spirit  of  man,  like  his  mind  as  to  sight, 
er.  Of  the  many  these  are  a  few  : —  may  be  transported  from  place  to  place, 
Bnaleel  was  jiUed  with  the  spirit  of  the  body  remaining  in  its  own.  This 
wisdom,  intelUgence  and  science,  Eitod.  is  the  state  in  which  1  have  now  been 
xxxi.  3.  Nebuchadnezzar  concern-  for  twenty-six  years,  with  this  differ- 
ing Daniel,  That  an  excellent  spirit  of  ence,  that  I  have  been  in  the  spirit 
science,  inteUigenee  and  wisdom  was  in  and  at  the  same  time  in  the  body,  and 
kiia,  Dan.  V.  19.  Joshua  was  filed  only  several  times  out  of  the  body. 
with,  the  spirit  of  wisdom,  Deut.  xxsiv.  That  Ezekiel,  Zechariah,  Daniel,  and 
9.  Mdkeforyoua  new  heart  and  a  John  when  he  wrote  the  Revelation, 
new  spirit,  Ezek.  xviii.  31.  Slessed  were  in  that  state,  is  evident  from  the 
are  the  poor  in  spirit,  because  of  such  following  passages  :  Ezekiel  says, 
is  the  kingdom  of  the  heavens.  Matt.  v.  The  spirit  took  me  up  and  brought 
3.  I  dwell  in  the  contrite  and  humble  me  back  into  CStaldea,  to  the  cetptivity, 
spirit,  to  revive  the  spirit  of  the  humble,  in  the  vision  op  God,  in  the  spirit  of 
Isaiah  Ivii.  15.  The  sacrifices  of  God  God  ;  so  the  vision  which  fsiue  ascend- 
are  a  broken  spirit,  Psalm  li.  19.  I  ed  upon  me,  xi.  1,  24.  Tliat  the  spir- 
will  give  the  robe  of  praise  instead  of  it  took  him  up,  and  he  Jieard  behind 
a  contracted  spirit,  Isaiah  Ixi.  3  ;  be-  him  an  earthquake,  iii.  12,  14.  That 
sides  in  other  places.  That  spirit  sig-  the  spirit  lifted  Mm  up  between  the 
nifies  such  things  as  are  of  a  perverted  earth  and  the  heaoen,  and  carried  him 
and  wicked  mind,  is  evident  from  moay  to  Jerusalem,  and  he  saw  abomi- 
these  L  He  smd  to  the  foolish  prophets,  nations,  viii.  3,  and  following  verses 
mho  go  away  after  their  own  spirit,  That  he  sain  four  animals,  which  were 
Ezek.  xiii.  3.  Conceive  chaff,  bring  cherubs,  and  various  things  with  them, 
forth  stubble;  as  to  your  spirit,  fire  i.  and  x.  And  also  a  new  earth,  and 
shall  devoitr  you,  Isaiah  xxxiii.  11.  a  new  ien^lc,  and  an  angel,  measuring 
A  man  who  wonders  in  spirit,  and  bah-  them,  xl.  to  xlviii ;  that  he  was  then  in 
hies  falsehood,  Micah  ii.  11.  A  gene-  vision  and  in  the  spirit,  xl.  2,  xJiii.  15 
ration  whose  spirit  was  not  steadfast  The  case  was  similar  with  Zuciiii 
WiiAftorf,  Psalm'xxviii.  8.     Tlte  spirit  in  whom  there  was  then   an   i 


./Google 


132  Concemirtg  the  Holy  Spirit. 

when  he  saw  a  man  riding  on  horse-        158.    A  Corollary.   Since  we  havfi 

hack  among  the  myrtlertreei,  i.  8,  and  treated,  in  this  chapter,  concerning  the 

following  verses.     Four  lioms,  and  a  Holy  Spirit,  it  deserves  particularly 

man  in  whose  hand  was  a  measuring  to  be  observed,  that,  in  the  Word  of 

A'ft«,  ii.    1,  5,   and  following  verses,  the  Old  Testament,  the  Holy  Spirit  is 

Joshua,  the  high  priest,  v.  1,  6.     Four  nowhere  named,  but  only  the  Spirit  of 

chariots,  going  out  between  two  moun-  Holiness,  in  three  places;  once  in  Da 

tains,  and  horses,  vi.  1,  and  frillowing  vid,  PsaJm  Ii.  13;  and  twice  in  Isaiah, 

verses.     In  a  similar  state  wasDANip.i,  Ixiii.  10,  11 ;    but  io  the  Word  of  the 

when  he  saw  four  beasts  coming  up  New  Testament,  both  in  the  Evange- 

out  of  the  sea,  and  many  more  things  lists  and  in  the  Acts  of  the  Apostles, 

concerning  them,  vii.  I,  and  following  and  in  their  Epistles,  frequently:  the 

verses ;    when  he  saw  the  battles  of  reaaou  is,  because  the  Holy  Spirit  was 

the  ram  and  the  he-goat,  viii.  1,  and  then  for  the  first  time,  when  the  Lord 

following  verses.     That  he  saw  those  came  into  the  world,  for  it  proceeds 

thingstnMsioB,  vii.  1,  2,  7,  13;    viii.  out  of  Him  from  the  Father;  for  the 

2;  X.  1,  7,  8;    that  the  angel  Gabriel  Lord   only  is   Holy,   Kev.    xv.   4; 

appeared  to  him  in  vision,  and  talked  wherefore  also  it  is  said,  by  the  angel 

with  him.     The  case  was  similar  with  Gabriel,  to  Mary  tlie  mother,  The  Ho- 

Jonrj,    when    he    wrote    the   Revela-  /y  Thing  which  shall  be  barn  of  thee, 

tion,    who  says  that  he  was  in   the  Luke  i.  35.     The  reason  why  it  was 

sjnrit  on  the  LortTs  day,  Rev.  i.  10.  said.    The  Holy  Spirit  was  not  yet. 

That  he  was  carried  in  t/te  spirit  into  because  Jesus  was   not  yet  glorified, 

the  wilderness,  xvii.  3 ;   upon  a  high  John  vii.  39,  and  yet  it  is  said  before, 

mountain  in  the  spirit,  xxi.  10.     That  that  the  Holy  Spirit  filled  Elisabeth, 

he  saw  in  vision,  ix.  17 ;  and  in  other  Luke  i.  41,  and  Zechatiah  i.  67,  as 

places,  that  he  saw  those  things  which  also  Simeon,  ii.  25,  was,  because  the 

he  described  ;  as  that  he  saw  the  Son  Spirit  of  Jehovah   the    Father  filled 

of  man  in  the  midst  of  the  seven  can-  them,    which    was    called    the    Holy 

diesticks ;    a  tabernacle,  a  temple,  an  Spirit,  on  account  of  the  liOrd,  who 

ark,  and  an  altar,  in  heaven;  the  book  was  already  in  the  world.     This  is  the 

sealed  with  seven  seals,  and  four  horses  reason  why,  in  the  Word  of  the  Old 

goingout  of  it;  the  four  animals  around  Testament,  it  is  nowhere  said  that  the 

the  throne;  the  twelve  thousand  chos-  prophets  spoke  from  the  Holy  Spirit,  bul 

en  out  of  each  tribe;    tlie  Lamb  on  from  Jehovah;  for  every  where  it  is  said, 

Mount  Zion ;  loc    ts  d    g  out  of  Jehovah  spoke   to  me ;   The  word  oj 

the  abyss;  the  d  h     battle  Jehovah  came  tome;  Jehovalt   said: 

with  Michael;  m  n    ng  forth  the  saying  of  Jehovah.    That  no  one 

a  male  child,  a  d  fi  he  wil-  may  doubt  but  that  it  is  so,  I  will  cite 

derness  on  ac      n  dragon  ;  only  from  Jeremiah,  where  these  things 

two  beasts,  one  g  of  the  are  said  :    i.  4,  7,  11,  12,  13,  14,  19; 

sea  and  the  oh  rth ;  a  ii.  1,  2,  3,  4,  5,  9,  19,  22,  31 ;  iii.  I , 

woman  sitting     po  colored  6,  10,  12,  14,  10;  iv.  1,  3,  9,  17,  27  ; 

Iwast;  tlie  drag  ake  of  v.  11,  14,  18,  22, -29;  vi.  6,  9, 12,  15, 

fire  and  sulphu        wh  and  a  16,21,  22;  vii.  1,  3,  11,  13.  19,  20, 

great  supper;    h  J    usalem  21 ;  vin.  1,  3,  12,  13  ;  ix.  2,  6,  8,  12, 

coming  down,   d  d    as    to   the  14,  16,  21,  23,  24  ;  x.  1,2,  13;  xi.  1, 

gates,  the  wal     and  dations  ;  6,  9,  U,  17,  18,  2],  22  ;  xii.  14,  17  ; 

the  river  of  living  w  d      e  trees  xiii.  1,  6,  9,  11,  12,  13,14,15,25; 

of  life  yielding  h;  be-  xiv.  1,  10,  14,  If  ;    xv.  I,  9,  3,  6,  11, 

aides  many  oth       h  ng       In     similar  19,  20  ;  xvi.  1,  3,  5,  9,  14,  16;    xvii, 

state   were  Pe        J  d  John,  5,9,20,21,24;  xviii.  1, 5,6,  11,  13: 

when  they  saw  fig      d ;  and  xix.  1,  3,  6,  12,  16 ;  xx.  4  ;  xxi.  1,  4, 

Paul,  when  he  heard  from  heaven  in-  7,  8,  11,  12;  xiii.  2,  5,  6,  11   18,  24 

effable  things.  29.  30;  xxiii.  2,  5,  7,  12,  15.  24.  39 


^'cS'^ 


Cotmeming  the  Holy  Spint.  13^ 

il  38;  XKiv.  3,  5,  8;  xxv.  1,  3,  7,  8,  bucsting  forth  as  a  llame  there,  is  the 
9,  15,  27,  28, -29,  32;  xxvi.  1,  2,  18;  kindling  of  zeal  in  favor  of  them 
xxvii.  1,  2,  4,  8,  11,  16,  19,  21,  ^ ;  Tiien  the  augela  said  to  me,  "  Let  iia 
xxviii.  2,  12,  14,  16;  xxix.  4,  8,  9, 16,  pray  to  the  Lord,  that  we  may  descena 
19,  20,  21,  25,  30,  31 ;  xxx.  1,  2,  3,  and  approach,  so  that  we  may  perceive 
4,  5,  8,  10, 11, 12,  17,  IS;  xxxi.  1,  2,  what  are  the  falses,  which  with  them 
7,  10,  15,  16,  17,  23,  27,  28,  31,  32,  thus  smoke  and  burn."  And  leave  was 
33,  34,  35,  36,  37,  38;  xxxii.  1,  6,  14,  given;  audio,  there  appeared  around 
15,  25,  26,  28,  30,  36,  41 ;  xxxiii.  1,  us  a  pillar  of  light,  extending  to  that 
2,  4,  10,  12,  13,  17,  19,  20,  23,  25 ;  place ;  and  then  we  saw  four  compa- 
xxxiv.  1,  2,  4,  8,  12,  13,  17, 22 ;  xxxv.  nies  of  spirits  who  were  strenuously 
1,  13,  17,  18,  19;  xxxvi.  1,  6,  27,  29,  maintaining  that  God  the  Fs^ther,  be- 
30 ;  xsxvii,  6,  7,  9 ;  xxxviii.  2,  3,  17 ;  cause  he  is  invisible,  is  to  be  approach- 
xxxix.  15,  16,  17,  18 ;  xl.  1 ;  xlii.  7, 9,  ed  and  worshipped,  and  /lot  his  Son 
15,  18,  19;  xliii.  8,  10;  xliv.  I,  2,  7,  born  in  the  world,  because  He  is  a 
11,24,25,26,30;  xlv.  1,2,5;  xlvi.  man  and  visible.  When  I  looked  to 
1,23,25,28;  xlvii.  1;  xlviii.  1,8,12,  the  sides,  at  the  left  appeared  the  learn- 
30,  35,  33,  40,  43,  44,  47;  xlix.  2,  5,  ed  of  the  clergy,  and  behind  them  the 
6,  7,  12,  13,  16,  18,  26,  23,  30,  32,  unlearned  ;  and  at  the  right  the  leain- 
35,  37,  38,  39;  1.  1,  4,  10,  18,  90,  21,  ed  of  the  laity,  and  behind  them  the 
30,  31,  33,  35,  40;  li,  25,  33,  36,  39,  unlearned;  but  between  us  and  them 
52,  58— these  only  in  Jeremiah ;  the  there  was  a  yawning  gulf,  which  could 
like  is  said  in  all  the  other  prophets,  not  be  passed.  But  we  turned  our  eyes 
aad  not  that  the  Holy  Spirit  spoke,  nor  and  ears  to  the  left,  where  were  the 
that  Jehovah  spoke  to  them  by  the  learned  of  the  clergy,  and  behind  them 
lloiy  Spirit-  the  unlearned,  and  we  heard  them  rea- 
■  soning  concerning  God  after  this  man- 
ner :  "  We  know  &om  the  doctrine  of 
159.  To  the  above  I  shall  add  the  our  church,  which  is  one  concerning 
Following  Relations.  Once,  when  I  God, in  the  whole  European  world,  that 
was  in  company  with  the  angels  in  God  the  Father,  because  He  is'invi^i- 
lieaven,  I  saw,  at  a  distance  below,  ble,  is  to  be  approached,  and,  at  the 
a  great  smoke,  and  occasionally  fire  same  time,  God  the  Son  and  God  the 
bi,,t:sting  out  of  it ;  and  then  I  said  to  Holy  Ghost,  who  also  are  invisible,  be- 
the  angels  who  were  talking  with  me,  cause  coeternaJ  with  the  Father  ;  and 
tiat  few  here  know  that  the  smoke,  because  God  the  Father  is  the  Creator 
seen  in  the  hells,  arises  from  falses  of  the  universe,  and  thence  in  the  uni- 
confirmed  by  reasonings,  and  that  fire  verse,  whithersoever  we  turn  our  eyes, 
is  anger  kindhng  against  those  who  He  is  present,  and  when  we  pray  to 
contradict;  to  which  I  added,  that  this  Him,  He  graciously  hears,  and,  after 
is  as  unknown  in  this  world,  as  it  is  in  having  accepted  of  the  Son's  media- 
the  world  where  I  live  in  the  body,  tion,  he  sends  the  Holy  Ghost,  who 
that  flame  is  no  other  than  smoke  set  brings  into  our  hearts  the  glory  of  his 
on  fire ;  that  it  is  so,  I  have  often  Son's  righteousness,  and  blesses  us : 
proved  by  experiment,  for  I  have  seen  we,  being  appointed  teachers  of  the 
smoke  ascending  from  the  wood  in  the  church,  while  we  preached,  sensibly 
fire-place,  and  when  I  applied  fire  to  it  perceived  the  holy  operation  of  that 
by  a  lighted  torch,  I  saw  that  smoke  mission  in  our  breasts,  and  were  ani- 
lumed  into  flame,  and  this  in  a  similar  mated  in  devotion  by  his  presence  in 
form  with  that :  for  each  particle  of  our  minds.  We  are  atlected  thus  be* 
Bmoke  becomes  a  spark,  and  they  all  cause  we  direct  all  oar  senses  towards 
Maze  together,  as  is  also  the  case  with  the  invisible  God,  who  operates  not 
lighted  gunpowder.  It  is  similar  with  singly  in  the  sight  of  our  understand- 
ihe  smoke  which  we  see  below;  this  in g,  but  universally  in  the  whole  sjs- 
consists  of  as  many  falses,  and  the  fire  tem  of  our  mind  and  body, by  liis  emis- 


,,  Google 


i;i4  Concerning  the.  Holy  Spirit. 

sary  Spirit ;  such  effects  would  not  re-  near  them  ;  and  then,  from  indignation 
suit  from  the  worship  of  a  visible  God,  that  we  had  heard  them,  they  held 
or  one  who  is  conspicuous  to  our  minds  their  peace ;  but  then  the  angels,  by  a 
as  a  man."  At  these  words,  the  unlearn-  power  given  to  them,  shut  up  the  exte- 
ed  of  the  clergy,  who  stood  behind  rior  or  lower  regions  of  their  thoughta 
them,  clapped  theii  hands,  and  added  from  which  they  spoke,  and  opened  the 
this;  "Whence  is  any  thing  holy  but  interior  or  higher  regions,  and  Irom 
from  the  Divine,  unsoen  and  impercep-  these  compelled  them  to  speak  eon- 
tible ;  at  this,  as  soon  as  it  touches  the  c«rning  God ;  and  then  they  spoke  and 
drum  of  our  ears,  the  features  of  our  said,  "What  is  God?  We  have  not' 
faces  expand,  and  we  are  exhilarated,  seen  his  shape  nor  heard  his  voice, 
as  it  were,  by  the  delights  of  an  odo-  What  then  is  God,  but  nature  in  its 
riferous  aura,  and  also  we  beat  our  firsts  and  its  lasts?  This  we  have 
breasts;  it  is  otherwise  with  the  Divine  seen,  for  it  shines  in  our  eyes;  and  thia 
seen  and  perceptible ;  this,  when  it  en-  we  have  heard,  for  it  sounds  in  oui 
ters  the  ear,  becomes  merely  natural,  ears."  On  hearing  these  words,  we 
and  not  divine.  For  a  similar  reason  the  said  to  them,  "Have  you  ever  seen 
Roman  Catholics  say  their  masses  in  Socinus,  who  acknowledged  only  God 
Latin,  and  the  hosts,  concerning  which  the  Father,  or  Arius,  who  denied  the 
they  tell  divine  mystical  things,  they  Divine  of  the  Lord  Uie  Savior,  or  any 
take  out  from  the  recesses  of  the  altars  of  their  followers?"  To  which  they 
and  show,  at  which,  as  at  the  most  sa-  replied,  "We  have  not."  "They  are," 
cred  mysteries,  the  people  fail  upon  we  said,  "  in  the  deep  below  you." 
their  knees,  and  breathe  out  something  And  presently  some  were  called  up 
holy."  Aiier  this,  we  turned  about  to-  thence,  and,  being  questioned  concern- 
wards  the  right,  where  stood  the  learn-  ing  God,  they  spoke  in  like  manner  as 
ed,  and  behind  them  the  unlearned,  of  those  had  before,  and  said,  moreover, 
the  laity;  and  from  the  learned  I  heard  "What  is  God?  We  can  make  as 
these  things:  "We  know  that  the  many  gods  as  we  please."  And  then 
wisest  amongst  the  ancients  worship-  we  said,  "  It  is  in  vain  to  talk  with  you 
ped  an  invisible  God,  whom  they  called  about  the  Son  of  God,  born  in  the 
Jehovah;  but  that  after  these,  in  the  world;  but  still  we  will  declare  this, 
age  which  succeeded,  they  made  for  that,  lest  faith  concerning  God,  in  Him 
themselves  gods  of  deceased  monarchs,  and  from  Him,  which,  because  no  one 
amongst  whom  were  Saturn,  Jupiter,  ever  saw  Him,  was,  in  the  first  and 
Neptune,  Pluto,  Apollo,  and  also  Mi-  second  age,  like  a  beautifully  colored 
nerva,  Diana,  Venus,  Themis,  and  bubble  of  water  in  the  air,  in  the  third 
built  temples  for  them,  and  performed  and  following  age  should  dwindle  into 
divine  worship ;  from  which  worship,  nothing,  it  pleased  Jehovah  God  to  de- 
whenin  time  it  degenerated,  arose  idol-  scend  and  assume  the  Human,  and 
atry,  which  at  length  filled  the  whole  thus  to  exhibit  Himself  to  view,  and  to 
.  world  with  insanity.  We  therefore  evince,  that  God  is  not  an  imaginary 
unanimously  agree  with  our  priests  and  Being,  but  the  Itself,  which  was,  is, 
elders,  that  there  were  and  are  three  and  will  be  from  eternity  to  eternity ; 
divine  Persons  from  eternity,  each  of  and  that  God  is  not  a  word  of  three  let- 
whomisGod;  and  it  is  enough  for  us  ters, but  that  Heisallof  reality  from' Al- 
that  they  are  invisible."  To  this  the  un-  pha  to  Omega;  consequently,  that  He 
learned  behind  them  added,  "We  agree,  is  the  iife  and  salvation  of  all  who  be- 
Is  not  God  God,  and  man  man  ?  But  lieve  in  Him  as  visible,  and  not  of 
we  know  that  if  any  one  should  state  those  who  say  that  they  believe  in  an 
the  proposition,  that  God  is  man,  the  invisible  God ;  for  to  believe,  to  see, 
common  herd  of  mankind,  who  have  and  to  know,  make  one ;  wherefore  (he 
a  sensual  idea  concerning  God,  would  Lord  said  to  Philip,  //e  who  seelh  and 
accede  to  it."  After  tliese  words,  their  knoteeth  Me,  seeth  and  knowclh  ike 
eyes  were  opened,  and  tiicy  saw  us  /iifAer;  and,  in  other  places,  that  it  ia 


lose,  bv  Cookie 


Conce-ming  the  Holy  Spirit.  1 35 

ihe  will  of  the  Father,  that  iliey  should  which  all  pass,  who  depart  from  the 
believe  in  the  Son,  and  whosoever  he-  natural  world.  The  reason  why  that 
lieveth  in  the  Son  hath  eternal  life,  way  was  covered  with  so  great  a  num. 
but  he  who  believeth  not  the  Son,  shall  ber  of  spirits,  is  because  several  myri 
not  see  life,  but  the  anger  of  God  ada  of  men  die  every  week,  and  ali 
abideth  on  him.  The  latter  and  the  those  after  death  pass  into  this  world 
former  He  says  in  John  iii.  15, 16, 36 ;  To  this  the  angels  added,  that  that 
xiv.  6  to  15."  On  hearing  these  things,  way  is  terminated  ia  this  world  in  the 
many  of  the  four  companies  were  so  middle  of  it,  where  we  now  are ;  the 
enraged,  that  smoke  and  fire  came  out  reason  why  it  is  terminated  in  the  mid- 
of  their  nostrils;  wherefore  we  went  die  of  it,  is,  because  on  the  side  towards 
aivay,  and  the  angels,  after  they  had  the  east  are  the  societies  which  are  in 
accompanied  me  home,  ascended  into  love  to  God  and  towards  the  neighbor; 
their  heaven.  and  to  the  left,  towards  the  west,  the 
160.  Second  Relation.  Once,  in  societies  of  those  who  are  contrary  to 
company  with  angels,  I  walked  in  the  those  loves ;  and  forwards,  in  the  south, 
world  of  spirits,  which  is  in  the  middle  the  societies  of  those  who  are  more  in- 
between  heaven  and  hell,  into  which  telligent  than  the  rest.  Thence  it  is, 
all  men  after  death  first  come,  and  are  that  new  comers  from  the  natural  world 
prepared,  the  good  for  heaven,  and  the  first  come  hither.  When  they  are  here, 
bad  for  hell ;  and  I  conversed  with  they  then  are  in  the  externals,  in  which 
them  concerning  many  things,  amongst  they  were  last  in  the  former  world,  and 
which  also  concerning  this,  that  in  the  afterwards  they  are  successively  let  in- 
world,  where  I  am  in  the  body,  there  to  their  internals,  and  are  explored  as 
appear,  in  the  time  of  night,  iiinumera-  to  their  quality,  ad  f  xp!  '  n 
ble  stars,  greater  and  smaller,  and  that  are  carried,  the  good  h  pi 
they  are  so  many  suns,  which  only  heaven, andthebad  I  pi  nh  11 
transmit  the  light  into  the  world  of  our  We  stopped  in  1  ddl  1  e 
sua ;  "  aud  w  t  a  n  d  d  a  d 
world,  also.sta  L  r  I  1  h  I  d 
jectured  that  of  h 
there  are  in  m  '  1  f  m  h  m  i 
The  angels,  be  g  s  1  j  1!  h  d  j 
discourse,  said  m  ra  a  1  w  Id  h  y 
be  as  many,  soc  eh  h  h  y  e 
heaven,  to  tho  w  k  d  h  h 
shi                     ar  c             HE               d 


5  of  t        ff  Ou  d      d       m 

of  good,  whic        G  m      I      bel    f    1       w 

thence  from  H  m  ra  e    h     nd    1        h 

because  these  a  h  11        d  h         I 

creat  oa  I  su  mg  t    11     f     I       m      Uy 

the  number  m  ad  b      u       !1  d 

tidt    '^  ireate     as  maa  m  t       n     [,  h  11 

\arld  wl  ere  men  were  to  live    who  and  thus  that  hell  f  11  n    d 

viU  be  la  a  natural  materni  body  by  the  clergy,  tha  p    pi         y  b    d 

When  we  «ere  thus  talk mg  together  terred    from   living         k  dly      Wh 

I  saw  m  the  north  a  paied  way    so  matter  is  it,  if  1  thmk  concermn^  God 

crowded  with  spirits    that  there  was  so  or  so  1     Thought  is  only  like  chaff", 

scarcely  room  to  step  between  t  vo  and  or  a  bubble  upon   the  water,  which 

I  said  to  the  angeli  that  1  had  alio  bursts  and  goes  ofl\"     Another  near 

Eeea  this  way  before,  and  that  I  had  him  said,  "  It  is  my  belief,  that  there 

heard  that  this  was  the  way  through  is  a  heaven  and  a  hell,  and  that  God 


..gk 


136  Concerning  the  Holy  Spirit. 

governs  heaven,  and  the  devil  hell ;  is  a  heaven,  if  you  will ;  hut  I  dc  not 
and  because  tjiey  are  enemies,  and  believe  there  is  a  hell.  Is  not  God  <im- 
tlience  opposed  to  each  other,  one  calls  nipoteut?  and  Is  He  not  able  to  save 
evil  what  the  other  calls  good;  and  everyone?"  Then  a  ninth,  patting  his 
that  the  moral  man,  who  can  dissera-  hand,  said,  "  God  is  not  only  omnipo- 
ble,  and  cause  evil  to  appear  as  good,  tent,  but  also  gracious,  and  cannot  send 
and  good  as  evil,  stands  on  the  side  of  any  one  into  eternal  fire ;  and  if  any 
both.  What,  then,  is  the  difference,  one  is  there,  He  cannot  but  take  him 
whether  I  am  with  the  one  or  the  other  out  thence,  and  lift  him  up."  A  tenth 
Lord,  if  he  only  favors  mel  Evil  and  ran  out  of  his  rank  into  the  midst,  and 
good  equally  delight  men."  A  third  said,  "  Neither  do  I  believe  there  is  a 
at  the  side  of  him  said,  "  Why  should  hell.  Did  not  God  send  his  Son,  and 
I  believe  that  there  is  a  heaven  and  a  did  not  He  make  an  atonement,  and 
hell,  for  who  has  come  thence  and  take  away  the  sinsof  the  whole  world? 
told?  If  every  man  lived  after  death.  What, then,  can  the  devil  avail  against 
why  should  not  one  out  of  so  great  a  that?  And  because  be  cannot  avail 
multitude  have  returned  and  told."  A  any  thing,  what  then  is  hell?"  An 
FOURTH  near  him  said,  "I  will  inform  eleventh,  who  was  a  priest,  on  hear- 
you  why  no  one  has  ever  returned  and  ing  this,  grew  warm  ajid  said,  "  Do 
told;  the  reason  is,  because  man,  as  you  not  know,  that  those  who  have  ob- 
Boon  as  he  expires  and  dies,  then  either  tained  the  faith. on  which  the  merit  of 
becomes  a  spectre,  and  is  dissipated,  or  Christ  is  inscribed,  are  saved,  and  that 
is  like  the  breath  of  the  mouth,  which  those  whom  God  elects  obtain  that 
is  only  wind.  How  can  such  a  one  re-  faith?  Is  not  election  according  to  the 
lurnandapeak  with  anyone?"  A  fifth  willof  the  Almighty?  and  is  it  not  his 
followed  him.  and  said,  "  My  friends,  prerogative  to  judge  who  are  worthy  ? 
wait  till  the  day  of  the  last  judgment,  Who  can  do  any  thing  against  his  will 
because  all  will  then  return  into  their  and  judgment  ?"  The  twelfth,  who 
own  bodies,  and  you  will  see  them,  and  was  a  politician,  was  silent ;  but,  being 
talk  with  them,  and  then  they  will  tell  asked  (o  crown  all  with  an  answer,  he 
each  other  their  destinies."  A  sixth,  said, "  I  shall  not  say  any  thing  concern- 
standing  opposite,  and  smiling,  said,  ing  heaven,  hell,  and  a  life,  afler  death, 
"  How  can  a  spirit,  which  is  wind,  re-  since  no  one  knows  any  thing  about 
(urn  into  a  body  eaten  up  by  worms,  them;  but  still  allow  the  priests,  with- 
end,  at  the  same  time  into  if  skeleton  out  rebuke,  to  preach  those  things ;  for 
liurnt  up  by  the  sun  and  reduced  to  thus  the  mmda  of  the  vulgar  are  held 
dust  ?  and  how  can  iny  one  made  an  bound  by  an  invisible  bond  to  the  laws 
Egyptian  mummy  and  mix  d  by  the  and  rulers :  does  not  the  public  safety 
apothecary  with  various  n  edicmes  depend  on  this  1" 
which  have  been  eaten  or  drunk  re  We  were  astonished  at  heiring  'Juch 
turn  and  relate  any  thmg?  Wherefore  thmgi  and  said  amongst  ourselves 
wait,  it  you  have  taith  till  that  hst  These  although  they  are  tailed 
day;  but  you  may  wait  forever  and  Christians  are  not  men  nor  beasts, 
ever  in  vain  The  sevlnth  after  bit  men  beatts "  But,  in  order  to 
this  said  It  I  believed  that  there  is  a  awaken  them  out  of  sleep,  we  said, 
heaven  and  a  hell,  and  thence  a  hie  "There  is  a  heaien  and  a  hell  and 
after  death,  1  should  also  believe  that  there  is  a  life  after  death,  you  will  be 
birds  and  beasts  would  likewise  live  convinced  that  there  is,  when  vie  dis- 
Are  not  some  of  them  equally  as  mora!  pel  the  ignorance  concerning  the  ^late 
and  rational  as  men  T  It  is  denied  that  of  life  in  which  you  now  are :  for  eve- 
beasts  live ;  wherefore  I  deny  that  men  ry  one,  in  the  first  days  after  death, 
do ;  the  reason  is  equal ;  one  follows  knows  no  otherwise  than  that  he  still 
from  the  other.  What  is  man  but  an  lives  in  the  same  world  in  which  he 
animal?"  An  eighth,  standing  behind  lived  before;  for  the  time  past  is  like 
him,  came  up,  and  said,  "  Believe  there  a  sleep  from  which,  when  any  one  n 


^•S'^ 


Conceimng  the  Holy  Sjiirit  13". 

awaked,  he  perceives  HO  otherwise  thdii  ern  region  ot  it      At  first  1  wonderep 

thiit  he  is  where  he  was.     It  is  similai'  w  hat  this  meant    but  I  recollected  that 

with  joa   now;    wherefore  you  have  by  d  mill,  and  grinding  in  a  mill,  is 

spoken  just  aa  you  thought  in  the  for-  meant  to  search  the  Word  for  things 

mer    world."     And    the    angelh    di^-  &erviceable  tor  doctrine;    wherefore  ] 

pelled  their  ignorance,  aad  then  tht;y  went  up  to  the  place  where  the  si»und 

saw  themselves  in  another  world,  and  was  heard,    and  when  I  was  near,  the 

amongst   those    whom   they    did  not  sound  ceaoed  ,  and  then  I  saw  a  kind 

know;  and  then  they  exclaimed.     Oh,  of  arched  roof  above  the  ground,  the 
where  are  we  t"     And  we  said  "  Y  nt  1 '  h  1       gh 

are  no  longer  in  the  natural  wodb  wh        Id  dddn 

in  the  spiritual  world,   and  we  ai  d       nd  b       d    b  a 

gela."    Then,  after  being  awake      h  wh    h  ai  n 

said,  "If  you  are  angels,  show  u    h  m     g     book     h 

en."     And  we  repiied,  "  Stay  h  V     d  and  n  ng 

little  while,  and  we  will  return      A  b  h      d  LI 

on  our  return,  aAer  a  half  an  h  u  p         pap  ar     nd     n     h    h 

saw  them  expecting  us,  and  said      Fh  nhu&e  b  h 

low  us  into  heaven."   And  they  pu  po         I       con  oom  h 

ed,  and  we  ascended  with  ther  d  b  h  h 

because  we  were  with  them,  thkp-  p  dai  dh 

etsopened  thegate,  andlet  usin    Ad  h  pfn        m     n 

we  said  to  those  who  at  the  th  d  h  piqdfi 

receive  new  comers,  "  Explore  those.  nceinin^   the    books    around    him. 

And  they  turned  them  about,  and  saw  He  said  that  they  ail  treated  concerning 

that  the  back  parts  of  their  heads  were  justifying  faith  ;  those  from  Sweden 

very  hollow ;  and  then  they  said,  "  De-  and  Denmark  profoundly,  those  which 

part  from  hence,  because  the  delight  were  fi'om  Germany  more  profoundly, 

of  your  love  is  that  of  doing  evil,  and  those   which  were   from  Britain  still 

Ihence  you  are  not  conjoined  to  heav-  more  profoundly,  and  those  which  were 

en,  for  in  your  hearts  you  have  denied  from  Holland  most  profoundly.     And 

God  and  despised  religion."     And  we  he  added,  that  in  various  points  they 

then  said  to  them,  "  Do  not  stay,  be-  ditfer,   but  in  the  article  concerning 

cause,  if  you  do,  you  will  be  cast  out."  justification,   and    salvation    by   faith 

And  they  hastened  down  and  departed,  alone,  they  all  agree.     Afterwards  he 

In  the  way  home,  we  spoke  concern-  said  that  he  was  now  collecting  from 

ing  the  cause  why  the  back  parts  of  the  Word  this  first  article  of  justifying 

the  heads  of  those  who  have  the  de-  faith,  that  "  God  the  Father  fell  out 

light  of  doing  evil,  are  in  this  world  of  favor  towards  mankind,  on  account 

hollow ;  and  I  said  this  was  the  cause,  of  their  iniquities ;  and  that,  therefore, 

that  man  has  two  brains,  one  in  the  in  order  to  save  men,  there  was  a  di- 

back  part  of  the  head,  which  is  called  vine  necessity  that  satisfaction,  recon- 

the  cerebellum,  and  the  other  in  the  ciliation,   propitiation    and    mediation 

fore  part,  which  is  called  the  cerebrum,  should   be  made   by  some  one,  who 

and  that  in  the  cere&e^unt  dwells  the  love  should  take  upon  himself  the  sentence 

of  the  will,  and  in  the  cerebrum  the  of  justice,  and  that  this  could  not  pos- 

thoughtoftheunderstanding;  andthat,  sibly  have  been  done  but  by  his  only 

when  the  thought  of  the  understanding  Son ;  and  that,  after  this  was  done,  a 

does  not  lead  the  love  of  man's  will,  way  of  access  was  opened  to  God  the 

the  inmost  parts  of  the  cerebelhm,  which  Father    for    his    sake  ;    for   we   say 

in  themselves  are   celestial,  fall  down  '  Father,    have   mercy  on   us   for   the 

lat,  and  thence  there  is  a  hollowness.  sake  of  the  Son.' "     And  he  said,  "  1 

Ifil.     Third  Relation.     Once  I  see  and  have  seen  that  this  is  according 

heard  in  the  spiritual  world  a  sound  to  all  reason  and  Scripture,     How  oth- 

like  '.iiat  of  a  mi'l  ■  it  was  in  the  north-  erwise  could  God  the  Father  liave  beeii 


ugk 


1 33  Concerning  the  Holy  Sjiirit. 

appri)!tehpd,  but  through  faith  in  the  trary  {o  it  as  it  is  to  rcsson.  I  tell  you 
mevit  of  the  Soni"  I  heard  this,  anii  also  that  it  is  great  effronterj  to  climb 
was  astonished  that  he  should  saj  that  up  to  (iod  the  Father,  and  not  through 
It  was  according  to  reason  and  accord-  Him  who  is  in  the  bosom  of  the  Father, 
ing  to  Scripture,  when  yet  it  is  contra-  and  alone  with  Ilim.  Have  you  nol 
ry  t9  reason  and  contrary  to  Scripture,  read  John  siv.  61"  On  hearing  these 
which  also  I  plainly  told  him.  He  words,  the  old  man  was  enraged  to 
then,  in  the  heat  of  his  zeal,  rejoined,  such  a  degree,  that  he  sprang  out  of  his 
"  How  can  you  talk  so  1"  Wherefore  seat,  and  called  to  his  scribes  that  they 
I  opened  my  mind,  saying,  "  Is  it  not  should  cast  me  out ;  and  when  I  went 
contrary  to  reason,  to  think  that  God  out  immediately,  of  my  own  accord, 
the  Father  fell  out  of  favor  [grace]  he  throw  afterme,  out  of  the  doors,  the 
towards  mankind,  and  reprobated  and  book  which  his  hand  happened  to  seize, 
excommunicated  them  ?  Is  not  divine  and  that  book  was  the  Word. 
grace  [faror]  an  attribute  of  the  Di-  162.  Fourth  Relation.  A  dis- 
vine  Essence  If  Wherefore,  to  fall  out  pute  arose  amongst  spirits,  whether  any 
of  favor  [grace]  would  be  to  fall  out  one  can  see  any  doctrinal  theological 
of  the  Divine  Essence ;  and  to  fall  out  truth  in  the  Word,  except  from  the 
of  his  Divine  Essence  would  be  to  be  Lord.  They  all  agreed  in  this,  that 
no  longer  God.  Can  God  be  alienated  no  one  can,  except  from  God,  because 
from  Himself?  Believe  me,  that  grace,  no  one  can  take  any  thing,  unless  it  be 
on  the  part  of  God,  as  it  is  infinite,  is  given  Mm  from  heaven,  John  iii.  27. 
also  eternal ;  the  grace  of  God,  on  the  Wherefore  it  was  disputed  whether 
part  of  man,  may  be  lost,  if  he  does  any  one  can,  unless  he  goes  to  the 
not  receive  it ;  if  grace  should  recede  Lord  immediately.  They  said,  on  one 
from  God,  all  heaven  and  all  the  h«-  side,  that  the  Lord  ought  to  be  ap. 
man  race  would  inevitably  perish ;  preached  directly,  because  He  is  the 
wherefore  grace  remains  on  the  part  Word ;  on  the  other  side,  that  doctri- 
of  God  to  eternity,  not  only  towards  nal  truth  may  also  be  seen  when  God 
angola  and  men,  but  also  towards  the  the  Father  is  approached  immediately : 
devils  in  hell.  Since  this  is  according  wherefore  the  dispute  came  to  this 
to  reason,  why  do  you  say  that  the  on-  first  principle.  Whether  it  be  lawful 
ly  way  of  access  to  God  the  Father  is  for  any  Christian  to  go  to  God  the 
through  faith  in  the  merit  of  the  Son,  Father- immediately,  and  thus  to  climb 
when  yet  there  is  perpetual  access  over  the  Lord,  and  whether  this  be  not 
through  grace?  But  why  do  you  say  indecent  and  rash  insolence  and  audaei- 
access  to  (jod  the  Father  for  the  sake  ty,  because  the  Lord  says  that  no  one 
of  the  Son,  and  not  through  the  Son?  cometh  to  tlte  Father  except  through 
IsnottheSontheMediatorandSaviot?  7ftm,  John  xiv.  6.  But  they  left  this 
Why  do  you  not  go  to  the  Mediator  and  and  said,  that  man  can  see  doctrinal 
Savior  himself?  lanolHeGodandMan?  truth  from  the  Word  by  his  own  natu- 
DocB  any  one  on  earth  go  immediately  ral  light ;  but  this  was  rejected :  where- 
to any  Ciesar,  king  or  prince?  Should  foro  they  insisted  that  it  may  be  seen 
there  not  be  some  one  to  procure  aa-  by  those  who  pray  to  God  the  Father, 
mission  and  introduce  him  1  Do  you  And  something  was  read  to  them  from 
not  know  that  the  Lord  came  into  the  the  Word,  and  then  they  prayed  upon 
world  that  He  might  introduce  us  to  their  knees  that  God  the  Father  would 
the  Father  ?  and  that  no  access  is  given  enlighten  them;  and  to  the  words 
except  through  Him  ?  and  that  this  ac-  which  were  read  to  them  from  the 
cess  is  perpetual,  when  you  go  imme-  Word,  they  said  that  this  and  that  was 
diately  to  the  Lord  himself,  since  He  true  there ;  but  it  was  false  :  thug  save, 
ia  in  the  Father  and  the  Father  in  Him  ?  ral  times,  even  till  they  were  tired.  At 
Search  now  in  the  Scripture,  and  you  length  they  confessed  that  thej  could 
will  see  that  this  is  according  to  it.  and  not.  But  those,  on  the  other  hand, 
that  your  way  to  the  Father  is  as  con-  who  went  to  the  Lord    immediately, 


^'a'^ 


Concerning  the  Holy  S]nrit.  139 

saw  truths,  and  informed  the  others,  who  are  there,  and  others  like  them, 
After  this  dispute  was  thus  ended,  are  also  called,  by  the  angels,  owls  and 
there  ascended  from  the  abyss  some  bats,  and  also  locusts, 
who  appeared  at  first  like  locusts,  and  When  they  came  to  their  companions 
afterwards  like  dwarfs ;  they  were  in  the  abyss,  and  told  that  the  angels 
those  who,  in  the  world,  prayed  to  God  said,  that  we  "  do  not  know  any  doctri- 
the  Father,  and  confirmed  justification  nal  truth,  not  even  one,  and  that  they 
by  faith  alone.  They  were  the  same  called  us  owls,  bats,  and  locusts,"  a 
that  are  treated  of  in  the  Revelation,  tumult  was  made  there ;  and  they  said, 
ix.  1  to  II.  These  said  that  they  saw  "  Let  us  pray  to  God,  that  we  may  be 
this,  That  man  is  justified  hy  faith  permitted  to  ascend,  and  we  will  clear- 
aloHf.,  without  the  works  of-  the  law,  in  iy  demonstrate  that  we  have  maay  doc- 
clear  light,  and  also  from  the  Word,  trinal  truths,  which  the  arehangela 
Being  asked,  by  what  faith ;  they  re-  themselves  will  acknowledge."  And 
plied,  "  In  God  the  Father."  But  af-  because  they  prayed  toGod,  permission 
ter  they  were  explored,  it  was  told  was  given,  and  they  ascended,  to  the 
them  from  heaven,  that  they  did  not  number  of  three  hundred.  And  when 
know  even  one  doctrinal  truth  from  they  appeared  above  the  earth,  they 
the  Word.  But  they  rejoined,  that  said,  "  We  were  in  the  world  celebrat- 
they  still  saw  their  truths  in  the  Hght ;  ed  and  renowned,  because  we  knew 
then  it  was  said  to  them,  that  they  saw  and  taught  the  mysteries  of  justification 
them  in  the  light  of  infatuation.  They  by  faith  alone :  fi'om  confirmations,  we 
asked,  "  What  is  the  light  of  infatua-  not  only  saw  the  light,  but  we  saw  it 
tton  V'  and  were  informed  that  the  like  a  glittering  brightness,  and  in  like 
light  of  infatuation  is  the  light  of  the  manner  we  do  now  in  our  cells;  and 
confirmation  of  the  false,  and  that  that  yet  we  have  heard  from  our  compan- 
lighl  corresponds  to  the  light  in  whici  ions,  who  were  with  you,  that  that  light 
owls  and  bats  are,  to  which  darkness  was  not  light,  but  darkness,  because 
IS  light,  and  light  is  darkness.  This  we  have  not,  as  you  said,  any  doctri* 
was  confirmed  by  the  fact,  that,  when  nal  truth  from  the  Word.  We  know 
they  looked  upwards  la  heaven,  where  that  every  truth  of  the  Word  shines; 
light  itself  is,  they  saw  darkness,  and  and  we  believe  that  our  coruscation, 
when  they  looked  downwards  to  the  while  we  meditated  profoundly  on  our 
abyss,  whence  they  were,  they  saw  mysteries,  was  thence  derived.  Where- 
light.  Being  indignant  at  this  con-  fore  we  will  demonstrate,  that  we 
lirmation,  they  said,  that  thus  light  and  have  truths  from  the  Word  in  great 
darkness  are  not  any  thing,  but  only  abundance."  And  they  said,  ''  Have 
states  of  the  eye,  from  which  it  is  said,  we  not  this  truth,  that  there  is  a  Trin- 
that  light  is  light,  and  darkness  is  ity,  God  the  Father,  the  Son,  and  the 
darkness.  But  it  was  shown  that  they  Holy  Spirit,  and  that  we  must  believe 
had  the  light  of  infatuation,  which  is  in  the  Trinity  ?  Have  we  not  this  truth, 
the  light  of  the  confirmation  of  the  that  Christ  is  our  Redeemer  and  Sa- 
false,  and  thai  their  light  was  only  the  vior?  Have  we  not  this  truth,  that 
activity  of  their  mind,  arising  from  the  Christ  alone  is  righteousness,  and  that 
lire  o/  concupiscences ;  not  unlike  the  He  alone  has  merit ;  and  that  he  is  un- 
[ight  of  cats,  whose  eyes  {in  c^nse-  just  and  wicked,  who  wishes  to  claim 
""quence  of  their  burning  appetite  for  to  himself  any  thing  of  his  merit  and 
mice)  appear  like  candles  in  cellars  in  righteousness  ?  Have  we  not  this 
the  night.  On  hearing  this,  they  were  truth,  that  no  mortal  can  fi-om  him- 
angry,  and  said  that  they  were  not  self  do  any  spiritual  good,  and  thjit  all 
cats,  nor  like  cats,  because  they  could  good,  which  in  itself  is  good,  is  fi'om 
see,  if  they  would ;  but,  because  they  God  ?  Have  we  not  .this  truth,  thai 
were  afraid  of  being  asked  why  they  there  is  a  meritorious  and  a  hypocriti- 
would  not,  they  retired,  and  let  them-  cal  good,  and  that  those  goods  are 
selves  doivn  into  their  abyss.     Those  evils  ?     Have  we  not  this  truth,  thai 


h,  Google 


MO  Concerning  the  Holy  Spirit. 

elill  good  works  should  be  done  1  Have  upwards,  and  lieaven  appeared  to  tlien: 
we  not  this  ttutli,  that  faith  is,  and  like  biood,  and  afterwards  like  thicii 
that  we  ought  to  believe  in  God,  and  darkness;  and  they  appeared  to  th« 
that  every  one  haa  life  according  as  he  eyes  of  the  angelic  spirits,  some  like 
believes ;  besides  many  others  from  bats,  some  like  owls,  and  some  like  oth 
the  Word?  Can  any  of  you  deny  one  er  birdsof  night ;  and  they  fled  away  in- 
of  those  1  And  yet  you  said  that  we  to  their  own  darkness,  which  lo  their 
have  not  any  truth  in  our  schools,  not  eyes  shone  with  the  light  of  infatuation, 
even  one.  Did  you  not  lay  such  things  The  angelic  spirits  who  were  pres- 
to our  charge  without  any  reason?"  ent  wondered,  because  they  did  not 
But  then  they  were  answered,  that  know  any  thing  before  concerning  that 
"  All  those  things,  which  you  have  ad-  place,  and  the  table  there;  and  then  a 
vanced,areinthemselveetruths,butwith  voice  came  to  them  from  the  sonthern 
you  they  are  truths  falsified,  which  are  region,  saying,  "  Come  up  hither,  and 
falses,  because  they  are  derived  &om  you  will  see  something  still  more  won- 
a  false  principle.  That  it  is  so,  we  derful."  And  they  came  up,  and  enter- 
will  also  demonstrate  to  the  eye.  ed  into  an  arched  room,  whose  walls 
There  is  a  place,  not  far  hence,  into  glittered  as  it  were  from  gold ;  and  they 
which  the  light  from  heaven  flows  saw  there  also  a  table,  upon  which  the 
directly ;  in  the  middle  of  it,  there  is  a  Word  lay,  decorated  on  all  sides  with 
table;  and  when  any  paper,  on  which  precious  stones,  in  a  celestial  form. 
a  truth  from  the  Word  is  written,  is  Then  the  angel,  who  kept  it,  said, 
laid  upon  it,  that  paper,  from  the  truth  "  Whenever  the  Word  is  opened, 
written  on  it,  shines  like  a  star.  Write,  there  darfs  from  it  a  light  of  ineffa- 
therefore,  your  truth  on  a  paper,  and  hie  brightness;  and  then,  at  the 
let  it  be  laid  upon  the  table,  and  you  Fame  time,  from  the  precious  stones, 
will  see."  They  did  so,  and  gave  it  there  appears,  as  it  were,  a  rainbow 
to  the  keeper,  who  laid  it  upon  the  ta-  above  and  around  the  Word.  When 
ble,  and  then  said  to  them,  "  Move  any  ange!  from  the  third  heaven  comes 
back,  and  look  at  the  table."  And  thither, thereappears,aboveandaround 
they  moved  back,  and  looked  ;  and,  be-  the  Word,  a  rainbow  in  a  red  ground ; 
hold  !  that  paper  shone  like  a  star ;  and  when  an  angel  from  the  second  heav- 
then  the  keeper  said,  "  You  see  that  en  comes  thither  and  looks,  there  ap- 
they  are  truths  which  you  wrote  on  the  pears  a  rainbow  in  a  blue  ground ; 
paper;  but  come  up  nearer,  and  fix  when  an  angel  ftom  the  lowest  heaven 
your  eyes  on  the  paper."  And  they  comes  thither  and  looks,  there  appears 
did  so,  and  then  suddenly  the  light  dis-  a  rainbow  in  a  white  ground;  when 
apneared,  and  the  paper  became  black,  any  good  spirit  comes  thither  and  looks, 
as  if  it  were  covered  with  the  soot  of  a  there  appears  a  variegation  of  light,  as 
fiitnace.  And,  moreover,  the  keeper  of  marble."  That  it  is  so,  was  also 
said,  "  Touch  the  paper  with  your  shown  to  them  to  the  eye.  JHoreover, 
bands,  but  beware  that  you  do  not  the  angel,  who  was  the  keeper,  said, 
touch  the  writing."  And  when  they  "  If  any  one  comes  up,  who  had  falsi- 
did  so,  a  flame  burst  forth  and  eon-  fied  the  Word,  then  the  splendor  is  im- 
Eumed  it.  After  these  things  were  mediately  dissipated ;  and  if  he  comes 
seen,  it  was  told  them,  that  if  they  had  near,  and  fixes  his  eyes  upon  the  Word, 
touched  the  writing,  they  would  have  it  becomes,  as  it  were,  covered  with 
heard  a  noise,  and  vi-ould  have  burnt  blood ;  and  then  he  is  admonished  to 
their  lingers.  And  then  it  was  said  depart,  because  there  is  danger."  But 
to  them,  by  those  who  stood  behind,  a  certain  one,  who  in  the  world  had 
''  You  see  now  that  the  truths,  which  been  a  great  champion  for  the  doctrine 
you  have  abused  to  confirm  the  myste-  concerning  justification  by  faith  alone, 
ries  of  your  justification,  are  truths  in  came  up  boldly,  and  said,  "  I,  while  ] 
themselves,  but  that  they  are  truths  was  in  the  world,  did  not  falsify  the 
falsified  in  you."     Thej  then  looked  Word ;  I  exalted  charity,  also,  f.ogetli 


^'iS'^ 


Voncermv^  the  Divine  Trinity.  141 

er  ivith  faifh,  and  taught  that  man,  in  which  are  to  be  done  for  tl  e  sake  of 

a  state  of  faith,  in  which  he  does  cbari-  the  world,  and  prosperity  there,  and  not 

ty  and  its  works,  is  renewed,  regener-  at  all  for  the  sake  of  salvation;  and.  al- 

ated  and  sanctified  by  the  Holy  Spir-  bo,  tiiat  he  supposed  hidden  works  per- 

it ;  and  also  that  faith  then  does  not  formed  by  the  Holy  Spirit,  concerning 

exist  alone,  that  is,  without  good  works,  which  man  knows  nothing,  which,  in 

as  a  good  tree  is  not  without  fruit,  the  a  state  of  faith,  are  ingenerated  in  failh. 

6Un  without  light,  or  fire  without  heat ;  Then  the  angelic  spirits  conversed 

and  also  I  bJamed  those  who  said  that  with  each  other  concerning  the  falsifi- 

good  works  were  not  necessary,  and  cation  of  the  Word ;  and  in  this  thej 

moreover  that  the  precepts  of  the  dec-  agreed,  that  to  falsify  the  Word,  is  tfl 

alogue  need  not  be  observed  ;  and  al-  take  truths  from  it,  and  apply  them  ta 

so  I  insisted  much  oa  repentance ;  and  confirm  falses,  which  is  to  drag  them 

■.hiis,  in  a  wonderful  manner,  I  applied  out  of  the  Word,  and  to  murder  them  ; 

all  things  of  the  Word  to  the  article  as,   for  example,   to   apply    all    those 

concerning  faith,  which  yet  I  discover-  truths,  which  were  adduced  above  by 

ed    and  demonstrated  to  be  the  only  those  fi'om  the  abyss,  to  the  faith  now 

saving  virtue."     He,  in  the  confidence  prevalent,  and  to  explain  them  fi-om  it. 

of  hisassertion,  that  he  had  notfalsified  That  tliia   faith  is  impregnated  with 

the  Word,  came  up  to  the  table,  and,  falses,  will   be  demonstrated  in  what 

contrary  to  the  admonition  of  the  an-  follows.     And  also  to  take  from  the 

gel,  touched  the  Word ;  and  then  sud-  Word  this  truth,  that  charity  should  ha 

denly  fire,  with  smoke,  flowed  out  from  exercised,  and  good  to  the  neighbf  r 

the  Word,  and  an  explosion  was  made  should  be  done ;  if,  then,  any  one  ).(- 

with  a  loud  noise,  by  which  he  was  tempts  to  prove  that  it  should  be  done, 

thrown  to  a  comer  of  the  room,  and  but  not  for  the  sake  of  salvation,  since 

there  lay,  for  half  an  hour,    as  if  he  all  the  good  from  man  is  not  good,  be- 

were  dead.     The  angelic  spirits  won-  cause  it  is  meritorious,  he  drags  thai 

dered  at  this ;  but  it  was  said  to  them,  truth  of  the  Word  out  of  the  Word,  and 

that  this  champion  had,  more  than  the  murders  it;  since   the    Lord,   in   his 

rest,  exalted  the  goods  of  charity,  as  Word,  enjoins  upon  every  man,  who 

proceeding  fi-om  faith ;  but  that  still  he  wishes  to  be  saved,  to  love  the  neigh 

meant  no  other  works  than  political,  bor,  and  from  love  to  do  him   good ; 

which  are  also  called  moral  and  civil,  and  so  in  other  cases. 


CONCERNING  THE  DIVINE  TRINITY. 

163.   We  have  treated  concerning  God  may  be  obtained  ;  and  a  just  idea 

God  the   Creator,  and,   at   the  same  concerning    God   is,    in  the    church, 

time,  concerning  Creation  ;   and  after-  like  the  inmost  sanctuary  and  altar  in 

wards  concerning  the  Lord  the  Re-  the  temple,  and  like  a  crown  on  the 

deemer,  and,  at  the  same  time,  concern-  head  and  a  sceptre  in  the  hand  of  a 

ing  Redemption ;  and  lastly  concerning  king,  sitting  upon  the  throne;  for  on 

the  Holy  Spirit,  and,  at  the  same  time,  this  depends  the  whole  body  of  theolo- 

concerning  the  Divine  Operation :  and  gy,  as  a  chain  depends  on  the  staple 

because  we  have  thus  treated  concern-  on  which  it  han^s.     And,  if  you  will 

ing  the  triune  God,  it  is  necessary  that  believe  it,  every  one  obtains  his  place 

we  should  also  treat  concerning  the  in  the  heavens,  according  to  the  idea 

Divine  Trinity,  which  is  known  in  the  of  God ;    for  that  is,  as  it  were,  tht 

Christian  world,  and  yet  is  unknown,  touchstone  by  which  the  gold  and  sif 


For  by  this  alone  ajust  idea  concerning    ver  is  tried  ;  that  is,  the  good  and  thn 

h,  Google 


143                             Concerning  (he  Divine  Trinity. 

true,  as  lo  their  quality  with  man ;  for  tery  erident  from  the  Word,  and  froir. 
there  is  not  with  him  any  saving  good  these  things  there ; — TheangtlOahrict 
except  from  God,  nor  any  truth  which  said  unto  Mary,  The  Holt  Spirit 
does  not  derive  its  quality  from  the  bo-  shall  comeuponthte, and  they  i&Ttm  ot 
som  of  good.  But  that  it  may  be  seen,  the  Most  Hioh  shall  oaa-shadow  thee; 
witli  both  eyes,  what  the  Divine  Trini-  wherefore  the  Holy  Tiling  that  is  bom 
ty  is,  the  exposition  of  it  shall  be  divid-  of  thee,  shall  be  called  tub  Son  of 
ed  into  articles,  which  will  be  the  fbl-  God,  Luke  j.  35.  Here  three  are 
lowing :  I.  That  there  is  a  Divine  named,  the  Most  High,  who  is  God 
Trinity,  which  is  the  Father,  8on  and  the  Father,  the  Holy  Spirit,  and  the 
Holy  Spirit.  II.  That  tliese  three,  Son  of  God.  When  Jesus  was  bap- 
the  Father,  Son,  tend  Holy  Spirit,  are  fixed,  behold,  the  heavens  were  opened, 
the  three  essentials  of  one  God,  which  and  John  saw  the  Holy  Spirit  do- 
make  one,  like  soul,  body,  and  operor  scending  like  a  dove,  coming  upon 
tion,  with  man.  HI.  That,  before  the  Hira;  and  a  voice  from  heaven,  say- 
teorld  was  created,  there  was  not  this  ing.  This  is  my  beloved  Son,  in 
Trinity,  but  that  after  the  world  was  whom  I  (tm  well  pleased,  Matt.  iii.  16, 

.created,  when  God  became  incarnate,  17;  Mark  i.  10,  11;  John  i.  32.    And 

it  was  provided  and  made,  and  then  still  more  plainly  from  these  words  of 

in  the  Lord  God,  the  Redeemer  and  the  Lord  to  the  disciples :  Go,  make  all 

Savior,    Jesus    Christ.       IV.      That  nations  disciples,  baptising  them  in  the 

a   Trinity  of  Divine  Persons  from  name  of  the  Father,  and  op  the 

eternity,  or  before  the  world  was  creat-  Son,  and  of  the  Holy  Spikit,  Matt 

ed,  is,  in  the  ideas  of  thought,  a  Trin-  xxviii.  19;    and  moreover  from  these 

ityofGods;    and  that  this  cannot  be  words  in  1  John  v,  7;   There  are  three 

abolished  by  the  oral  confession  of  one  wlto  bear  witness  in  heaven,  the  Fa- 

God.     V.   That  a  Trinity  of  Persons  theb,   the    Word,  and  the    Holy 

toas  unknoien  in  the  Apostolic  Church,  Spirit.     And    besides    these    things, 

but  that  it  was  frst  broached  by  the  that  the  Lord  prayed  to  his  Father, 

Nicene  Council,  and  thence  introduced  and  spoke  concerning  Him  and  with 

into  the  Romim  Catholic  Church,  and  Him;  and  that  He  said  that  He  would 

from  this  into  the  Churches  separated  send  the  Holy  Spirit,  and  also  that  He 

from  it.     VI.  That  from  tlte  Nicene  did  send    Him ;    and  moreover,  that 

and  Athanasian    Trinity  together,  a  the  apostles  in  their  epistles  frequently 

faith  arose,  which  had  perverted  the  named  the  Father,  and  the  Son,  and 

whole  ClirisHan  Church     VII.   Jliat  the  Holy  Spirit.     From  these  things  it 

thence  is  that  abomination  of  desolation  is  manifest,  that  there  is  a  Divine  Trin- 

and  affliction,  such  as  has  not  been,  nor  ity,  which  is  the  Father,  Son,  and  Ho- 

ioiU  be,  which  the  Lord  had  predicted  ly  Spirit. 

in  Daniel  and  the  Evangelists,  and  in  IfiS.  But  how  those  are  to  be  under- 

tJte  Revelation,     VIII,  And  also  this,  stood ;   whether   that    they  are   three 

that,  unless  a  New  Heaven  and  a  New  Gods,  who,  in  essence,  and  thence  in 

Cliurch  be  esttdtlished  by  the  Lord,  no  name,  are  one  God ;  or  that  they  are 

fiesh  could  be  saved.     IX.    That  from  three  objects  of  one  subject,  so  that 

a  lenity  of  Persons,  each  of  whom  they  are  only  qualities  or  attributes  of 

singly  is  God,  according  to  the  Athana-  one   God,   which    are   so   named ;   or 

sian  Creed,  many  <d)surd  and heterogenc'  that  they    are    to    be    understood    in 

oiis  ideas  ^out  God  hone  existed,  which  some  other  manner,  reason,  left  to  it 

are  fantasies  and  abortions.     These  self,  can  by  no  means  see.     But  what 

will  now  be  explained  one  by  one.  must  be  done  1     No  other  direction  is 

164.   1.  That  there  is  a  Divine  given,  than  that  man  should  go  to  the 

■  Trinity,  which  is  the  Father,  Son,  Lord  God  the  Savior,  and   read  the 

and  Holy  Spirit.  Word  under  his  influence  (for  he  is 

That  there  is  a  Divine  Trinity,  the  the  God  of  the  Word),  and  he  will  be 

Father,  the  Son  and  the  Holy  Spirit,  is  enlightened,  isrid  will  see  truths  whioh 


^'S'^ 


Vonrcniin"  the  Divine  Triniti/ 


U 


surely,  if  jou 
although  you 
thousand  tim 
a.  Divine  Tri 

that  there  ar  DP 

each  one  of  w     m        g  G 

thus  three  God       B 
repugnant  to  the  common  perception 
II  h       h  1  Id     h    e- 

!  d  d  1   y  li 

d    h         ped       —  h        11     f,h 

h  a]  y    h       O  d        ill 

1        q  1  1  G  d 

hldb  db  dme- 

er,  lest  they  should  be  OFerwhelnied 
with  censures,  as  to  this,  especially,  the 
understanding  must  be  imprisoned,  and 
held  bound  under  obedience  lo  faith ; 
and  this  must  be  established  as  a  law 
of  Christian  order  in  the   CI 
church   hereafter.     Such    a  pa  aJy 
birth  was  produced  from  this,  th      h  y 
did  not  read  the  Word  under    h 
fluence  of  the  Lord ;    and  eve  j 
who  does  not  read  the  Word  und     h 
influence,  reads  it  under  the  infl 
of  his  own  intelligence ;  and  this     1 1 
an  owl  in  respect  to  such  things  as 
in  spiritual  light,  as  are  all  the 
tials  of  the  church ;  and  he,  wl  I     1 
reads  such  things  in  the  Word 
cem  a  Trinity,  and  from  them   \  mk 
that,  although  there  are  three,  st  11  1    y 
are    one,  this  appears  to  him         1 
to  the  answer  from  a  tripod,  wbi  h  b 
cause  he  does  not  understand  it,  h      I] 
between  his  teeth;  for  if  he  sho  Id  p 
it  before  his  eyes,  it  would  be  a 
ma,  which  the  more  he  endea 
unfold,  the  more  he  involves  1         If 
in  darkness,  until  he  begins  to    1     k 
concerning  it  without  understa  d 
which  is  like  seeing  without  a       y 
In  short,  to  read  the  Word  und       1 
infiuence    of  one's   own    intellig 
which  is  done  by  all  who  do  c- 

knowledge  the  Lord  as  the  G  d  f 
heaven  and  earth,  and  thence  approach 
and  worship  Him  alone, may  be  likened 
to  children  playing,  who  tie  a  handker- 
chief before  their  eyes,  and  wish  to 
walk  on  a  straight  line  ;  and  also  they 
ilnnk  that  they  do  so,  and  yet,  step  by 


gth 


bird  and  h 
h  d  d  k 
p     ced       h       d    d 


g         fi  h     b  h     w  fl 

po  d  fi  b    k  d 

IS   draw  I         d      b      h     fi  d 

drowned      Th  aJso    k  w 

enters  a     b     nhwhu      gd 

thread ;  a  d         u   h     h    g        u 

morp  he  forget-*  the  way  out.     The 

1      1  t  read  the  Word  un- 

d      h       fi  of  the  Lflrd,  hut  un- 

d        h        fl        e  of  his  own  intelli- 

g  bel  himself  to  be  a  lynx 

d        1  re  eyes  than  Argus, 

h      y  rly,  he  does  not  see  a 

P        1      f        1     but  only  the  false ; 

d      h       his  persuaded  himself 

i       h  t  appears  to  him  like 

I     p  1     St  which  he  directs  aJi 

h        1        1       hought;    and  then  he 

1  B  tlian  a  mole ;  and  if 

h    doe  y   he  bends  them  in  fa- 

f  ncy,  and  thus  perverts 


d   1  1 
W    d 


1 


fh   i 


b  d)       d    pe      on.    That  these  make 
m  y  be  seen  from  this, 
I  f  m  another,  and  for  the 

sake  of  another,  in  a  continual  series ; 
for  man  begins  from  the  soul,  which  is 
the  very  essence  of  the  seed :  this  not 
only  initiates,  but  also  produces  in  their 
order  those  things  which  are  of  the 
body,  and  afterwards  the  things  which 


-"-■^'a'' 


1 44                                Concerning  the  Divine  Trinity. 

proceed  from  those  two,  tiie  soul  and  makes  the  body,  and  the  Divine  of  the 

body  together,  which  aie  called  opera-  Holy  Spirit,  or  the  proceeding  Divine, 

tions;  wherefore,  from  the  production  whichmakestheoperation,are  the  three 

of  one  from  another,  and  thence  the  essentials  of  one  God,  then  it  falls  into 

insertion  and  conjunction,  it  is  mani-  the  understanding.     For  the  Father  ia 

fest  thai  these  three  are  of  one  essence,  his  own  Divine,  the  Son  his  from  the 

which  are  called  three  essentials.  Father,  jind  the  Holy  Spirit  his  from 

167.  That  those  three  essentials,  both;  which,  because  they  are  of  one 
Tiz.  the  soul,  body,  and  operation,  essence,  and  unanimous,  make  one 
were  and  are  in  the  Lord  God  the  Sa-  Grod.  But  if  those  three  divine  essen- 
vior,  every  one  acknowledges.  That  tials  are  called  persons,  and  to  each 
his  soul  was  from  Jehovah  the  Father,  one  is  attributed  his  own  property,  as, 
can  be  denied  only  by  Antichrist,  for  to  the  Father  imputation,  to  the  Son 
in  the  Word  of  both  Testaments  He  is  mediation,  and  to  the  Holy  Spirit  op- 
called  the  Son  of  Jekovak,  ike  Son  of  eration,  then  the  divine  essence  be- 
tke  Most  High  God,  the  Only-begotten;  comes  divided,  which  yet  is  one  and  in- 
therefore  the  Divine  of  the  Father,  like  divisible ;  so  not  any  one  of  the  three 
the  soul  in  man,  is  his  first  essential,  is  God  in  fullness,  but  each  in  sub- 
That  the  Son,  whom  Mary  brought  triplicate  power,  which  a  sound  under- 
forth,  is  the  body  of  that  divine  soul,  standing  cannot  but  reject. 

follows  from  this,  that  no  other  than  ICS.  Who,therefore,cannotperceive 

the  body,  conceived  and  derived  from  a  trinity  in  the  Lord  from  the  trinity 

the   soul,   is    prepared   in  the  womb  in  every  man?     In  every  man  there  ji 

of  the  mother ;  this,  therefore,  is  an-  a  soul,  body,  and  operation ;    in  lilic 

other  essential.     That  operations  make  manner  in  the  Lord,  for  in  the  Lord 

the  third  essential,  is  because  they  pro-  dwelleth  all  the  fullness  of  the  Godhead 

ceed  from  the  soul  and  body  together;  bodily,  according  to  Paul,  Col.  ii.  9; 

and  those  things  which  proceed  are  of  wherefore  the  trinity  in  the  Ixird  js 

the  same  essence  with  those  which  pro-  divine,  but  in  man  it  is  human.     Who 

duce  them.     That  the  three  esientiala,  does  not  see,  thai,  in  the  mystical  no- 

which  are  the  Father,  Son,  and  Holy  tion,thatthereaTe  three  divine  persons. 

Spirit,  are  one  in  the  Lord,  like  the  and  yet  one  God,  and  that  this  God, 

soul,  body,  and  operation,  in  man,  is  although  he  is  one,  still  is  not  one  per- 

very  evident  from   the  words  of  the  son,  reason  has  no  part ;  but  that,  be- 

Lord,  that  the  Father  and  He  are  one,  ing  lulled  to  sleep,  it  still  compels  the 

and  that  the  Father  is  in  Him  and  He  mouth  to  speak  like  a  parrot?     When 

in  the  Father;   in  like  manner,  that  reason  is  lulled  to  sleep,  what,  then,  is 

He  and  the  Holy  Spirit  are  one,  since  the  speech  of  the  mouth  but  inanimate  T 

the  Holy  Spirit  is  the  Divine,  proceed-  When  the  mouth    speaks   that    from 

mg  out  of  the  Lord  from  the  Father,  which    reason    dissents   and   departs, 

a=  nas  above    n,  153,  154,  fully  de-  what    then    is  the  speech  but  foolish  ? 

monstrated  from  the  Word;  wherefore  At  this  day,  human  reason  is  bound, 

to  demonstrate  this  again  would  be  su-  as  to  the  Divine  Trinity,  like  a  man 

perfluous  and  like  loading  a  table  with  bound   with   manacles  and  tetters  in 

food   wh(  n  the  guests  have  eaten  to  prison ;  and  it  may  be  compared  to  the 

satiely.  vesta!  virgin,  buried  in  the  earth,  bo- 

168.  When  it  is  said,  that  the  Father,  cause  she  let  the  sacred  fire  go  out. 
Son  and  Holy  Spirit,  are  the  three  ea-  when  yet  the  Divine  Trinity  ought  to 
sentials  of  one  God,  like  the  soul,  body  shine  like  a  lamp  in  the  minds  of  the 
and  operation,  in  man,  it  appears  to  the  men  of  the  church,  since  God,  in  his 
human  mind  as  if  those  three  essentials  Trinity,  and  in  its  Unity,  is  all,  in  all 
were  three  persons,  which  is  not  possi-  the  sanctities  of  heaven  and  the  church 
ole ;  but  when  it  is  understood,  that  the  For  what  else  woidd  it  be,  to  make  one 
Divine  of  the  Father,  which  makes  the  God  of  the  soul,  another  of  the  body, 
Roul,  and  the  Divine  of  the  Son,  which  and  a  third  of  the  operation,  than  lo 


^'a'^ 


Concerning  the  Divine  Trimty.  145 

make  of  tliose  three  essentials  of  one  liands  and  my  feet,  thai  it  is  J  myself; 

man,   three   parts    distinct  from   each  feel  of  Me  and  see,  for  a   spirit  hath 

other?     And  what  would  this  be  hut  notfiesh  and  banes,  as  ye  see  Me  have, 

to  behead  and  kill  him  1  Luke  xxiv.  39.     From  thia  every  man 

170.  III.  That  this  Trinity  was  may  be  convinced,  if  he  will,  that  the 

NOT  BEFORE  THE  WoRLD  WAS  GREAT-  Human  of  the  Locd  is  Divine ;  conse- 

ED,  BUT  THAT  AFTER  THE  WoRLD  WAS  quoRtly,  that  in  Him  God  is  Man,  and 

HEN  God  became  incar-  Man  God. 

■A8  PROVIDED  AND  MADE;  171,  The  Trinity,  which  the  present 
N  THE  Lord  God,  the  Re-  Christian  church  has  embraced  and  in- 
B  Savior,  Jesus  Christ.  troduced  into  its  faith,  is,  that  God  the 
In  the  Christian  church,  at  this  day.  Father  begat  a  Son  from  eternity,  and 
there  is  acknowledged  a  Divine  Trini-  that  the  Holy  Spirit  then  proceeded 
ty,  before  the  world  was  created,  which  from  them  both,  and  that  each  one  la 
is,  that  Jehovah  God  from  eternity  be-  God  by  himself  This  Triliity  can  be 
gat  a  Son,  and  that  from  both  tlie  Ho-  conceived  by  human  minds  no  other- 
ly  Spirit  then  proceeded,  and  that  each  wise  than  as  a  triarchy,  or  a  govern 
one  of  those  three  is  by  himself,  or  sin-  ment  of  three  kings  in  one  kingdom, 
gly,  God,  because  each  one  is  a  person  or  of  three  generals  over  one  army,  or 
subsisting  of  himself.  But  this,  be-  of  three  masters  in  one  house,  each  of 
cause  it  does  not  fall  into  any  reason,  whom  has  equal  power ;  what  thence 
is  called  a  mystery,  into  which  en-  can  ensue  but  destruction  ?  And  if 
trance  can  be  made  only  by  this,  that  any  one  wishes  to  figure  or  shadow 
those  three  have  one  divine  essence,  by  forth  this  triarchy  lo  the  sight  of  his 
which  is  meant  eternity,  immensity,  mind,  and  at  the  same  time  their  uni- 
omnipotence,  and  thence  equal  divini-  ty,  he  cannot  present  it  to  his  conteni- 
ty,  glory,  and  majesty.  But  that  this  plation  otherwise  than  as  a  man  of 
is  a  Trinity  of  three  Gods,  and  thus  three  heads  upoR  one  body,  or  of  three 
not  any  Divine  Trinity,  will  be  demon-  bodies  under  one  head.  Such  a  moii- 
strated  in  what  follows.  But  that  the  strous  image  of  the  Trinity  must  aj)- 
Trinity,  which  also  is  of  the  Father,  pear  to  those  who  believe  there  are 
Son,  and  Holy  Spirit,  which  was  pro-  three  divine  persons,  and  each  one 
vided  and  made  after  God  became  in-  God  by  himself,  and  conjoin  them  in- 
carnate, consequently  after  the  world  to  one  God,  and  deny  that  God,  be- 
was  created,  is  a  Divine  Trinity,  which  cause  He  is  one,  is  one  person.  That 
is  of  one  God,  is  evident  from  all  the  a  Son  of  God  born  from  eternity  de- 
things  which  precede.  That  this  Di  scended  an  1  assumed  the  Human  may 
vine  Trinity  is  in  the  Lord  God  the  be  compared  to  the  tables  of  the  an 
Redeemer  and  Savior  Jesus  Christ  11  cients  that  human  soils  were  created 
because  the  three  essentials  of  one  at  the  beginning  of  the  world  andthat 
God,  which  make  one  essence,  are  m  they  enter  into  bodies  and  become  men 
Him.  That  all  the  fiillnessof  the  God  and  also  to  those  absurd  opinions  that 
head  is  in  Him,  according  to  Paul  la  the  soul  of  one  passes  into  another  as 
evident  also  from  the  words  of  the  Lord  many  in  the  Tewish  church  believed 
himself,  that  all  things  of  the  Father  as  that  the  soul  of  Elijah  passed 
are  His,  and  that  the  Holy  Spirit  does  into  the  body  of  John  the  Bap- 
nol  speak  from  itself,  but  from  Him  ti'^t  and  that  David  is  to  return  into 
and  besides,  that  He  took  from  the  hia  own  or  another  s  body  and  to 
sepulchre,  when  He  arose,  his  whole  reign  over  Israel  and  Judah  because 
human  body,  both  as  to  the  flesh  an!  it  is  said  in  Ezekiel  I  will  raise  up 
as  to  the  bones,  Matt,  xsviii.  1  to  8 ;  over  them  one  shepherd,  v>ho  shall  feed 
Mark  xvi.  5,  6;  Luke  xxiv.  1,  2,  3;  tlieJn,  my  sereant  David;  he  shall  be  to 
John  XX.  11  to  13,  otherwise  than  any  tliem  for  a  shepherd,  and  I  Jehovah 
other  man ;  which  also  he  testified  to  will  be  to  them  for  a  God,  and  David 
his  disciples,  to  the  life,  saying.  See  my  a  prince  in  the  midst  of  them,  xxxiv 
19 


h,  Google 


146                                 Concerning  the  Divine  Trinity. 

\!;1,  24,  25,  besides  other  placea;    ntrt  manifest  and  clear  as  water  tlirougl 

knowing  that  by  David  there  is  meant  a   crystal  cup,    both    that  there    are 

the  Lord.  three  persons,  and  that  each  one  of 

172.  IV.  That  a  Trinity  op  Di-  them  ia  God  and  Lord,  and  also  that 
iiNB  Persons  from  Eternity,  or  from  Christian  verity  or  truth  they 
HEFORE  THE  Woni.T>  WAS  CREATED,  ought  to  coofcss  Or  acknowledge  eve- 
is,  IN  THE  Ideas  op  Thought,  a  ry  person,  singly,  God  and  Lord,  but 
Trinity  os  Gods;  and  that  this  thatthe  Catholic  or  Christian  religion  or 
CANNOT  BE  ABOLISHED  HY  THE  ORAL  faith  forbids  them  to  say  or  name  three 
Confession  of  one  God.  Gods  and  Lords;    and  thus  that  truth 

That  a  Trinity  of  Divine  Persons  and  religion,  or  truth  and  fmtk,  are 
from  eternity  ia  a  Trinity  of  Gods,  is  not  one  thing,  but  two  things  contrary 
very  evident  from  these  words  in  the  to  each  other.  But  as  to  what  is  add- 
Athanasian  Creed  :  "  There  is  one  ed,  that  there  are  not  three  Gods  and 
person  of  the  Father,  another  of  the  Lords,  but  one  God  and  Lord,  it  was 
Son,  and  another  of  the  Holy  Ghost,  done  lest  they  should  be  exposed  to 
The  Father  ia  God  and  Lord,  the  Son  ridicule  before  the  whole  world  ;  for 
is  God  and  Lord,  and  the  Holy  Ghost  who  would  not  laugh  at  three  Gods  ? 
15  God  and  Lord ;  hat  yet  there  are  But  who  does  not  see  a  contradiction 
not  three  Gods  and  Lords,  but  one  in  what  is  added  1  But  if  they  had 
God  and  Lord ;  because,  as  we  are  said,  that  the  Father  has  the  divine  es- 
compelled  by  Christian  verity  to  con-  sence,  the  Son  the  divine  essence,  and 
fess  each  person  singly  God  and  Lord,  the  Holy  Spirit  the  divine  essence,  bui 
so  we  are  forbidden  by  the  Catholic  re-  that  there  are  not  three  divine  es- 
ligion  to  say  three  Gods  or  three  Lords."  sences,  but  that  the  divine  e^ence  is 
This  creed  is  received  as  ecumenical  one  and  indivisible,  then  that  mystery 
or  universal  by  the  whole  Christian  would  be  explicaMe ;  as  when,  by  the 
church ;  and  ail  that  is,  at  this  day,  Father,  is  understood  the  Divine  from 
known  and  acknowledged  concerning  which  [are  all  things], by  the  Son,  the 
God,  is  thence.  That  no  other  Trini-  Divine  Human  thence,  and  by  the  Ho- 
ty  than  a  Trinity  of  Gods,  was  under-  ly  Spirit,  the  proceeding  Divine,  which 
stood  by  those  who  were  in  the  Nicene  three  are  of  one  God ;  or  if  by  the  Fa- 
council,  from  which  the  creed  which  ther  the  like  is  understood  as  by  the 
is  called  the  Creed  of  Athanasius  pro-  soul  with  man,  by  the  Divine  Human, 
creded,  as  a  posthumous  birth,  every  the  like  as  by  the  body  of  that  soul, 
one  who  only  reads  it  with  open  eyes,  and  by  the  Holy  Spirit,  the  like  as  by 
iviay  see.  That  a  Trinity  of  Gods  was  the  operation  which  proceeds  from 
understood  not  only  by  them,  but  also  both,  then  are  understood  three  es- 
that  no  other  Trinity  is  understood  in  sences,  which  are  of  one  and  the  same 
the  Christian  world,  follows,  because  person,  and  thus  they  together  make 
thence  is  all  the  knowledge  con-  one  and  an  indivisible  essence, 
cerning  God,  and  everj  one  remains  173.  The  reason  why  the  idea  of 
in  the  belief  of  the  words  there,  three  Gods  cannot  be  abolished  by  the 
Tliat  no  other  Trinity  than  a  Trinity  oral  confession  of  one  God,  is,  because 
of  Gods,  is  at  this  day  understood  in  that  is  implanted  in  the -memory  from 
the  Christian  world,  I  appeal  to  every  childhood,  and  every  man  thinks  from 
one,  both  layman  and  clergyman,  both  those  things  which  are  there.  The 
laurelled  masters  and  doctors,  and  con*  memory  with  men,  is  like  theruminato- 
secrated  bishops  and  archbishops,  and  ry  stomach  with  birds  and  beasts  ;  in- 
also  to  purple  cardinals,  yea,  to  the  to  that  stomach,  they  putthe  food  by 
Roman  pontiff  himself;  let  every  one  which  they  are  to  be  nourished,  and, 
consult  himself,  and  then  speak  out  by  turns,  take  it  out  thence,  and  let  it 
from  the  ideas  of  hisown  mind.  From  down  into  the  stomach,  in  which  it  is 
the  words  of  this  universally  received  digested,  and  dispensed  to  all  the  uses 
doctrine   concerning  God,  this  is  as  of  the  body.     The  human  understand- 


^'S'^ 


Concerning  the  Divine  Tnnity,                                147 

ing  is  this  stomach   as  the  memory  is  sound  of  his  voice,  in  the  heavenly  au- 

ttie  former      Eicrj  one  ma}  see.  that  ra,  grates  like  a  tooth  gnashing  agains' 

the  idpa  ot  three  divme  persons  from  a  tooth,  or  croaks  like  a  raven  wi=h-ng 

eterncty,  which  is  tile  same  with  the  to  aing  like  a  nightingale       I   ha^e 

idea  ot  three  Gods,  cannot  be  abo'ish-  heard,  ai«o,  from  heaven,  that  it  is  as 

ed  by  the  oral  confession  ol  one  God  impossible  to  aboh&h  the  faith  e'<tab- 

only  from  this  thit  it  has  not  }et  been  liahed  in  the  mind  by  cunfirniations  m 

ibolished   and  that  there  are,  amongst  faior  ot  a  Trinity  of  Gods,  by  the  oral 

tiie  celebrated   thof.e   vho  arp  not  will-  confession  ot  one  God,  aa  it  is  to  draw 

mg  that  It  should  be  abolished     lor  a  tree  through  its  seed,  or  the  chin  of 

they  msiit  that  thi,  three  divine  per-  a  man  through   a  single   hair  of  his 

sons  are  one  God  but  obstinately  deny  beard 

thai  God,  because  He  is  one,  is  also  174  V.  That  a  Trinity  op  Per- 
one  person.  But  what  wise  man  does  sows  W4S  unknown  in  the  Apostol- 
not  think  with  himself,  that  by  penou  ii.  Chirch  ;  but  that  it  was  first 
is  not  meant  person  exactly,  but  the  broached  by  the  Nicenb  Council, 
predication  of  some  quality ;  but  u)hat 
quality,  is  not  known ;  and  because  it 
is  not  known,  that  whicli  was  implant 
ed  in  the  memory  from  childhood  r£ 
mains,  like  the  root  of  a  tree  in  the  By  the  Apostolic  Church,  is  meant 
earth,  from  which,  if  the  tree  is  cut  not  only  the  church  which  was  in  va- 
down,  a  shoot  springs  up.  But,  my  rious  places  in  the  time  of  the  apostles, 
friend,  not  only  cut  down  that  tree,  but  but  also  in  the  two  or  three  centuries 
also  pull  up  its  root,  and  then  plant  in  after  their  times.  But  at  length  they 
your  garden  trees  of  good  fruit.  Be-  began  to  pull  off  the  door  of  the  tern- 
ware,  therefore,  lest  there  be  fixed  in  pie  from  its  hinges,  and  to  rush  like 
your  mind  the  idea  of  three  Gods,  and  thieves  into  its  sacred  recess.  By  the 
lest  the  mouth,  which  has  in  it  no  temple  is  meant  the  church,  by  the 
idea,  sound  one  Ood.  What,  then,  is  lioor^  the  Lord  God  the  Redeemer,  and 
the  understanding  above  the  memory,  by  the  sacred  recess,  his  divinity ;  for 
ivhioh  thinks  of  three  Gods,  and  tlie  Jesus  says.  Verily  I  say  rnito  ^ou,  he 
understanding  below  it,  from  which  who  entereth  not  through  the  wor  into 
the  mouth  at  the  same  time  speaks  out  the  sheep-fold,  but  cUmbeth  up  any  oth- 
one  God,  but  like  an  actor  upon  a  the-  er  may,  is  a  thief  and  a  robber.  I  am 
atro,  who  can  act  two  persons,  by  run-  the  door ;  if  any  one  shall  enter  through 
iiiug  across  from  one  side  to  the  other,  Me,  he  shall  be  saved.  This  wicked 
and  on  one  side  say  something,  and  on  deed  was  done  by  Arius  and  his  fol- 
the  other  contradict  it,  and,  by  such  lowers;  wherefore  a  council  was  con- 
altercation,  call  himself  here  a  wise  vened  by  Constantine  the  Great,  at 
man,  and  there  a  fool  t  What  else  re-  Nice,  a  city  in  Bithynia ;  and  by  those 
suits  thence,  than  that,  whilst  he  stands  convened  there,  in  order  to  cast  out 
in  the  middle,  and  looks  towards  both  the  damnable  heresy  of  Arius,  it  was 
sides,  he  should  think  that  the  one  and  devised,  concluded,  and  confirmed  by 
the  other  is  not  any  thing?  and  thus,  sanctions,  that  there  were  three  divine 
perhaps,  that  there  is  not  one  God,  and  persons  from  eternity,  the  Father,  thfc 
that  there  are  not  three,  consequently  Son,  and  the  Holy  Spirit,  each  of 
none  ?  The  naturalism,  reigning  at  whoin  had  a  personality,  existence,  and 
this  day,  is  from  no  other  origin.  In  subsistence,  by  himself,  and  in  him- 
heaven,  no  one  can  say  a  trinity  of  per-  self;  and  also  that  the  second  person, 
soras,  each  one  of  whom  singly  is  God;  or  the  Son,  descended  and  assumed 
for  the  heavenly  aura,  in  which  their  the  Human,  and  performed  redenip- 
thoughts,  like  sounds  in  our  air,  fly  tion  ;  and  that  thence  his  Human,  by 
and  undulate,  strives  against  it.  But  a  a  liypostatic  union,  had  divinity,  and 
hypocrite  alone  can  do  it  there;  but  the  that  by  this  union  He  had  a  close  af 


lostecb,  Google 


li4H  Concerning  the  JMvtne  Trinity. 

flnity  with  God  the  Father.     From  that  Godhead  bodily,  Col.  ii.  9;    and  that 

time,   heaps  of  abominable   heresies,  the  af>ostlea  preached  faith    in   Him, 

concernmg  God  and  concerning  the  Acta   xk.    21 ;    and  that   he   had   alt 

person  of  Christ,  began  to  spring  out  power  in  heaven  and  in  earih.  Matt, 

of  the  earth,  and  to  exalt  the  head  of  xxviii.  18. 

Antichrist,   and  to   divide  God    into        176.  What  confidence  is  to  be  had  in 

three,   and   the    Lord  the   Savior  into  councils,  whilst  thej  do  not  go  immedi- 

two,   and  thus  to  destroy  the  temple  ately  to  the  God  of  the  church  1    Is  not 

erected  by  the  Lord  through  the  apoa-  the  church  the  body  of  the  Lord,  and 

ties,  and   this  ao  effectuaily  that  one  He  its  head?    What  is  a  body  without  a 

atone  was  not  left  upon  another,  whioh  head  '     What  sort  of  a  body  is  that  on 

was  not  thrown  down,  according  to  his  which  are  placed  three  heads,  under 

own  words.  Matt.  xxiv.  2 ;  where  by  whoae  d  rect  on  tl  ey  1  old  consultations 

the  temple,  is  not  meant  the  temple  at  and  make  decrees  T     Does  not  iUustra- 

Jerusalem   only,  but  also  the   chur  h  tion   which  is  'tpintual    bemg  from  the 

the  consummation  or  end  of  which  is  1  ord  alone  who    s  the  God  of  heaven 

treated  of  in  the  whole  of  that  chapter  a  id  tl  e  churcl    and  at  tl  e  same  time 

But  what  else  could  be  expected  from  the  God  of  tl  e  W  rd    become   then 

that  council,  and  the  following  ones  more  and  more  natural  and  at  length 

which  in  like  manner  divided  the  God  sens  lal  ?      \n  1  then  n  t  any  genuine 

head   into  three  persons,  and  placed  theologiril  tr  ith  la  perceiied  in  its  in- 

the  incarnate  God  under  them     pon  ternal  form  b  it  it  is  immediately  citsl 

their  footstool?     For  they  removed  the  out  Iron    the  thought  of  the  rational 

head  of  the  church  from  its  body  by  understand  ng  and  dispersed  like  chaff 

this,  that  they  climbedup  another  way  into  the  air  from  the  winnower's  fan; 

thatis,theypassedbyHini,andclimbed  m  which  state  fallacies  then  succeed 

up  to  God  the  Father  as  to  another  only  instead    of  truths     and  darkness   in- 

with  the  mention  of  Christ's  mer  t  in  stead  ot  the  rays  of  1  o-ht     and  then 

the  mouth,  that  He  would  have  mercy  they  stand    is  it    vere    in  a  cavern, 

for  the  sake  of  that,  and  that  thus  might  \  ith  spectacles  upon  their  noses,  and 

immediately  flow  in,  justification   with  a  candle  m  their  hands  and  close  their 

all  its  train,  which  is,  the  remission  of  eye-lids  to  spiritual  truths,  which  are  in 

sins,  renovation,  sanctification,  regen-  the  light  of  heaven,  and  open  them  to 

eration,  and  salvation,  and  these  with-  sensual  truths,  which  are  in  the  false 

out  the  use  of  any  means  on  the  part  light  of  the  senses  of  the  body.     The 

of  man.  case  is  similar  afterwards,  whilst  the 

175.  That  the  apostolic  church  did  Word  is  read ;  then  the  mind  is  asleep 

not  know  any  thing  at  all  concerning  as  to  truths,   and   awake   as  to  falaea, 

a  trinity  ofpersons,  or  concerning  three  and  it  becomes,  as  the  beast  from  the 

divine  persons    from  eternity,  is  very  sea  is  described,  as  to  the  mmtth  like  a 

evident  from  the  creed  of  that  church,  litm,  as  to  the  body  like  a  leopard,  and 

which  is  called  the  Apostles'  Creed,  as  to  tlte  feet  like  a  bear.  Rev.  xiii.  3. 

where  are  tliese  words :    7  believe  in  It  is  said  in  heaven,  that,  when  the 

Go4  the  Father  Almighty,  the  Creator  Nicene    council    was    closed,    these 

of  heaven  and  earth;    and  in  Jesus  things  were  accomplished,  which  the 

Christ,  his  only  Son,  our  Lord,  who  Lord  foretold  to  the   disciples — The 

was  conceived  by  the  Holy  Spirit,  bom  sun  shall  be  darkened,  and  the  moon 

of  ike  Virgin  Mary ;  and  in  the  Holy  shaU  not  give  her  light,  and  the  stars 

Spirit.     "There  no  mention  is  made  of  shall  fall  from  heaven,  and  the  virtues 

any  Son  from  eternity,  but  of  the  Son  of  the  heavens  shall  he  shaken.  Matt. 

conceived  by  the  Holy  Spirit  and  born  xxiv.  29.     And,  indeed,  the  apostolic 

of  the  Virgin  Mary ;    they  knowing  church  was  like  a  new  star  appearing 

fiom  the  apostles  that  Jesus  Christ  was  in  the  starry  heaven ;  but  the  church, 

the  true  God,  1  John  v.  21 ;  and  that  after  the  two  Nicene  councils,  became 

in  Him  dwelt  all  the  fullness  of  the  like  the  same  star  afterwards,  when  it 


-■^'S'^ 


Concerning  the  Divine  Trinity.  149 

is  <fai  kened  iind  disappears,  as  dso  has  coiiceruing  repentance,  concerning  re- 
jonietimes  happened  in  the  natural  generation,  concerning  free  will,  con- 
world,  according  to  the  observations  cerning  election,  concerning  the  use 
of  astronomers.  In  the  Word  it  is  of  the  sacraments,  baptism  and  the 
read,  that  Jehovah  dwelleth  in  light  in-  holy  supper,  he  will  clearly  see,  that  a 
accessible:  who  then  can  goto  Him,  TrinityofGoda  is  in  every  oneof  them; 
unless  He  should  dwell  in  light  acces-  and  if  it  does  not  actually  appear  to  ba 
sible ;  that  is,  unless  He  should  descend  in  them,  still  they  flow  from  it,  as  from 
and  assume  the  Human,  and  in  this  their  fouutain.  But  because  such  an 
should  become  the  light  of  the  world,  examination  cannot  be  made  here,  and 
John  i.  9,  xii.  4t>.  Who  cannot  see,  yet  it  is  important  that  it  should  be 
that  to  go  to  Jehovah  the  Father,  in  made,  in  order  to  open  the  eyes,  thete- 
lis  light,  is  as  impossible,  as  it  is  for  fore  an  appendix  will  be  added  to  this 
jne  to  take  the  wings  of  the  morning,  work,  in  which  this  will  be  demonstrat- 
and  to  fly  by  means  of  them  to  the  sun  ?  ed.  The  faith  of  the  church  concero- 
or  as  it  is  to  feed  one's  self  with  the  ing  God,  is  like  the  soul  of  the  body, 
rays  of  the  sun,  and  not  with  elementa-  and  doctrinals  are  like  its  members ; 
ry  ibod?  or  as  it  is  for  a  bird  to  fly  in  and,  moreover,  faith  in  God  is  like  a 
ether,  or  for  a  stag  to  tun  in  air  ?  queen,  and  doctrinal  tenets  are  like 

177.  VI.  That  prom  the  Nice;je  the  officers  of  her  court;  and  as  these 

AND  Athanasian  Trinity,  TOGETHER,  depend  on  the  authority  of  the  queen, 

A  Faith  arose  which  iiAn  pervert-  so    doctrinal    tenets    depend    on    the 

ED  THE  WHOLE  CHRISTIAN  Church.  declaration  of  faith.     From  that  faith 

That  the  Niceiie,  and  also  the  Atha-  alone,  it  may  be  seen  how  the  Word  it 
nasian  Trinity,  is  aTrinity  of  Gods,  may  understood  in  the  church  that  possesses 
be  seep  above,  shown  from  their  creeds,  it ;  for  faith  applies  to  itself,  and  draws 
n.  172.  Tlience  arose  the  faith  of  tlie  to  itself,  as  it  were  by  ropes,  whatsoev- 
present  church,  which  is  in  God  the  er  it  can.  .  If  the  faith  be  false,  it  corn- 
Father,  God  the  Son,  and  God  the  mits  whoredom  with  every  truth  there, 
Holy  Spirit  ;■ — in  God  the  Fatlier,  that  and  perverts  and  falsifies  it,  and  causes 
He  imputes  the  righteousness  of  the  man  to  be  insane  in  spiritual  things; 
Savior,  his  Son,  and  ascribes  it  to  man ;  but  if  the  faith  be  true,  then  the  whole 
in  God  the  Son,  that  He  intercedes  and  Word  favors  it,  and  the  God  of  the 
mediates;  in  the  Holy  Spirit,  that  He  Word,  who  is  the  Lord  God  the  Savior, 
actuaUy  inscribes  the  imputed  right-  infuses  light,  gives  the  testimony  of  his 
ejusnessof  the  Son,  and  seals  it,  when  divine  assent,  and  makes  man  wise, 
established,  by  justifying,  sanctifying  That  the  faith  of  the  present  time, 
and  regenerating  man.  This  is  the  which,  in  the  internal  form,  is  that 
faith  of  the  present  time,  which  alone  of  three  Gods,  but  in  the  external 
can  testify,  that  it  is  a  Trinity  of  Gods  form,  that  of  one  God,  has  extin- 
which  is  acknowledged  and  worship-  gulshed  the  light  in  the  Word,  and  re- 
ped.  From  the  faith  of  every  church  moved  the  Lord  from  the  church,  and 
is  derived  not  only  al]  its  worship,  but  thus  precipitated  its  morning  into 
also  all  its  doctrine ;  wherefore  it  may  night, will  be  seen  also  in  the  appendix, 
be  said,  that  such  as  its  faith  is,  such.  This  was  done  by  heretics  before  the 
is  its  doctrine.  That  that  faith,  which  Nicene  Council,  and  afterwards  by  the 
■s  a  faith  in  three  Gods,  has  perverted  heretics  of  that  council,  and  after  it. 
overy  thing  of  the  church,  follows  But  what  confidence  is  1o  be  jjaced  in 
thence;  for  faith  is  the  principle,  and  councils,  wlio  do  not  enter  throttgh  the 
doctrinals  are  derivatives;  and  the  de-  daor  into  the  siieejt'J'old,  but  climb  uf 
rivatives  derive  their  essence  from  the  some  other  way,  according  to  the 
principle.  If  any  one  examines  the  words  of  the  Lord  in  John  x.  1,  9? 
doctrinals,  one  by  one,  as  that  which  Their  deliberation  is  not  unlike  the 
m  concerning  God,  concerning  the  walking  of  a  blind  man  in  the  day,  ot 
iierson  of  Christ,  concerning  charity,  of  a  man  who  has  good  eyes  in  the 


.,.5le 


150  Concerning  the  Dinnt  Trinity. 

night,  neither  of  whom  sees  tlie  pit  be-  wallt  in  God,  and  fishea  swim  iu  G'nI  ; 

fore  he  has  fallen  into  it.     For  exam-  and,  further,  that  tlioughts   are  only 

pie,  what  confidence  ought  we  to  place  modificatione  of  ether,  as  words  from 

ill  the  councils  which  established  the  them  are  only  niodulaiione  of  air;  and 

vicarship  of  the  pope,  the  canonization  that  the  affections  of  love  are  occa- 

of  the  dead,  and  the  invocation  of  them  sional  changes  of  state,  from  the  influx 

as  deities,  the  worship  of  their  images,  of  the  sun's  rays  into  tile  ether  and  air : 

the  authority  of  indulgences,  the  di-  moreover,  that  a  life  after  death,  togeth- 

vision  of  the  eucharist,  besides  other  er  witli  heaven  and  hell,  is  a  fable,  in- 

things?     Also,  what  confidence  ought  vented  by  the  clergy,  for  the  purpose 

we  to  place  in  the  council  which  eatal>-  of  procuring   honors  and    gains ;    but 

lished    an  abominable  predestination,  although  it  is  a  fable,  that  still  it  is 

and  hung  this  up  before  the  temples  of  useful,  and  ought  not  to  be  openly  de 

their  church,  as  the  palladium  of  reii-  spised,  because  it  is  serviceable  to  the 

gion  1     But,  my  friend,  go  to  the  God  public  for  keeping  the  minds  of  the 

of  the  Word,  and  thus  to  the  Word,  simple   in  the  bond  of  obedience  to 

and  so  enter  through  the  door  into  the  magistrates;  but  that,  still,  those  who  . 

sheep-fold,  that  is,  into  the  church,  ate  inveigled  into  religion,  are  abstract 

and  you  will  be  enlightened ;  and  then  men,  their  thoughts  phantasms,  and 

you  will  see,  as  from  a  mountain,  not  their  actions  ludicrous,  and  that  they 

only  those  of  many  others,  but  your  are  the  drudges  of  the  priests,  who  be- 

own  former  steps  and  wanderings,  in  lieve  what  they  do  not  see,  and  seii 

the  thick  woods  under  the  mountain.  what  exceeds  the  sphere  of  their  miud. 

178.  The  faith  of  every  church  is,  as  These  consequences,  and  many  others 

it  were,  the  seed,  fi-om  which  all  its  dog-  like  them,  are  contained  in  that  faith, 

mas    spring ;  and  it  may  be  compared  that  nature  is  the  creator  of  the  uni- 

to  the  seed  of  a  tree,  from  which  all  the  verse;    and  they  proceed  from  it  as 

parts  of  it,  even  to  the  fruit,  are  deriv-  soon  as  it  is  opened.     These  things 

ed  ;  and  also  to  the  seed  of  man,  from  are  adduced,  that  it  may  be  known  that, 

which  are  produced  children  and  fami-  in    the    faith  of   the  present  church, 

lies  in  a  successive  series.     Wherefore,  which,  in  its  internal  form,  is  in  three 

when  tlie  primary  faith,  which,  from  Gods,  and  in  its  external  form,  in  one, 

its  predominance,  is  called  saving,  ia  therearefalsitiesinabundance;andthal 

known,  it  is  perceived  what  is  the  qual-  thence  may  be  brought  forth  as  many  as 

ity  of  the  church.     This  may  be  lUus-  there  are  little  spiders  in  a  heap  of  eggs 

trated  by  this  example :  Let  the  faith  laid  by  one  spider.     Any  one,  whose 

be,  that  nature  is  the  creator  of  the  mind  has  been  made  truly  rational  by 

universe.     From  this,  these  things  fol-  light  from  the  Lord,  may  see  (his  ;  bul 

low,  that  the  universe  is  what  is  called  how  will   any  other  see  it,  when  the 

God;  that  nature  is  his  essence;  that  doortotbatfaith and itsoffspringis shut 

ether  is  the  supreme  God,  whom  the  ,andbarredbythestatute,thaiitiaunlaw- 

^ncients  called  Jupiter;  that  the  air  is  ful  for  reason  to  look  into  its  mysteries? 
a  goddess,  whom  the  ancients  called        179.  VII.  That  ■ 

Juno,  and  made  the  wife  of  Jupiter;  Abomination  opDhs 

that  the  ocean  ia  a  God  below  tliem,  fliction,  such  a9  has  not  been,  n<ii! 

who,  with  the  ancients,  may  be  called  will  be,  which  the  Lord  had  forb- 

Nfpiune;  and  because  the  divinity  of  told  in  Daniel,  and  the  Evance- 

nature  reaches  even  to  the  centre  of  the  lists,  and  in  the  Revelation. 
earth,  that  there  also  is  a  God,  who,  in        These  words  are  read  in  Daniel  r 

conformity  with  the  ancients,  may  be  At  length  upon  the  bird  of  abomina- 

called  Pluto ;  that  the  sun  is  the  palace  tions,  desolation,  and  even  to  the  cormuiii- 

of  ail  the  gods,  in  which  they  assemble,  motion  and  decisimi,  it  shall  drop  upon 

whenever  Jupiter  summons  a  council ;  the  devastation,  ix.  27.     In  the  evan- 

r,thatfireislife  from  God;  gelist  Matthew,  the  Lord  says  these 


uid  th\is  that  birds  i5y  in  God,  beasts    words ;   Then  many  false  prophets  will 


Concerning  the  Divine  Trinity.  I5l 

rise  up,  and  mill  seduce  many :  when,  falsified ;  besides  many  other  things  in 
therefore,  ye  skali  see  the  abomination  those  seven  chapters. 
of  desolation,  foretold  hy  the  prophet  180.  In  the  evangelists,  Matt,  xxiv, 
Daniel,  standing  in  the  holy  'place,  let  Mark  xiii.  and  Luke  xxi.,  are  describ- 
Mm  who  readeth  note  it  teell,  xxiv.  15 :  ed  the  successive  declensions  and  cor- 
and  ajlerwards  in  the  same  chapter,  ruptions  of  the  Christian  church ;  and 
There  will  then  be  great  affiiction,  such  there,  by  the  great  affliction  such  as  was 
as  has  not  been  since  the  beginning  of  not  since  the  beginning  of  the  world, 
the  world  until  now,  neither  shall  he,  neither  shall  be,  is  meant,  ss  every 
31.  This  affliction  and  that  abomina-  where  else  in  the  Word,  the  infestation 
tion  are  treated  of  in  seven  chapters  of  truth  by  faJses,  until  there  does  not 
in  the  Revelation,  and  they  are  what  remain  any  truth  which  is  not  falsified 
are  meant  by  the  black  horse  and  by  and  consummated :  this  also  is  meant 
the  pale  horse,  coming  out  of  the  book  by  the  abomination  of  desolation  there ; 
whose  seal  the  Lamb  opened,  Rev.  vi.  and  this  likewise  is  meant  by  the  deso- 
5  to  8 ;  also  by  the  beast  coming  up  Jation  upon  the  bird  of  abominations, 
out  of  the  abyss,  which  made  war  with  and  by  the  consummation  and  decision 
the  two  witnesses,  and  slew  them,  ix.  in  Daniel;  and  this  same  thing  is  de^ 
7,  and  following  verses ;  as  also  by  the  scribed  in  the  Revelation  by  those  paa 
dragon  which  stood  before  the  woman  sages  which  have  just  been  adduced 
who  was  about  to  bring  forth,  that  he  thence.  This  was  effected  by  this, 
might  devour  her  child,  and  pursued  her  that  the  church  did  not  acknowled}  ct 
into  the  wilderness,  and  there  cast  out  the  Unity  of  God  in  Trinity,  and  his 
Irom  his  mouth  water  like  a  flood,  that  Trinity  in  Unity,  in  one  person,  bitt  in 
he  might  drown  her,  xii. ;  and  also  by  tlu-ee ;  and  thence  founded  the  churcli 
the  beasts  of  the  dragon,  one  from  the  in  the  mind,  upon  the  idea  of  three 
sea  and  the  other  from  the  earth,  xiii. ;  Gods,  and  in  the  mouth,  upon  the  con- 
also  by  the  three  spirits  like  frogs,  which  fession  of  one  God ;  for  thus  they  sep- 
came  out  of  the  mouth  of  the  dragon,  arated  themselves  from  the  Lord,  and 
out  of  the  mouth  of  the  beast,  and  out  at  length  so  far,  that  they  had  no  idea 
of  the  mouth  of  the  false  prophet,  xvi.  of  the  divinity  in  bis  human  nature  re- 
i;j;  and  moreover  by  this,  that,  after  maining,  when  yet  lie  is  God  the  Fa- 
'  '       *  '      ther  Himself  in  the  Human;  where- 

fore, also,  He  is  called  the  Father  of 
eternity  Isaiah  it.  5;  and  he  says  to 
Ph    p  ff     A       eth  Me,  seeth  the  Far 
^  J  h  7  9. 

8      B  asked,  Whence  is  the 

h    fountain,  from  which 
u         b  n  of  desolation,  as  is 

d        bed       D  niel,  ix.  27,  and  such 
ffl  as  n         was  nor  ever  will  be, 

M  has  flowed?     The  an- 

F    m  h   faith  which  universal- 
p  h    Christian  world,  and 

ir  fl         peration,  and  iniputa- 

n        CO  d         to   traditions.      It  is 
nd  h       he  doctrine  of  jusfifi- 

n  b  h  th  alone,  although  il 
time  of  the  eaHh,  and  cast  it  into  the  is  not  faith,  but  a  chimera,  should  gain 
great  vnne^iress  of  the  amger  of  God  ;  every  point  in  Christian  churches,  thai 
and  the  wine-press  was  trodden,  and  is,  that  it  should  reign  there  amongsi 
hhod  came  oid  even  to  the  horses'  bri-  the  clergy,  aJmc^  as  the  only  essential 
dies,  for  a  thousand  six  hundred  fur'  of  theology.  It  is  that  which  all  young 
long-s,  xiv.  19, 20 ;  blood  signifies  truth    students  in  theology  eagerly  learn,  inn 


the  seven  angels  poured 

out  the  vials 

of  the  anger 

of  God,  in 

which  * 

the  seven  last 

„laf„,o«    ;„!«    th»  fla«H 

into  the  sea,  ii 

d 

ers,  into  the  s 

beast,  into  the 

da 

into  the  air,  t 

g 

quake, such  a 

were  made,  x 

q 

nilies    an    in 

h        h 

which  is  effec 

nd 

cations  of  the 

h        wsc 

signified  by  fi 

g 

world.  Mar.  J 

il 

are  meant  by 

H 

T 

t/irasl  in  the 

a          d 

bX-oogIc 


152  Concerning  ike.  Divine  Trinity. 

bibe  and  suck  in  at  the  universities;  into  the  world  and  performed  redemp- 

and  which,  afterwards,  as  if  inspired  tion, no  flesh  could  have  been  savedl 

with  heavenly  wisdom,  they  teach  in  By  performing  redemption  is  meant,  to 

the  churches,  and  publish  ID  books;  by  establish   a  new  heaven   and   a  new 

which  also  they  seek  and  obtain  the  church.     That  the  Lord  is  to  come 

name  of  superior  erudition,  fame  and  again  into  the  world.  He  foretold  in  the 

glory ;  for  which  also  degrees,  diplomas  evangelists.  Matt,  xsiv,  30,  31 ;  Mark 

and  rewards  are  conferred :  and  these  xiii.  36;  Luke  xii.  40;  xxi.  27;  and 

things  are  done,  although  by  that  faith  in  the  Revelation,  particularly  in  the 

alone,  the  sun  is  now  darkened,  the  last  chapter.     That  he  is  also  at  this 

moon  is  deprived  of  her  light,  the  stars  day  performing  a  redemption,  by  es- 

of  the  heavens  are  fallen,  and  the  vir-  tablishing  a  new  heaven   and  institut- 

tues  of  the  heavens  are  shaken,  accord-  ing  a  new  church,  in  order  that  man 

ing  to  the  words  of  the  prediction  by  may  be  saved,  was  shown  above,  in  the 

the  Lord  in  Matt,  xxiv,  29,     That  the  lemma  concerning  redemption.     The 

doctrine  of  that  faith  has  at  this  day  greatarcaDuin,thatunlcssanewchurch 

blinded  the  minds  of  men  to  such  a  be  instituted  by  the  Lord,  no  Desli  can 

degree  that  they  will  not,  and  thence,  be  saved,  is  this,  that,  as  long  as  the 

as  it  were,  they  cannot,  see  any  divine  dragon  with  his  crew  continues  in  the 

truth    interiorly    in   the  light  of  the  world  of  spirits,  into  which  he  was  cast, 

eun,  nor  in   the  light  of  the  moon,  so  long  there  cannot  any  divine  truth 

but  only  exteriorly,  upon  some  rough  united  (o  divine  good,  pass  through  to 

surface,  in  the  light  of  a  fire  by  night,  the  men  of  the  earth,  without  being 

has  been  proved  to  me :  wherefore  I  perverfed  and  falsified,  or  destroyed 

can  say  with  confidence,  that  if  divine  It  is  that  which  is  meant  by  this  paa< 

truths  concerning  the  genuine  conjunc-  sage  in  the  Bevelation:   The  dragon 

tion  of  charity  and  faith,  concerning  was  cast  out  into  the  earth,  and  his  an- 

heaven  and  hell,  concerning  the  Lord,  gels  were  cast  out  with  him.     Wo  to  the 

concerning  the  life  after   death,  and  inhabitants  of  the  earth  and  the  sea, 

concerning  eternal  felicity,  written  in  becausethe  devil  has  come  down  to  them, 

letters  of  silver,  should  be  sent  down  having  great  anger,  sii.  9, 19, 13.    But 

from  heaven,  they  would  not  be  esteem-  afl«r  the  dragon  was  cast  into  hell,  xK. 

ed  worth  reading  by  the  justifiera  and  10,  then  John  saw  the  new  heaven  and 

sanctifiers  by  faith  alone;  but,  on  the  the  new  earth,  and  he  saw  the  New 

t'ther  hand,  if  a  treatise  concerning  jus-  Jerusalem  coming  down  fixim  God  out 

lification  by  faith  alone,  should  be  sent  of  heaven,  xxi.  1,  3.     By  the  dragon, 

Iroiu  hell,  this  they  would  take  up,  kiss,  are  meant  those  who  are  in  the  failh 

and  carry  home  in  their  bosom.  of  the  present  cjiurch. 

182.  Vlll.    Also   this,  that  itn-  Ihaveseveral  timeseonversed,  inthe 

L6.SS   A  New  Heaven  and   a  New  spiritual  world,  with  the  justifiers  of 

Chitrch    be    established    by    the  men  by  faith  alone,  and  have  said  that 

Lord,  no  Flesh  would  be  saved,  their  doctrine  is  erroneous,  and  also  ab- 

It  is  read  in  Matthew,  T/ieii  there  surd,  and  that  it  induces  carelessness, 
mil  be  great  affliction,  such  as  has  not  blindness,  sleep,  and  night,  in  spiritual 
been  from  the  heginnijig  of  the  leorld  things,  and  thence  the  death  of  the 
until  now,  nor  ever  will  be :  yea,  unless  soul,  and  exhorted  them  to  desist  from 
those  days  should  be  shortened,  no  fiesh  it.  But  I  have  received  for  answer, 
would  be  saved,  xxiv.  21,  22.  That  "Why  desist?  Does  not  the  excellence 
chapter  treats  concerning  the  consum-  of  the  erudition  of  the  clergy  above 
mation  of  the  age  by  which  is  meant  that  of  the  laity,  depend  on  that  alone!" 
the  end  of  the  present  church :  where-  But  1  replied,  that  thus  they  do  not  re- 
fore  by  shortening  those  days,  is  meant  gard  the  salvation  of  souls  as  any  end, 
to  put  an  end  lo  that  church,  and  to  in-  but  the  excellence  of  their  own  fame ; 
stiiute  a  new  one.  Who  does  not  and  that,  because  they  have  applied 
know,  that,  unless  the  Lord  had  come  the  truths  of  the  Word  to  their  false 


Concerning  the  Divine  Trinity. 


piiuciples,  and    1       )  11  d 

them,  they   q  i       t     h       by 

called  Abadd         nd  Aj  Uy        R 
ix  H;  by  wl    h  n  ti  d    h    d 

stroyers  of  th  h  h  by  h  aJ  f  1 
sificalion  of  1  W  d  B  1  y  e- 
plied,  "What  f  I  f  By  k  1 
edge  of  the  n  y  f  h     f    h 

ure  oracles,  ad  f  h 

most  sacred  p  pi 

responses ;  wh      f  -A-I   1 

Ivoiis,  but  A  B  d 

riant  at  this,  I       d      If  j  Apol 

!os,  you  are  also  Le'iathans;  the  first 
of  you  crooked  Leviathans,  and  the 
second  in  rank,  oblong  Leviathans, 
which  God  will  visit  with  his  hard  and 
great  sword,"  Isajah  XKvii.  1.  But  they 
laughed  at  these  words. 

183.  iX.  That  from  a  Trimty 
op  Persons,  each  op  whom  singly 
IS  God,  according  to  the  Athana- 

SIAN  CRBEO,  many  AB9UEU  AND  HET- 
EROGENEOUS Ideas  concerning  God 


d  p 


Bii'^s  AND  Abortions. 

From  the  doctrine  of  three  d 
persons  from  eternity,  which,  in 
is  the  head  of  ail  the  doctrin 
Christian  churches,  have  arisen 
unbecoming  ideas  concerniag  G  d 
worthy  of  the  Chri^atian  world      h    h 
yet  ought  to  be,  and  might  be, 
nary  to  all  the  people  and  nat 
the  four  parts  of  the  earth,  con  g 

God  and  his  Unity.     Ail  who 
of  the  Christian  ciiurch,  as  w       M 
hometans  as  Jews,  and,  besides    h 
the  Gentiles  of  every  worship,  are 
to  Christianity,  solely  on  accoun         h 
faithof  three  Gods  there.     The  p    p 
gators  of  it  know  this,  and  th 
they  are  very  cautious  not  to  h 

openly  a  Trinity  of  persons  su  h 
is  iu  the  Nicene  and  Athanaaian        d 
since,  in  that  case,  they  would  k 

and  ridicule  them.     The  absurd      d 
crous  and  frivolous  ideas,  which  h 
arisen  from  the  doctrine  of  three  d 
persons  from  eternity,  and  whic 
with  every  one,  who  remains  in        b 
lief  of  the  words  of  that  doctrii  d 

from  die  eyes  and  ears,  rise     p 
the  sight  of  the  thought,  are  these    Th 
Sod  the  Father  «its  above  the  h 
20 


15a 

d    1      So  1       right  hand, 

H  ly  &!       bef      them,  listen- 
1  f    h      h  g  over  all  the 

nd      CO  1  heir  decision, 

]     g  f      f  justification 
a  be     h        and  makes  them, 

&■       so       f  h  so     of  grace,  and 

h  d        ed      1  I  appeal  to 

i      1  d     f   h      I    gy,  and  to  the 

!  d    f  I     1     y  wh    her  they  en- 

y     h       h       h  s  ideal  view 
h  d      f      h     flows  in  of  its 

w  d  f  h     d  ctrine  itself; 

see  the  Relation  above,  n.  1 6.  There 
also  flows  in  a  curiosity  of  conjectur- 
ing what  they  conversed  about  among 
themselves,  before  the  world  was  creat- 
ed ;  whether  about  the  world  which 
was  to  be  created,  or  whether  also  about 
those  who  were  to  be  predestinated  and 
justified,  according  to  the  Supralapsari- 
ans,  or  whether  also  about  redemption  ; 
and  likewise  what  they  conversed  about 
since  the  world  was  created ;  the  Father 
f  m  I  authority  and  power  of  imput- 
g  Son  from  the  power  of  mediating, 
d  h  imputation,  which  is  election, 
he  mercy  of  the  Son  interced- 
n  all,  and  particularly  for  some, 

d   h     for  them  the  Father  has  favor, 
b      g    oved  from  love  towards  the  Son, 
d       n  the  misery  seen  in  Him  upon 
h       x)d  of  the  cross.     But  wlio  can- 
n     se    that  such  things  are  deliriums 
h     mind  concerning  God  1     And 
h      are,  in  Christian  churches,  the 
h  igs  which  are  to  be  kissed  with 

wuth,  but  are  not  to  be  viewed 
h   h    eye  of  the  mind,  because  they 
h  ngs  above  reason,  which,  if  they 
ated  from  the  memory  into  the 
nd       anding,  make   a  man  insane. 
Bu        11  this  does  not  remove  the  idea 
h        Gods,  but  induces  a  stupid 
h  ftx)m  which  man  thinks  concern- 
G  d  as  if  he  were  asleep  in  a  dream, 
w    k  ng  in  the  darkness  of  night,  or 
k        e  blind  from  his  birth  in  the 
gh        day. 

84    That  a  Trinity  of  Gods  is  fixed 

h     minds  of  Christians,  although 

le  they  deny  it,  is  very  evident 

e  ingenuity  of  many  in  demon- 

n     that  three  are  one,  and  one 

h  y  various  things  In  geometry, 


...^le 


154                                 Concerning  the  Divine  Trinity. 

BtereometT)' ,  arithmetic,  and  natural  was  led  in  the  spirit  to  the  north,  even 
philosophy,  aud  likewise  by  the  folding  to  a  region  where  all  the  land  appear- 
of  pieces  of  cloth  and  paper ;  thus  they  ed  covered  with  snow,  and  all  the  wa- 
play  tricks  among  themselves,  with  ter  congealed  with  ice.  It  was  tho 
the  divine  Trinity,  fike  jugglers.  Their  day  of  the  Sabbath ;  and  I  saw  men, 
juggling  concerning  it  may  be  com-  that  is,  spirits,  of  a  similar  stature  with 
pared  to  the  sight  of  the  eye  of  per-  men  of  the  world;  but,  on  account  of 
sons  in  a  fever,  who  see  one  object,  thecold,  they  were  clad,  asto  the  head, 
whether  it  be  a  man,  or  a  table,  or  a  with  the  skin  of  a  lion,  whose  mouth 
candle,  as  three,  or  three  as  one.  It  had  been  applied  to  their  mouth ;  but 
may  also  be  compared  with  the  mock-  as  to  the  body,  before  and  behind,  as 
ery  of  those  who  turn  soft  wax  between  far  as  above  the  loins,  they  were  cov- 
Iheir  fingers,  and  mould  it  into  various  ered  with  the  skins  of  leopards ;  and 
forms,  now  into  a  triangular  form,  that  as  to  the  feet,  with  the  skins  of  bears. 
they  may  show  the  Trinity ;  now  into  And  also  I  saw  many  riding  in  ohari- 
a  spherical  form,  that  they  may  show  ots,  and  some  in  chariots  carved  in  the 
the  Unity  ;  saying,  ''  Is  it  not  still  one  shape  of  a  dragon,  whose  horns  were 
andthesamesubstance?"  whenyetth  e  t  nd  d  forwards.  Those  chariots 
Divine  Trinity  is  like  a  pearl  of  h  w  d  u  by  little  horses  whose  tails 
greatest  value ;  but,  when  divided  nto  1  d  b  cut  off;  they  were  running 
persons,  it  is  like  a  pearl  divided  1  k  He  wild  beasts,  and  the  dri'- 
three  parts,  whence  it  entirely  lose  e  1  Id  the  reins  in  his  hands,  was 
value.  n  nually  impelling  and  urging  them 
n  h  urse.  I  saw,  at  length,  that 
185.  To  the  above  will  be  added  the  multitudes  were  flocking  to  a  tem- 
these  Relations.  First.  In  the  spir-  pie,  which,  because  it  was  covered  with 
.  itual  world,  there  are  climates  and  snow,  had  not  been  seen.  But  the 
zones,  as  well  as  in  the  natural  world;  keepers  of  the  temple  were  loosening 
there  is  not  any  ihing  given  in  the  lat-  the  snow,  and,  by  digging,  were  pre- 
fer which  is  not  also  in  the  former ;  paring  an  entrance  for  the  worshippers 
but  they  differ  in  origin.  In  the  natu-  who  had  arrived ;  and  they  descended, 
ral  world,  the  varieties  of  climates  are  and  entered.  It  was  given  me  also 
according  to  the  distances  of  the  sun  to  see  the  temple  within.  It  was  illu- 
from  the  equator ;  in  the  spiritual  minated  with  lamps  and  candles  in 
world,  they  are  according  to  die  dis-  abundance ;  the  altar  there  was  of 
tances  of  the  affections  of  the  will,  and  hewn  stone,  behind  which  there  was 
thence  of  the  thoughts  of  the  under-  hanging  a  tablet,  on  which  it  was  writ- 
standing,  from  true  love  and  true  faith;  ten.  The  Divine  Trinity,  Father, 
all  the  things  there  are  correspondences  Sow  and  Holy  Ghost,  who  essen- 
of  these.  In  the  frigid  zones,  in  the  tiallv  are  one  God,  but  personal- 
spiritual  world,  there  appear  similar  ly  three.  At  length  the  priest,  stand- 
things  as  in  the  frigid  zones  in  the  nat-  ing  at  the  altar,  after  he  bad  kneeled 
Ural  world ;  the  lands  there  appear  thrice  at  the  tablet  of  the  altar,  with  a 
bound  up  with  ice,  and  likewise  the  hook  in  his  hand,  ascended  the  pulpit, 
waters,  and  also  snow  upon  them,  and  began  a  sermon  by  spealcing  of 
Those  come  thither  aud  dwell  there,  the  Trinity,  and  exclaimed,  "  Oh,  how 
who,  in  the  world,  lulled  their  under-  great  a  mystery !  that  God  in  the  High- 
standings  to  sleep  by  indolence  in  est  begat  a  Son  from  eternity,  and  by 
thinking  about  spiritual  things,  and  Him  brought  forth  the  Holy  Ghost, 
who  are  thence,  at  the  same  time,  in-  which  three  joined  themselves  together 
dolent  about  doing  any  uses :  they  are  by  essence,  but  separated  themselves 
called  boreal  spirits.  Once  I  was  by  properties,  which  are  imputation, 
seized  with  a  desire  of  seeing  some  redemption,  and  operation !  but  if  we 
country  in  the  irigid  zone  where  those  look  into  these  things  by  reason,  its 
boreal   spirits  were;    and  therefore   I  sight  is  blinded,  and  a  spot  is  made 


^'S'^ 


Concer-aing  the  Divine  Trinity. 


\n\fo  e  as  befi)  e  1  e  eye  of  h  h 
fixes  !  n^^s  upon  the  nak 
VVhe  lo  p  n  y  hea  ers,  as  to  t 
as  keep  the  und  andmg  und 
dien  e  o  fa  h  After  this, 
cJaimed  aga  n,  Oh,  how  great  a 
ry  is  our  holy  faith !  which  is  th 
God  the  Father  imputes  the  rig 
iiess  of  the  Son,  and  sends  th  H 
Ghost,  who,  by  that  imputed  rig 
ness,  operates  the  pledgps  of  j 
tion,  which,  in  the  sum,  are  th       mi 

and  salvation ;    concerning  whose 
flux  or  act,  man  knows  no  mo 
the  pillar  of  salt  into  which  Lo 
was  turned,  and  concerning  w 
dwelling,  or  state,  he  knows  n 
than  a  fish  in  the  sea.    But,  my 
there  is  hid  in  it  a  treasure,  so 
covered  and  concealed,  that  not 
of  it  appears.     Wherefore,  as 
also,  let  us  keep  the  understand 
der  obedience  to  faith."     Afte       m 
sighs,  he  exclaimed  again,  sayin       O 
how  great  a  mystery  is  eiectioi        H 
is  elected,  to  whom  God  imput 
faith,  which,  according  to  a  fr 
pose,  and  of  pure  grace.  He  inf  se 
to  whomsoever  He  will,  and  w        H 
will ;  and  man  is  like  a  stock  ^ 
is  being  infused,  but  he  becomes  like  a 
tree  when  it  is  infused  ;  but  the  fruits, 
which  are  good  works,  hang,  indeed, 
from  that  tree,  which,  in  a  representa- 
tive sense,  is  our  faith,  but  still  tliey  do 
not  cohere;    wherefore  the  value  of 
that  free  is  not  from  the  fruit.     But, 
because  this  sounds  like  heterodoxy, 
and  yet  is  a  mystical  truth,  let  us,  my 
brethren,  keep  the  understanding  un- 
der obedience  to  this   faith."      And 
'hen,  after  a  pause,  standing  as  if  he 
would  yet  extract  something  more  from 
the    memory,   he    continued,   saying, 
"  From  the   store  of  mysteries   I   will 
'"produce  yet  one  mote,  which  is,  that 
man,  in  spiritual  things,  has  not  a  grain 
of  free  will;  for  the  primates  and  regu- 
lar priests  of  out  order,  in  their  theo- 
logical canons,  say  that  man,  i      I  ose 
things  which  are  of  faith  and  sal  a  on 
which  are  properly   called   sp  r  tial 
.-.aimot  will,  tliink  or  understand  a  y 
ihing,  and  cannot  even  accom    od    e 


158 

that  man  ol 

speak  ir   n 

ike  <i  parrot 

a  that  man     i 


gs 


But 


troulle  your 

under  obedi- 

ai  heology  is  an 

m    nto  which  if 

ng  look,  you 

be  ,  as  by  ship- 

ifthe  gospel, 
g       bo  e  our  heads ; 
ur  heads  and 
bo  prohibit  and 

m  ti  g  into  the  in 

derstanding.' 
cended ;   and 
ff  yer  at  the  al 

nded, I  wen  I 
m  al  ing  together, 

in  the  midst 
ose  standing 
m  e  you  immor- 

m  an  magnificent 
m  B  t  then  I  said 
to  them,  "Did  you  understand  any 
thing  1"  And  they  replied,  "We  re- 
ceived all  with  full  ears ;  but  why  do 
you  ask  whether  we  understood  iti  la 
not  the  understanding  amazed  in  such 
things?"  And  the  priest  added  this 
to  what  was  said:  ''Because  you  have 
heard,  and  have  not  understood,  you 
are  blessed,-  since  thence  is  your  salva- 
tion." Afterwards  I  spoke  with  the 
priest,  and  asked  him  if  he  had  n 
degree ;  and  he  replied,  "1  am  a 
master  of  arts."  And  then  I  said, 
"  Master,  I  have  heard  you  preaching 
mysteries  ;  if  you  know  them,  and  not 
any  thing  which  tbey  contain,  you 
know  nothing;  for  they  are  just  like 
caskets  locked  up  with  a  triple  lock 
which  unless  you  open  and  look  in, 
(wh  ch  must  be  done  by  the  under- 
a  d  ng,)  you  know  not  whether  the 
h  ngs  therein  are  precious,  or  whether 
hey  a  e  wcirthless,  or  whether  they 
a  e  no    ous;  they  may  be  the  eggs  of 


.,.^le 


156  Voncerning  the.  Divine  Trimly. 

Hn  asp,  or  tlie  web  of  a  spider,  accord-  in  the  same  region,  are  political  tliiiiga 

ing  to  the  description  in  Isaiah  lix.  5."  and  under  these,  moral ;    since  wirh 

Aslspoke  these  words,  theprieetlooked  such  persons  the  two  highec  regiona 

at  me  with  a  crabbed  aspect,  and  the  are  not  opened  on  the  right  side,  where- 

worshippers   departed,   and    mounted  fore  they  have  no  interior  reason  ol' 

their  chariots,  intoxicated  with  para-  judgment,  nor  affection  of  justice,  but 

doxes,iufataated  with  empty  words,  and  only  a  sort  of  ingenuity,  from  which 

enveloped  withdarknessinallthetliings  they  can  speak  upon  every  subject,  as 

of  faith,  and  the  means  of  salvation.  if  from  intelligence,  and  confirm  what- 

186.     Second   Relation.     I   was  ever  occurs,  as  if  from  reason;  but  the 

once  engaged  in  thinking  in  what  re-  objects  of  reason  which  they  principal 

gion  of  the  mind  theological  things  re-  ly  love  are  falses,  because  these  co- 

Bfde  with  man,  which,  because  they  here  with  the  fallacies  of  the  senses, 

are  spiritual  and  celestial,  I  at  tirst  Thence  it  is,  that  there  are  so  many  in 

supposed  would  reside  in  the  highest  the  world  who  do  not  see  the  truths  of 

region ;  for  the  human  mind  is  distin-  doctrine  from   the  Word,  more  than 

guished  into  three  regions,  as  a  house  those  who  are  born  blind  ;    and  when 

is  into  three  stories,  and  likewise  as  they  hear  them,  they   press  together 

the  habitations  of  the  angels  are  into  their  nostrils,  lest  their  odor  should  of- 

three   heavens.     And  then  an   angel  fend  them,  and   excite   nausea ;    but 

stood  before  me,  and  said,- "  Theologi-  they  open  all  their  senses  to  falses,  and 

cal  things,  with  those  who  love  truth  draw  Uiem  in,  as  a  whale  does  water." 
because  it  is  truth,-  rise  up  even  into        187.  Third  Reution.  Once,  when 

the  highest  region,  because   there  is  I  was  meditating  about  the  dragon,  the 

their  heaven,  and  they  are  in  the  light  beast  and  the  false  prophet,  which  are 

in  which  the  angels  are ;    but  moral  mentioned  in  the  Revelation,  an  an- 

things,  theoretically  contemplated  and  gelic  spirit  appeared  to  me,  and  asked, 

perceived,    piac«    themselves    under  "What  are   you  meditating  about?" 

those  in  the  second  region,  because  And  I  said,  "  About  the  false  prophet." 

they  communicate  with  spiritual  things;  Then  he  said,  "  I  will  lead  you  to  the 

and  political  things  under  these  in  the  place  where  they  are,  who  are  meant 

first  region ;  but  scientifi,cs,  which  are  by  the  false  prophet ;  and  he  said  thai 

manifold,  and  may  be  referred  to  gen-  they  are  the  same  that,  in  the   13th 

eral  and  particular  classes,  make  the  chapter  of  the  Revelation,  are  meani 

door  to  those  higher  things.     Those  by  the  beast  lirom  the  earth,  which  had 

with  whom  spiritual,  moral,  political  two  horns  like  a  lamb,  and  spoke  tike 

and  scientific  things  are  thus  subordi-  a  dragon.     I  followed  him,  and  lo,    I 

nated,  think  what  they  think,  and  do  saw  a  crowd,  in  the  midst  of  which 

what  they  do,  from  justice  and  judg-  were  the  leaders  of  the  church,  who 

ment ;  the  reason  is,  because  the  light  taught  that  nothing  saves  man,  but  faith 

of  truth,  which  also  is  the  light  of  in  the  merit  of  Christ;  and  that  works 

heaven,  from  the  highest  region,  illu-  are  good,  but  not  for  salvation ;  and 

minates  the  things  which  are  below,  as  that  still  they  should  be  taught  from 

the  light  of  the  sun,  passing  through  the  Word,  that  the  laity,' especially  the 

the  ethers  and  air,  progressively,  illu-  simple,  may  be  kept  more  strictly  in 

minates  the  eyes  of  men,  beasts  and  the  bonds  of  obedience  to  the  magis- 

fishes.     But  theological  things  are  not  tratos,  and  may  be  led,  as  from  reli- 

so  with  these  who  do  not  love  truth  gion,  thus  more  interiorly,  to  exercise 

because  it  is  truth,  but  only  for  the  moral    charity.     And    then    one    of 

sake  of  the  glory  of  their  own  fame,  them,  seeing  me,  said,  "  Do  you  wish 

Theological  filings  with  these,  reside  to  see  our  temple,  in  which  there  is  an 

in  the  lowest  region,  where  scientifics  image  reprcBentative  of  our  *aith'!''     I 

are,withwhich,insomecasea,theymin-  went  and  saw  it;    and    lo,    it  was  a 

glethemselves,  and,insomecases,they  magnificent  edifice,  and  in  the  midst 

cannotmingiethemselves.  Undorthese,  of  it  there  was  the  image  of  a  woman 


^'a'^ 


r   ir  rning  the  Divine  Trinity.  U1 

clothed  in  a  scarlet  girnent  holding  heasen  jt  becomes  more  and  more 
in  her  right  hand  a  iroHcn  coin  ind  magnificent  And  it  was  given  them 
in  her  left  a  thain  of  pearls  but  both  to  open  the  heaien  in  which  were  the 
the  image  and  the  temple  were  induced  spiritual  angels  who  are  in  wisdom 
by  fantasy  for  by  fantasies  mler  and  then  from  the  light  thence  flowing 
iial  spirits  can  represent  magniticent  m  that  tabernacle  appeared  like  a 
things  by  cloiing  the  iiitenors  of  the  temple  similar  to  that  at  Jerusalem ; 
mind  and  opening  only  its  exteriors  and  on  looking  into  it,  I  saw  the  stone 
B  It  vihen  I  perceited  that  it  Has  such  ol  the  foundation,  under  which  the 
Crick  I  prayed  to  the  Lord  and  sud  Word  was  deposited,  set  around  with 
Icnly  the  interiors  of  m)  mind  were  preoious stones  fromwhich  brightrays 
opened  and  then  I  saw  instead  ot  the  like  lightning  ahone  upon  tlie  walls 
magnificent  temple,  a  house  full  ot  upon  nhich  were  the  tbrms  of  cherubs, 
chinks,  itora  the  top  to  the  bottom  m  and  beautifully  variegated  them  with 
which  nothing  cohered ;  and  I  saw  in  colors  When  I  was  admiring  these 
that  house,  instead  of  the  woman  a  things  the  angela  said,  "  You  will  see 
pendent  image,  the  head  of  which  was  something  still  more  wonderful."  Then 
like  a  dragon,  the  bod  k  p  d  it  was  gnen  them  to  open  the  third 
the  feet  like  those  of  b  d  hea>  en  in  which  were  the  celestial  an- 
mouth  like  that  of  a  li  h  gels  who  ire  in  love ;  and  then,  from 
ry  respect  as  the  beas  h  se  the  flammeous  hght  thence  flowing  in, 
described,  Rev.  xiii,  2  nd  p  the  whole  of  that  temple  vanished,  an  I 
of  a  floor,  there  was  q  agn  n  instead  of  it  the  Lord  alone  was  seer, 
which  was  a  multitude  and  standing  upon  the  foundation  atonii, 
was  told  me  that  und  q  a^m  which  was  the  Word,  in  the  same  form 
there  was  a  large  hewn  a  u  d  in  which  he  appeared  to  John,  Rev.  i. 
which  lay  the  Word,  But  because  a  holy  reverence  then  fill- 
ed. On  seeing  these  things,  I  said  to  ed  the  interiors  of  the  angels'  mindrs, 
the  juggler,  "Is  this  your  temple?"  from  which  they  had  an  inclination  lo 
And  he  said  that  it  was.  But  then  fall  prostrate  on  their  faces,  the  way  of 
suddenly  his  interior  sight  also  was  light  from  the  third  heaven  was  cloa- 
opened,  from  which  he  saw  the  same  ed  by  the  Lord,  and  a  way  of  light 
things  that  I  did ;  on  seeing  which,  from  the  second  heaven  was  opened ; 
he  exclaimed,  with  a  loud  voice,  whence  returned  the  former  appear- 
"  What  is  this'?  and  whence  is  this?"  ance  of  the  temple,  and  also  of  the 
And  I  said,  "It  is  from  the  light  of  tabernacle,  but  this  in  the  midst  of  the 
heaven,  which  discovers  the  quality  of  temple.  Hereby  was  illustrated  what 
every  form,  and  thus  the  quality  of  is  meant  in  the  Revelation,  xxi,  by  this 
your  faith  separate  from  spiritual  char-  passage  :  The  tabemack  of  God  is 
ity."  And  immediately  an  east  wind  with  men,  and  He  tnill  dwell  toit/i  them, 
blew,  and  carried  away  the  temple,  ver.  3 :  and  also  by  this ;  I  saw  no 
with  the  image,  and  also  dried  up  the  ttmple  in  the  Neto  Jerusalem,  because 
quagmire,  and  thus  exposed  the  stone  the  Lord  God  Omnipotent  is  the  tent- 
under  which  lay  the  Word,  And  af-  pie  of  it,  and  the  Lamb,  ver.  22. 
ter  this,  a  warmth,  like  that  of  spring,  188.  Fourth  Relation,  Since  it 
breathed  from  heaven  ;  and  lo,  then  in  has  been  given  me  by  the  Lord  to  see 
the  same  place,  there  was  seen  a  taber-  the  wonderful  things  which  are  in  the 
nacle,  as  to  the  external  form  simple ;  heavens  and  under  the  heavens,  I 
and  the  angels  who  were  witli  me  said,  ought  to  relate,  according  to  command, 
"  Behold  the  tabernacle  of  Abraham,  what  has  been  seen.  There  was  seen 
such  aa  it  was  when  the  three  angels  a  magnificent  palace,  and  in  the  in- 
came  to  him,  and  told  concerning  most  part  of  it  a  temple ;  in  the  midsl 
Isaac,  who  was  about  to  be  born.  This  of  this,  there  was  a  table  of  gold,  upon 
appears  to  the  eyes  simple,  but  still,  which  was  the  Word,  at  which  stood 
according  to  the  influx  of  light  from  twoangels.    About  the  table  there  were 


h,  Google 


158 

three  rows  of  seats ;  the  seats  of  the 
first  row  were  covered  with  silk  draperj 
of  a  purple  color,  the  seats  of  the  sec- 
ond row  with  silk  drapery  of  a  blue 
color,  and  the  scats  of  the  third  row 
with  white  drapery.  Under  the  roof, 
high  above  the  table,  there  appeared  a 
curtain  spread  out,  glitterJDg  with  pre- 
cious stones,  from  the  splendor  of 
which  shone  forth,  as  it  were,  a  rainbow, 
whfln  the  sky  is  becoming  serene  after 
a  shower.  Suddenly  then  were  seen 
clergymen  sitting  upon  all  the  seats, 
all  clothed  in  the  garments  of  the  sa- 
cerdotal ministry.  On  one  aide  there 
was  a  vestry,  where  stood  an.  angel, 
who  was  the  keeper,  and  in  it  lay 
splendid  garments,  in  beautiful  order. 

Lord;  and  I  heard  a  voice  Irom  heav- 
en, saying,  "  Deliberate."     But  they 


Concerning  the  Drvae  Trinity. 


w  n       nd  d  R 

L  S  T 

p  p  d  d  n  d  w 
"Who  assumed  the  Human  in  the 
ViiiGiN  Mar¥?"  And  an  angel,  stand- 
ing at  the  table,  on  which  was  the 
Word,  read  to  tliem  these  words  from 
Luke:  He/w!d,  thou  shaU  conceive  in 
tite  womb,  and  shalt  bring  forth  a  son, 
and  shalt  call  his  name  Jesus ;  He  shall 
be  great,  and  shall  be  called  the  Son 
op  THE  Most  High.  And  Mary  said 
to  the  angel,  How  shall  this  be  done, 
since  I  htow  not  a  man  ?  And  the  an- 
«cl,  answerirtg,  said.  The  Holy  Spir- 
it  SHALL    COMB    UPON    THEE,  AND  THE 

ViBTiTE  OP  THE  Most  High  shall 
ovKRsnADOW  THEE ;  wkerefore  the 
Holy  Thing  that  is  born  of  thee  shall 
be  called  the  Son  of  Gon,  i.  31,  32, 
34,  35.  Then  also  he  read  these  in 
ilntthew ;  The  angel  said  to  Joseph  in 
a   dream,    Joseph,  son  of  David,  fear 


not  to  take  Mary  for  thy  wife,  roii 

HoLv  Spirit.  And  Joseph  knew 
HER  NOT  until  she  had  brought  forth 
her  Jirst-bom  son,  and  she  called  Ms 
name  Jesits,  i.  '20,  25.  And  besides 
these  passages,  he  read  many  more 
from  the  evangelists;  as  Matt.  iii.  17, 
xvii.  5 ;  John  i.  18,  Ui.  18,  xx.  31 ;  and 
many  other  places,  where  the  Lord,  as 
to  the  Human,  is  called  the  Son  op 
God,  and  where  He,  from  his  Human, 
calls  Jehtivah  his  Father;  as  also 
from  the  prophets,  where  it  is  foretold 
that  Jehovah  Himself  was  about  to 
come  into  the  world ;  among  which 
also  these  two  in  Isaiah,  It  shall  be  saia 
I'ji  that  day,  Lo,  this  is  our  God, 
whom  we  have  expected  to  deliver  us  ; 
this  is  Jehovah,  whom  we  have  ex- 
pected ;  let  us  be  glad  and  ryoice  in 
h  s  salvation,  xxv.  9.     The  voice  of 

le  crying  in  the  wilderness.  Prepare  a 
fay  for  Jehovah,  midce  smooth  in  the 
d  -sert  a  path  for  our  God  ;  for  the 

LORY  OF  Jehovah  shcdl  be  revealed; 

td  allfesh  shall  see  together.    Behold, 

IiohttOne;  He  mil  feed  his  fock 
ke  a  shepherd,  xl.  3,  5,  10,  II,  And 
he  angel  said,  "  Since  Jehovah  Mim- 
If  came  into  the  world,  and  assumed 
he  Human,  therefore,  in  the  prophets. 
He  is  called  the  Savior  and  the  Re- 
BEMER."  And  then  he  read  lo  them 
the  following  passages :  God  is  in  thee 
only,  and  there  is  no  Crod  besides ;  tru- 
ly thou  art  a  God  concealed,  O  God 
or  Israel  the  Savior,  Isaiah  xlv.  14, 
15.  Am  not  1  Jehovah  1  and  there 
is  no  God  else  beside  Me  ;  a  just  God 
AND  A  Savior,  there  is  not  beside 
Mb,  xlv.  21,  32.  I  am  Jehovah,  and 
BESIDE  Me  there  is  no  Savior,  xliii. 
11.  I  Jehovah  am  thy  God,  and  thou 
shalt  acknmoledge  no  God.  beside  Me, 
and  there  is  no  Saviok  beside  Me, 
Hosea  xiii.  4.  That  all  ficsh  may 
know  that  I  Jehovah  am  tiiv  Savior 
AND  thy  Redeemer,  Isaiah  xlix,  26; 
ix.  16.     As  for  OUR  Redeemer,  Je- 

Their  Redeemer  is  mights;  Jeho^ 
vAH  OF  HOSTS  IS  HIS  NAME,  Jerem.  I 
24.      Thus  said  Jekooah  the  King  of 


^•S'^ 


Concerning  the  IHeine  Trinity.                                iitV 

hrael,  and  his  Redeemer,  Jehovah  Then  one  of  those  who  sat  upon  the 

OF  UOST8, 1  am  the  First  and  the  ZiiMf,  seats  of  the  third  row,  read  irora  th€ 

and  besides  Me  i/iere  is  no  God,  Isaiah  confession  of  faith,  which  is  eddied  the 

xliv.  6.     Jehovah,  my  Rock  and  my  Athauasian  Creed,  these  words ;  "At- 

REnEEMER,  Psalm  xix.  15.     Thus  said  though  our  Lord  Jesus  C^trist,  the  Son 

Jehotah  thy  Redeemer,  the  Holt/  of  Clod,  is  both  God  and  Man,  stile 

Oneof  Israel,!  3^R0VAti  AM  THy  Gou,  there  are  not   two,   but  there   is  one 

Isaiah  jjviii.  17 ;  xliii.  14 ;  xlix,  7 ;  Uv,  Cftrist ;  yea.  He  is  altogether  one ;  He 

8.      Thou  Jehovah  art  our  Father,  is  one  person,  since,  as  the  soul  and 

OUR  Redeemer  from  an  age  is  thy  body  make  one  man,  so  God  and  Man 

ncone,  Ixiii.  16.      Thus  said  Jehovah  is  one  CJirist."     The  reader  said,  that 

THv  Redgemer,  I  ant  Jehovah,  doing  that  creed  where  those  words  are,  is 

all  tilings,  even  alone,  by  Myself,  xHv.  received  in  the  whole  Christian  world, 

24.     Jehovah  of  hosts  is  his  name,  even  by  the  Roman  Catholics.     And 

and  THY  Redeemer,  the  Holy  One  of  they  said,  "  What  need  is  there  of  more 

/srfleJ,  THE  God  OP  the  WHOLE  EARTH  proofs  that  God  the  Father  and  He 

He  shall  be  called,  liv.  5.     Behold  are  one,  as  the  soul  and  body  are  one." 

the  days  mil  come  when  I  shall  raise  And  they  said,  "  Because  it  is  so,  we 

unto  David  a  righteous  Branch,  who  see  tUat  the  Human  of  the  Lord  is  Di- 

shall  reign  a  King;    and  this  is  his  vine,  because  it  is  the  Hamaji  of  Jeho- 

name,  Jehovah  odr  Riohteodsness,  vah ;  and  also  that  the  Lord,  as  to  the 

Jerem.  jtxiii.  5,  6;  xxxiii.  15,  16.     In  Divine  Human,  should  be  approached, 

that  day,  Jehovah  shall  be  for  a  King  and  that  thus,  and  not  otherwise,  the 

over  oil  the  earth ;  in  that  day,  Jeho-  Divine  may  be  approached,  which  is 

vah  shall  be  one,  and  his  name  one,  called  the  Father."     'I'his,  their  con- 

Zech.  siv.  9.     Those  who  sat  on  the  elusion,  the  angel  coniii'med  by  many 

seats,  being  confirmed  by  these  and  things  from  the  Word,  amongst  which 

h    fo  me  passages,  unanimously  said,  were  these :  A  Child  is  born  to  us,  a 

la  Jel  o  al  Him  seJf  assumed  the  Hu-  8on  is  given  to  us,  whose  name  is  Won' 

n  an  n  o  de  to  redeem  and  save  men.  derful.   Counsellor,  God,  Hero,  the 

Bu     h  n  a    oice  was  heard  from  the  Father  of  Eternity,  the  Prinee  of 

R      a    Ca  holies,  who  had  hid  them-  Peace,  Isaiah  ix.  6.     Abraham  doth 

I    8  beh  nd  the  altar,  saying,  "  How  not  know  us,  and  Israel  dtth  not  ac- 

Jeh    ah  God.  become  Man?     Is  knowledge  us;    Thou,  Jehov.*u,  art 

h    no     le  Creator  of  the  universe  f  ouE  Father,  dur  Redeemer  ;   from 

Ad       e  of  those  who  sat  upon  the  an  age  is  thy  name,  Ixiii.   16:  and 

a  s    f    he  second  row,  turned  him-  in  John;  Jestts  said.  He  who  believeih 

1     abou     and  said,  "  Who   then  1"  in  Me,  believeth  in  Him  who  sent  Me ; 

A  d   he   tehind    the   altar,   standing  and  he  who  seeth  Me,  seeth  Him  who 

1    e        he  altar,  replied,  "  The  Son  sent  Me,  xii.  44,  45.     PhiUy  said  to 

H        E  ERffiTY."     But   he   was  an-  Jesus,  Show  us  the  Fatlier.     Jesus  saith 

s  e  ed      I    not  the  Son  from  eternity,  to  him.  He  .who  seeth  Me,  seeth 

Ci   dmg  o  your  confession,  also  the  the  Father  ;    how  then  sayest  thou, 

C  e    o  of  1  e  universe  ?     And  what  is  Show  us  the  Father  7     Believest  thou 

nd  a  God  born  fix)m  eternity?  nut  that  I  am  in  the  Father,  and 

And   how  can   the  Divine   Essence,  the    Father    in    Me.     Believe  Me, 

which  is  one  and  indivisible,  be  sepa-  that  I  am  in  the  Father,  and  the 

rated,  and  one  part  of  it  descend,  and  Father  in  Mb,  xiv.  8, 9.     Jesus  said, 

not  the  whole  together  1"     The  sec-  I  and  the  Father  are  one,  x.  30; 

OND   THiNfi   canvassed    CONCERNING  and  also.  All  things  that  the  Father 

THE  Lord  was.  Whether,  according  hath  are  mine,  and  all  mine  are  the 

to  this,  the  Father  and  He  are  not  one.  Father's,  xvi.  15;  xvii,  10.     Lastly,  Je- 

as  the  soul  and  body  are  one.     They  sus  said,  I  am  the  Way,  the   Truth 

said  that  "This  is  a  consequence,  be-  and  the  Life;    no  one  cenieth  to  the 

cause  the  soul   is  from  the  Father."  Father  but  by  Me,  xiv.  6.     To  this  the 


tlostecb,  Google 


160                                Concemtng  the  Dimne  Trinity. 

reader  added,  that  the  same  things  seatsof  the  second  row,  turned  himself 
that  are  here  said  fay  the  Lord,  con-  about,  and  said,  "  You  say  that  the 
cerning  Himself  and  his  Father,  may  Holy  Spirit  is  a  person  by  himself,  and 
also  be  said  by  man,  concerning  him-  a  God  by  himself;  but  what  is  a  per 
,  self  and  his  soul.  Having  heard  these  son  going  forth  and  proceeding  from  a 
things,  they  all  said,  with  one  mouth  person,  but  operation  going  forth  and 
and  heart,  that  "  The  Human  of  the  proceeding?  One  person  cannot  go 
Lord  is  Divine,  and  that  this  is  to  be  forth  and  proceed  from  another,  bul 
approached,  in  order  that  the  Father  operation  can.  Or  what  is  a  God  go- 
may  he  approached;  since  Jehovah  ing  forth  and  proceeding  from  God, 
God,  by  it,  sent  Himself  into  the  world,  but  the  Divine  going  forth  and  pro- 
and  made  Himself  visible  to  the  eyes  ceeding  ?  One  God  cannot  go  forth 
of  men,  and  thus  accessible.  In  like  and  proceed  from  another,  but  the  Di- 
manner.  He  made  Himself  visible,  and  vine  can  from  one  God."  On  heariug 
thus  accessible,  in  a  human  foruj,  to  these  words,  those  who  sat  upon  the 
the  ancients,  but  then  by  an  angel ;  seats  unanimously  concluded,  that 
but  because  this  form  was  representa-  "  The  Holy  Spirit  is  not  a  person  by 
tive  of  the .  Lord  who  was  about  to  itself,  thus  neither  a  God  by  itself; 
come,  therefore  all  thingsof  the  church  hut  that  ifis  the  Holy  Divine,  going 
withtheancientswere representative."  forth  and  proceeding  from  the  oneom- 
After  this  followed  a  deliberation  nipresent  God,  who  is  the  Lord."  To 
concerning  the  Holy  Spirit ;  and  jn  this  the  angels,  standing  at  the  goldtai 
the  first  place  was  disclosed  the  idea  table  upon  which  was  the  Word,  said, 
of  most  persons  concerning  God  the  "  Well.  It  is  not  read  any  where  in 
Father,  the  Son  and  the  Holy  Spirit ;  the  Old  Testament,  that  the  proph«ts 
which  was,  that  God  the  Father  sits  spoke  the  Word  from  the  Holy  Spirit, 
on  high,  and  the  Son  at  his  right  hand,  but  from  Jehovah;  and  wherever,  in 
and  that  they  send  forth  from  them  the  the  New  Testament,  the  Ho!y  Spirit  is 
Holy  Spirit  to  enlighten,  teach,  justify  mentioned,  we  are  to  understand  the 
and  sanctify  men.  But  then  a  voice  proceeding  Divine,  which  is  the  Divine 
was  heard  from  heaven,  saying,  "  We  which  enlightens,  teaches,  enlivens,  re- 
cannot  endure  that  idea  of  thought,  forms  and  regenerates."  After  this, 
Who  does  liot  know,  that  Jehovah  God  there  followed  another  question  con- 
is  omnipresent?  Whoever  knows  and  cerning  the  Holy  Spirit,  which  was, 
acknowledges  this,  will  also  acknowl-  From  whom  the  Divine,  which  is  meant 
edge,  that  He  Himself  enlightens,  by  the  Holy  Spirit,  proceeds ;  whether 
teaches,  justifies  and  saves,  and  that  from  the  Father  or  from  the  Lord, 
there  is  not  a  mediating  God  distinct  And  when  they  were  canvassing  this, 
from  Him,  still  less  from  two,  as  one  there  shone  upon  them  a  light  from 
person  from  another;  wherefore  let  heaven,  from  which  they  saw  that  the 
the  former  idea,  which  is  vain,  be  re-  Holy  Divine,  which  is  meant  by  the 
moved,  and  let  this,  which  is  just,  be  Holy  Spirit,  does  not  proceed  out  of 
received,  and  then  you  will  see  this  the  Father  through  the  Lord,  but  out 
clearly."  But  then  a  voice  was  heard  of  the  Lord  from  the  Father  ;  compar- 
from  the  Roman  Catholics,  who  stood  atively,  as  with  man ;  his  activity  does 
close  to  the  altar  of  the  temple,  saying,  not  proceed  from  the  soul  through  the 
"  What  then  is  the  Holy  Spirit,  which  body,  but  out  of  the  body  from  the 
is  mentioned  in  the  Word  in  the  soul.  This  the  angel  standing  at  the 
evangelists,  and  in  Paul,  by  which  so  table  confirmed  by  these  things  from 
many  learned  men  amongst  the  clergy,  the  Word  :  He  whom  the  Father  hath 
and  especially  of  our  church,  say  that  seat,  speaketh  the  words  of  God:  He 
they  are  led?  Who,  at  this  day,  in  hath  given  Him  the  Spirit  not  hy 
the  Christian  world,  denies  the  Holy  measure.  The  Father  loveth  the  Son, 
Spirit  and  his  operations?"  At  these  and  hath  given  all  things  into  his  hand, 
words,  one  of  those  who  sat  upon  the  John  iii.  34,  35.     A  Rod  shall  go  ovi 


-'"S'^ 


Concerning  the  Divine  Trimiy.  161 

from  the  Trunk  of  Jesse,  the  spirit  of  out  of  the  world.  He  said,  Lo,  I  am 

Jehovah  shaB  rest  upon  Him,  the  spirit  with  you  aU  the  days,  even  to  the  eon- 

nf  msthm.  and  intelligence,  the  spirit  svmmation  of  the  age,  Matl.  xxvjii.  20. 

of  counsel  and  virtue,  Isaiah  si,    1.  Having  read  these  words  to  them,  the 

That  the  spirit  of  Jehovah  was  given  angel  said,  "  From  these  and  many 

upon  Him,  and  that  it  was  in   Him,  other  passages  from  the  Word,  it  ia 

dii.  1;  lix.  19,20;  ixi.  1;  Luke  iv.  18.  manifest,   that  the   Divine,   which  is 

When  the  Holy  Spirit  shall  have  come,  called  the  Holy  Spirit,  proceeds  out  of 

WHICH  I  SHALL  SEND  TO  YOU  FROM  the  Lord,  from  the  Father,"  To  this 
THE  Father,  John  xv.  96.     He  shall    those   who  sal    upon   the   seats  said, 

glorify  Me,  because  hb  small  re-  "  This  is  Divine  Truth." 
cErvE  op  MINE,  AND  ANNOUNCE  UNTO        At  last,  this  decree  was  made ;  that, 

Yotr :    ALL  THINGS  WH.^TSOEVER  THE  "  From  what  has  heen  deliberated  in 

Father  hath  are  mine  ;  on  ACf ocnt  this  council,  we  have  clearly  seen,  and 

OF  THIS  I  SAID,  THAT  He  SHALL  RE-  thence  acknowledge  as  holy  truth,  that 

cEivE  OP  MINE,   AND    ANNOUNCE  UN-  in   the  Lord  God,  the  Savior  Jesus 

to  you,  xvi.  14,  15.     If  I  go  atoai/,  I  Christ,  there  is  a  Divine  Trinity,  which 

WILL  sbnh  the  Paraclete  unto  you,  is,  the  Divine  from  which  are  all  things, 

xvi.   7.     That  the  Paraclete  is  the  which  is  called  the  Father:  the  Divin*, 

Holy  Spirit,  xiv.  26.      The  Holy  Human,  which  is  called  the  Son ;  and 

Spirit  was  not  yet,  because  Jesus  the  proceeding  Divine,  which  is  called 

"  ""     "  ■  the  Holy  Spirit;"  exclaiming  together, 
that  "In  Jesus  Christ  dwelleth  al'. 

:,  Re-  the  fullness  op  the  Godhead  eodi- 

CEIVE  THE  Holy  Spirit,  XX.  22.     And  ly,"  Coloss.  ii.  9.     Thus  there  is  on* 

in  the  Revelation,  Who  shall  not  glo-  God  in  the  church. 
rify  thy  name,  O  Lord  ?  because  Thou        After  these  things  were  concluded 

ALONE  ART  HOLY,  XV.  4.      Siucc  the  in  that  magnificent  council,  they  rose 

divine  operation  of  the  Lord,  from  his  up,  and  the  angel  who  was  keeper  of 

divine  omnipresence,  is  meant  hy  the  tlio  vestry  came  out  of  it,  and  brought 

Holy  Spirit,  therefore,  when  He  spoke  to  each  of  those  who  sat  upon  the  seals 

to  the  disciples  concerning  the  Holy  splendid   garments,    interwoven    here 

Spirit,  which  He  was  ahout  to  send  and  there  with  threads  of  gold,  and 

from  the  Father,  He  also  sa\A,  I  will  he  said,  "Receive  the  wedding  gak- 

not  leave  you  orphans ;  I  go  away,  and  mbnts."     And  they  were  conducted, 

COMB  UNTO  YOU ;    and  in  that  day  ye  in  glory,  into  the  new  Christian  heav- 

will  know  that  I  AM  IN  MY  Father,  en,  with  which  the  church  of  the  Lord 

AND  VE  IN  Me,  and  I  in  you,  xiv.  18,  upon  earth,  which  is  the  New  Jerusa^ 

■20,  28.     And  just  before  He  departed  lem,  will  be  conjoined. 
21 


./Google 


Concerning  the  Sacred  Scnpture, 


CHAPTER   IV. 


CONCEItNlNG  THE  SACRED  SCRIPTURE,  OR  THE  WORD  OF  THE 
LORD. 

189.  I.  That  the  Sacked  Scrip-  unto  you  arc  spirit  and  are  life,  John 
TURE,  OR  THE  WoRD,  (s  THE  DiviNB  vi.  63.  Jesus  Said  to  the  loomon  at  Jo- 
Trdth  itself.  cob''s  weU,  If  thou  htewest  the  gift 

It  is  in  the  mouth  of  all,  that  (he  of  God,  aad  who  it  is  thai  saith  to  t/ue. 

Word  is  from  God,  divinely  inspired,  C'lm  Me  to  drink,  thou  wouldst  ask  of 

and  thence  holy ;  but  still  it  has  been  Him,  and  He  would  give  to  thee  living 

liitherto  unknown  where  in  it  the  Di-  water.     He  who  drinketk  of  the  water 

vine  is;    for  the  Word,  in  the  letter,  that  J  shall  give  him,  shall  never  thirst ; 

appears  aa  a  common  writing,  in  a  for-  but  the  water  which  I  will  give  him 

eign  style,  not  sublime  nor  elegant,  as  shaU  become  in  him  a fountmn  of  water, 

are  the  writings  of  the  world  to  ap-  springing  up  into  etemtd  life,  John  iv. 

pearance.     Hence  it  is,  that  he  who  6,  10,  11.     By  the  fountain  of  Jacob, 

worshipanatureinsteadofGod,  or  who  is  signified  the  Word,  as  also  Deut, 

worships  it  in  preference  to  God,  and  xxxiii.  28;  wherefore    also    the  Lord, 

thence  thinks  from   himself  and   his  because  He  is  the  Word,  sat  there,  and 

prcprium,  and  not  out  of  heaven  from  apoke  with  the  woman ;  and  by  living 

the  Lord,  may  easily  fall  into  error  con-  water,  is  signified  the  truth  of  the 

cerning  the  Word,  and  into  contempt  Word.     Jesus  said.  If  any  one  thirst, 

of  it,  and  may  say  with  himself,  when  let  him  come  to  Me  and  /hnnk.     Who- 

he  reads  it,  "  What  is  this  t     What  is  soever  believeth  in  Me,  as  the  Scripture 

that  1     Is  this  Divine  1     Can  God,  who  saith,  out  of  his  belly  shall  jlow  rivers 

hasinfinite  wisdom,  speak  so?    Where  of  living  water,  John  vii.  37,38.     Pf 

and  whence  is  its  holiness,  unless  from  ter  said  to  Jesus,  Thou  hast  the  words 

A  :perstition,  and  thence  persuasion  1"  of  eternal  life,  John  vi.  63.    Jesus  said, 

190.  But  he  who  thinks  so  does  not  Heaven  and  earth  shall  pass  away,  but 
consider,  that  the  Lord  Jehovah,  who  my  words  shall  not  pass  away,  Mark 
1;  God  of  heaven  and  earth,  spoke  the  xiii.  31.  That  the  words  of  the  Lorj 
Word  by  Moses  and  the  prophets,  and  are  truth  and  life,  is,  because  He  him- 
that  thence  it  cannot  be  any  thing  else  self  is  the  Truth  and  the  Life,  as  He 
than  Divine  Truth ;  for  that  which  the  teaches  in  John ;  /  am  the  Way,  the 
Lord  Jehovah  himself  speaks  is  that;  Truth,  and  the  Life,  xiv.  6.  And  in 
neither  does  he  consider,  that  the  the  same ;  In  the  beginning  was  the 
Lord  the  Savior,  who  is  the  same  with  Word,  and  the  Word  was  with  God, 
Jehovah,  spoke  the  Word  in  the  evan-  and  the  Word  was  God;  in  Him  was 
gelists,  many  things  from  his  own  life,  and  the  Ufe  was  the  light  of  men, 
mouth,  and  the  rest  frcm  the  Spirit  of  John  i.  I,  2,  3.  By  the  Word,  is  meant 
his  mouth,  which  is  tlie  Holy  Spirit,  the  Lord  as  to  Divine  Truth,  in  whom 
by  his  twelve  apostles.  Thence  it  is,  alone  there  is  life  and  there  is  light. 
as  He  himself  saya,  that,  in  his  words  Thence  it  is  that  the  Word,  which  ia 
there  is  spirit  and  life ;  and  that  He  from  the  I.ord,  and  which  is  the  Lord, 
himself  is  the  Light  which  enlightens,  is  called  the  fountain  of  living  wa- 
and  that  He  is  the  Truth;  which  is  ters,  Jer.  ii.  13,  xvii.  13,  xxxi.  9; 
manifest  from  the  following  passages :  the  FonNTAiN  of  salvation,  Isaiah 
Jesus  said,  The  words  which  I  speak  xii.   3;    A  fountain,  Zech.   xiii.    1; 


.,.^lc 


or  the  Word  of  the  Lord.  163 

and  A  RIVER  OF  the  water  of  life,  than  of  a  precious  stone,  from  the  ma- 
Rev  xxii.  ]  ;  and  it  is  said,  that  The  trix  which  envelopeti  it,  and  sometimes 
Lamb,  toko  is  in  the  midst  of  the  thriine,  appears  as  a  common  stone ;  or  aa 
shall  feed  them  at  living  fountains  of  from  the  cabinet,  made  of  jasper,  lapis 
waters,  Rev.  vii.  17;  besides  in  other  lazuli,  amianthus,  or  agate,  in  which 
places,  where  the  Word  also  is  called  lie,  in  their  order,  diamonds,  rubies, 
a  Sanctuary,  and  a  Tabernacle,  in  sardonjxes,  oriental  topazes,  &.c. 
which  the  Lord  dwells  with  man.  While  this  is  unknown,  it  is  no  wonder 

191.  But  stiU  the  natural  man  can-  if  the  cabinet  is  esteemed  no  luorc  than 
not,tromthesethings,bepersuaded,that  according  to  the  price  of  its  material, 
the  Word  is  the  Divine  Truth  itself,  in  which  appears  to  the  eye.  It  is  simi- 
which  there  is  Divine  Wisdom  and  Di-  jar  with  the  Word,  as  to  the  sense  of 
vine  Life;  for  he  regards  it  from  the  its  letter.  Lest,  therefore,  mankind 
style,  in  which  he  does  not  see  those  should  be  in  doubt  concerning  the  di- 
things.  But  the  style  of  the  Word  is  vinity  and  sanctity  of  the  Word,  its  in- 
the  very  divine  style,  with  which  no  ternal  sense  has  been  revealed  to  me, 
other  style,  however  sublime  and  ex-  which  in  its  essence  js  spiritual,  and 
cellent  it  appears,  can  l>e  compared,  is  in  the  external  sense,  which  is  natu- 
The  style  of  the  Word  is  such,  that  ral,  as  the  soul  is  in  the  body.  That 
there  is  holiness  in  every  sentence,  sense  is  the  spirit,  which  vivifies  the  let- 
and  in  every  word,  yea,  in  some  in-  ter;  wherefore,  that  sense  can  testify 
stances,  in  the  very  letters:  thence  the  concerningthedivinity  and  sanctity  of 
Word  conjoins  man  to  the  Lord,  and  the  Word, andconviiiceeventhenatural 
opens  heaven.  There  are  two  things  man,  if  he  is  willing  to  be  convinced, 
which  proceed  from  the  Lord,  Divine  193.  IL  That  in  the  Word  there 
Love  and  Divine  Wisdom,  or,  what  is  is  a  Spiritual  Sense,  hitherto  vs- 
(he   same.  Divine  Good    and   Divine  known. 

Truth ;  the  Word,  in  its  essence,  is  Who  does  not  acknowledge  and 
both  of  them;  and  because  it  conjoins  assent,  when  he  hears  it  said  that 
man  to  the  Lord,  and  opens  heaven,  the  Word,  because  it  is  divine,  is  in  its 
as  it  was  said,  therefore  the  Word  fills  bosom  spiritual  1  But  who  has  hither- 
man  with  the  goods  of  love  and  the  to  known  what  the  spiritual  is,  and 
truths  of  wisdom;  his  will  with  the  where  it  is  concealed  in  the  Word? 
goods  of  love,  and  his  understanding  But  what  (Ac  spiViftio?  is,  will  be  shown 
with  the  truths  of  wisdom  :  thence  In  a  Relation  after  this  chapter  ;  and 
man  has  life  by  the  Word.  But  it  where  it  is  concealed  in  the  Word,  in 
should  be  well  known,  that  those  only  what  now  follows.  Thai  the  Word, 
have  life  from  the  Word,  who  read  it  in  its  bosom,  is  spiritual,  is  because  it 
for  the  purpose  of  deriving  divine  truths  descended  from  the  Lord  Jehovah,  and 
fi'omit,a3fromtheirfountain,and,atthe  passed  through  the  angelic  heavens; 
same  time,  for  the  purpose  of  applying  and  the  Divine,  which  in  itself  is  inef- 
tho  divine  truths,  thence  derived,  to  Ufe;  fable  and  imperceptible,  became,  in  its 
and  that  the  contrary  happens  to  those  descent,  adequate  to  the  perception  of 
who  read  it  only  for  the  sake  of  acqnir-  angels,  and  at  last  to  the  perception  of 
ing  honors,  and  gaining  the  world.  men.     Thence  Is  the  spiritual  sense, 

192.  Every  person,  who  does  not  which  is  within  the  natural,  as  the  soul 
know  that  a  spiritual  sense  is  in  the  in  man,  the  thought  of  the  understand- 
Word,  as  the  soul  is  in  the  body,  can  ing  in  speech,  and  the  aflection  of  the 
judge  concerning  the  Word  only  from  will  in  action ;  and  if  it  is  allowable  to 
the  sense  of  the  letter  of  it ;  when  yet  compare  it  with  such  things  as  appear 
this  is  as  a  casket,  containing  precious  before  the  eyes  in  the  natural  world, 
things,  which  are  its  spiritual  sense,  there  is  a  spiritual  sense  in  the  natural 
When,  therefore,  this  internal  sense  is  sense,  as  all  the  brains  are  within  their 
not  known,  one  cannot  judge  of  the  meninges  or  maters,  or  as  the  shoots  of 
divine  sanctity  of  the  Word,  otherwise  a  tree  are  within  its  inner  and  outer 


...^le 


164  Concerning  the  Sacred  Scripture, 

barks;    yea,  as  all  the  requisites  for  of,    n.     87    to    102;    and  tie    corre- 

proclucing  the  chicken  are  within  the  spondence  of  all  the  things  of  heaven 

shell  of  the  egg,  &c.     But  that  there  mtk  all  the  thitigs  of  the  earth,  n. 

is  sucli  a  spiritual  sense,  in  its  natural  103  to  l!5;    and  will  be  seen  more 

sense,  has  hitherto  been  conjectured  fully  from  examples  to  be  hereafter  ad- 

by  no  one;  wherefore  it  is  necessary  duced  from  the  Word, 
that  this  mystery,  which  in  itself  is  pre-        195.  From  the  Lord  proceeds  the 

eminent  above  all  other  mysteries  hith-  Celestial   Divine,    tub    SpjRiTrAL 

erto  revealed,  should  be  made  manifest  Divine   and  the  Natural  Divine, 

to  the  understanding,  which  will  be  one  after  another.     Whatever  proceeds 

done  while  it  is  explained  in  this  order  ,  from  his  Divine  Love  is  called  the  Ce- 

(1.)  What  the  spiritual  sense  is.  (2.)  lestial  Divine,  and  all  that  is  good ; 

That   thai  sense  is  in  all  and  every  whatever  proceeds   from    his    Divine 

part  of  the  Word.     (3.)    That  thence  Wisdom  is  called  Spikituai.  Divink, 

it  is,  that  the  W<»-d  is  divinely  inspir-  and  all  that  is  truth.     The  Natvral 

ed,  and  holy  m  every  expression.    (4.)  Divine  is  of  both,  and   is  their  com- 

That  that  sense  lias  been  hitherto  im-  plex  in  the  ultimate.     The  angels  of 

knoten.  (5.)  That  hereafter  it  teill  not  the  celestial  kingdom,  of  whom  is  the 

be  given  to  any,  but  those  who  are  in  third   or   highest  heaven,   are  in  the 

genuine  truths  from  the  Lord.    (6.)  Divine     which     proceeds     from     the 

Wonderf^fJdngs concerning theWord,  Lord,  which  is  called   celestial;    for 

from  its  ^ritual  sense.     These  things  they  are  in  the  good  of  love  from  the 

shall  now  be  unfolded  one  by  one.  Lord.     The  angels  of  the  Lord's  spa-- 

134.  (1.)  WhattheSpiritualiSensets.  itual  kingdom,  of  whom  the  second  or 

The  spiritual  sense  is  not  that  which  middle    heaven    consists,   are    in  the 

shines  forth  from  the  sense  of  the  letter  Divine  which  proceeds  from  the  Lord, 

of  the  Word,  when  any  one  searches  which  is  called  spiritual;  for  they  are 

and  explains  the  Word  in  order  to  con-  in  divine  wisdom  from  the  Lord.    The 

lirm  any  tenet  of  the   church  :    this  angels  of  the  Lord's  natural  kingdom, 

sense  may  be  called  the  literal  and  ec-  of  which  the  first  or  lowest  heaven  con- 

clesiastical  sense  of  the  Word;  but  if  the  sists,  are  in  the  Divine  which  proceeds 

spiritual  sense  does  not  appear  in  the  from  the  Lord,  which  is  called  not- 

sense  of  the  letter,  it  is  inwardly  in  nral  Divine,  and  they  are  in  the  faith 

it,  as  the  soul   in   the   body,   as   the  of  charity   from   the   Lord,     But  the 

thought  of  the  understanding  in  the  men  of  the  church,  according  to  their 

eyes,  and  as  the  affection  of  love  in  the  love,  wisdom  and  faith,  are  in  one  of 

face.    It  is  principally  that  sense  which  those  kingdoms,  and  into  that  in  which 

makes  the  Word  spiritual,  not  only  for  they  are,  they  aJso  come  after  death, 

men,  hut  also  for  angels;    wherefore  Such  as  heaven  is,  such  also  is  the 

the  Word,  by  that  sense,  communicates  Word  of  the   Lord ;    in   its  ultimate 

with  the  heavens.     Since  the  Word  is  sense  it  is  natural,  in  its  interior  sense 

inwardly  spiritual,  therefore  it  is  writ-  itisspiritual.andinitsinmostsenseitis 

ten  by  mere  correspondences;  and  what  celestial,and  in  every  part  divine;  where- 

is' written  by  correspondences,  is  writ-  fere  it  is  accommodated  to  the  angels 

ten,  in  the  ultimate  sense,  in  such  a  of  the  three  heavens,  and  also  to  men. 
style  as  in  the   prophets,    the  evan-        196.    (2.)   That  the  Spiritual  Sense 

gelists  and  the  Revelation ;  which,  al-  is    in    (dl    and    every  Part  of    the 

though  it  appears  ordinary,  still  con-  Word,   cannot    be  seen    better   than 

ceals  within  itself  the  divine  wisdom,  from  examples,  such  as  the  following 

and  all  angelic  wisdom.     What  corre-  John  says,  in  the  Revelation,  I  saw 

spondence  is,  may  be  seen  in  a  work  heavenopen,  and  behold,  awhitehorse; 

concerning  Heaven  and  Hei.i,,  pub-  and  He  who  sat  vpon  him  was  called 

lished  at  London,  1758,  where  the  cor-  the  Faithful  and  True,  who  in  right- 

re^ondcnce  of  all  tke  things  of  heaven  eousness  judges   and  fghis,    and  his 

with  alt  tke  things  of  man   is  treated  ei/es  as  a  fame  of  fire,    and  upon   his 


or  the  Word  of  the  Lord.                                      16£ 

aving  a  name  vine  truths  of  tiie  Word  from  Him 
knoweth  but  and  that  what  the  Word  is,  la  its  epir' 
Himself;  and  He  loas  clothed  in  a  ttual  sense,  no  one  sees  but  the  Lord 
vesture  tinged  mth  blood;  and  Ms  and  those  to  whom  He  reveals  it;  al 
name  is  called  the  Word  op  God.  so,  that  by  the  vesture  tinged  with 
And  his  armies  in  heaven  followed  Mim  blood,  ia  meant  the  natural  sense  of 
ujion  while  horses,  clothed  in  fine  Kn-  the  Word,  which  is  the  sense  of  its  let- 
eii,  white  and  clean.  He  has  upon  his  ter,  to  which  violence  haa  been  done. 
vesture  and  upon  his  tidgh  a  name  That  it  ia  the  Word  which  is  thus  de- 
written,  K(ko  of  kinqs,  and  Lord  of  scribed,  is  very  manifest ;  for  it  is  said, 
LOKDS.  I  saw,  also,  an  imgel  standing  His  name  is  called  the  Word  op 
in  the  sun,  who  cried  with  a  loud  voice,  Goo.  That  it  is  the  Lord  who  is 
Come  and  gather  yourselves  together  to  meant,  is  also  very  manifest ;  for  it  is 
the  great  supper,  that  ye  may  eat  the  said,  that  the  name  of  him  mho  sat  up- 
flesh  of  Mngs,  and  the  flesh  of  cap-  on  the  white  horse  was.  Kino  op  kings 
iains,  and  the  flesh  of  the  mighty,  and  and  Lord  of  lords  ;  in  like  manner 
the  flesh  of  horses,  and  of  those  wh«  sit  as  in  Rev.  xvii.  14,  where  it  is  said, 
upon  th^r  and  the  flesh  of  aU,  free  And  the  Lamb  shall  overcome  them, 
and  bond,  small  and  great,  xixAl  to  18.  because  He  is  Lord  of  lords  and 
What  these  things  signify,  no  one  can  King  op  kings.  That  the  spirit- 
see,  except  from  the  spiritual  sense  of  ual  sense  of"  the  Word  is  to  be  opened 
tiie  Word ;  and  no  one  can  know  the  at  the  end  of  the  church,  is  signified 
spiritual  sense  except  from  the  science  Dot  only  by  those  things  which  are  said 
of  correspondences ;  for  all  the  expres-  concerning  the  white  horae,  and  Him 
sions  are  correspondences,  and  no  ex-  who  sat  upon  him,  but  also  by  the 
pression  is  without  meaning.  The  great  supper,  to  which  the  angel  stand- 
science  of  correspondences  teaches  ing  in  the  sun  invited  all  to  come,  and 
what  is  signified  by  the  white  horse;  eat  the  flesh  of  kings,  and  of  captains, 
what  by  Him  who  sat  upon  him;  what  Si-c. ;  by  which  is  signified  the  appro- 
by  the  eyes  which  were  as  a  flame  of  priation  of  all  good  things  from  the 
flre  ;  what  by  the  diadems  upon  his  Lord.  All  the  expressions  there  would 
head;  what  by  the  aesture  tinged  with  be  empty  words,  and  without  life  and 
bhtod;  what  by  the  white  fine  linen,  spirit,  unless  there  was  a  spiritual 
in  which  they  who  were  of  his  army  sense  within  them,  as  the  soul  is  in 
in  hesven  were  clothed ;  what  by  the  the  body. 

a  \gel  standing  in  iltc  sun;  and  what  197.  In  Rev.  xxi.,  the  New  Jerusa- 

by  the  great  supper  to  which   they  lem  is  thus  described :  That  in  it  there 

came  and  were  gathered  together;  and  was  a  luminary,  like  a  very  precious 

also  what  by  the  fl^sh  of  kings  and  stone,  as  a  jasper  stone,  shining  Eke 

captinns;    and  of  many  other  things  crystal.     JTrnt  it  had  a  great  and  high 

which  they  ahould  eat.     But  what  each  wall,  having  twelve  gates,  and  twelve 

ot  those  expressions,  '.n  the  spiritual  angels  upon  the  gates,  and  the  names  of 

sense,  signifies,  may  be  seen  explained  the  twelves  tribes  of  the  sons  of  Israel 

in  the  Apocalypse  Revealed,  from  written.     That  the  wall  teas  of  a  huh- 

n.  *S20to838;    and   also  in    a  little  dred  and  forty-four  cubits,  which  is  the 

work  concerning  the  White  Horsb  ;  measure  of  a  man,  that  is,  of  an  angel. 

wherefore  it  ia  unnecessary  to  explain  That  the  structure  of  the  wall  wasjas- 

them  further.     It  is  there  shown,  that  per,  and  its  foundations  of  every  pre- 

the  Lord,  as  to  the  Word,  is  there  de-  cious  stone;   of  jasper,  sapphire,  chal- 

scribed;  and  that  by  his  eyes,  which  cedony,    emerald,    sardonyx,    sardius, 

were  as  a  flame  of  fire,  is  meant  the  chrysoUte,  beryl,  topax,  chrysoprasus, 

divine  wisdom  of  his  divine  love;  and  hyacinth  and  amethyst.    Thatlhegates 

by  the  diadems  which  were  upon  his  were  twelve  pewls.     Tiiat  the  city  it- 

head,  and  by  the  name  which  no  one  self  was  pure  gold,  like  pure  glass ; 

knew  but  Himself,  are  meant  the  di-  and    that    it  was  four-cornered,   the 


.,glc 


166  Concermng  the  Sacred  Scripture, 

length,  the  breadth  and  the  height  heaven,  and  the  powers  of  the  heavem 
equal;  of  twelve  thousand  furlongs;  shall  be  shaken ;  and  then  shall  (^pear 
besides  many  other  things.  That  all  the  sign  of  the  Son  of  man  in  heaven  ■ 
these  thin^  are  to  be  understood  spir-  and  then  shall  all  the  tribes  of  the  earth 
ituallyiinajbeevident  fi'omtlii3,that  by  mourn,  and  {hey  shall  see  the  Son  of 
the  Nein  Jerusalem  is  meant  a  New  man  coming  in  the  clouds  of  heaven. 
Church,  which  is  to  be  instituted  by  mth  power  and  much  glor^.  And  He 
the  Lord,  as  is  shown  in  the  Apoca-  will  send  forth  the  angels,  unth  a  great 
LYPSE  Revealed,  n.  880 ;  and  because  sound  of  a  trumpet,  and  they  shcdl 
by  Jerusalem  there,  is  signified  the  gather  together  his  elect,  fiom  the  four 
church,  it  follows,  that  all  the  things  winds,  from  07te  end  of  the  heavens  even 
which  are  said  of  it  as  a  city — of  its  to  the  other.  Matt,  xxiv.  29,  30,  31. 
gates,  of  its  wall,  of  the  foundations  By  these  words,  in  the  spiritual  sense, 
of  the  wall,  also  the  things  which  are  it  ia  not  meant  that  the  sun  and  moon 
said  of  their  measures — contain  a  spir-  would  bedarkened,  that  the  stars  would 
itual  sense,  since  those  things  which  fall  froniheaven,andthat  thesignofihe 
are  of  the  church  are  spiritual ;  but  Lord  would  appear  in  the  heavens, 
what  they  signify  has  been  demonstrat-  and  that  they  would  see  Him  in  the 
ed  in  the  Apocalypse  Rbtealbd,  clouds,  and,  at  the  same  time,  the  an- 
from  n.  896  to  ^5 ;  wherefore  it  would  gels  with  trumpets ;  hut  by  every  one 
be  superfluous  to  demonstrate  them  of  the  words  there,  are  meant  spiritual 
further.  It  is  sufficient  that  it  is  thence  things,  which  are  of  the  church,  con- 
known,  that  there  is  a  spiritual  sense  cerning  the  state  of  which,  at  tiie  end, 
in  every  part  of  that  description,  as  the  those  things  are  said  ;  for,  in  the  spir- 
soul  in  the  body ;  and  that  without  that  itual  sense,  by  the  sun,  which  will  be 
sense  nothing  of  the  church  would  be  darkened,  is  meant  love  to  the  Lord; 
understood  in  those  things  which  are  by  the  moon,  which  will  not  give  her 
written  there;  as  that  the  city  was  of  light,  is  meant  faith  in  Him;  by  the 
pure  gold,  its  gates  of  pearls,  the  wall  stars,  which  mH  fall  from  heaven,  are 
of  jasper,  the  foundations  of  the  wail  meant  the  knowledges  of  truth  and 
of  precious  stones;  that  the  wall  was  good;  by  the  s^gTi  of  the  Son  of  man 
of  a  hundred  and  forty-four  cubits,  m/ieonen,  is  meant  the  appearing  of  di- 
which  is  the  measure  of  a  man,  that  is,  rine  truth  in  the  Word  from  Him;  by  the 
of  an  angel ;  and  that  the  city  was  of  tribes  of  the  earth,  which  shall  mourn,  is 
thelengthjbreadthand  heightof  twelve  meant  the  want  of  all  truth  which  is 
thousand  furlongs;  besides  many  oth-  of  faith,  and  of  all  good  which  is  of 
or  things:  but  he  who  knows  the  spir-  love;  by  the  coming  of  the  Son  of  man 
itual  sense,  from  the  science  of  corre-  in  the  clouds  of  heaven  with  power 
spondeuces,  understands  those  things;  and  glory,  is  meant  the  presence  of  the 
as  that  the  wall  and  its  foundations  Lord  in  the  Word,  and  revelation ;  by 
signify  the  doctrinals  of  tliat  church,  the  clouds  of  heaven,  is  signified  the 
fi'om  the  sense  of  the  letter  of  the  sense  of  the  letter  of  the  Word,  and  by 
Word ;  and  that  the  numbers,  12, 144,  glory,  the  spiritual  sense  of  the  Word  ; 
12,000,  signify  all  the  things  of  it,  or  by  the  angels  with  a  great  sound  of  a 
all  the  truths  and  goods  of  it,  in  one  (rainpei,  is  meant  heaven,  whence  is  di- 
complex.  vine  truth;  hy  gathering  together  the 
198.  Where  the  Lord  speaks  to  his  elect  from  the  four  winds,  from  one 
disciples  of  the  consummation  of  the  end  of  the  heavens  to  the  other,  is 
age,  which  is  the  last  time  of  the  meant  a  new  heaven  tnd  a  new  church 
church,  at  the  end  of  the  predictions  of  those  who  have  faiib  in  the  Lord, 
concerning  its  successive  changes.  He  and  live  according  to  his  command- 
8^8 :  Immediately  after  the  auction  ments.  That  the  darkening  of  the  sun 
of  those  days,  the  sun  shall  be  darken-  and  moon,  and  the  falling  of  the  stars 
ed,  and  the  moan  shall  not  give  her  to  the  earth,  are  not  meant,  is  very  man- 
light,  and  the   stars   shall  fall  from  ifest  from  the  prophets,  by  whom  simi- 


lostecbX'OO^Ic 


ot  the  Word  of  the  Lord.  lOl 

Jar  things  are  said  coacerning  the  state  tcho  were  prepared  went  with  him  iit  to 

of  the  church,  when  the  Lord  was  about  the  wedding;    and  the  door  mas  shut 

to  come  into  the  world ;  as  in  Isaiah,  And  at  length  came  also  the  other  mr 

Belwld,  the  dat/  of  Jehovah  loill  come,  gins,  saying.  Lord,  Lord,  open  to  us. 

cruel,  and  of  the  wrath  of  anger ;  the  But  he,  anstoering,  said,  Verily  I  say 

stars  of  heaoen  and  the  constellations  imlo  you,  Jinoin  you  not,  Matt,  xxv,  ] 

of  them  will  not  shine  with  their  light;  to  12.     That  in  every  one  of  these 

the  sun  will  be  darkened  in  his  rising,  words  there  is  a  spiritual  sense,  and 

and  the  muon  will  not  make  her  light  thence  a  holy  divine,  no  one  sees  but 

nkine.     I  will  visit  upon  the  world  wick-  he  who  knows  that  there  is  a  spiritual 

e(&tess,xxiv.Q1,33.  In  Joel,  Thedat/of  sense,  and  what  it  is.     In  the  spiritual 

Jehovah  Cometh,  a  day  of  darkness  and  sense,  by  the  kingdom  of  the  heavens 

thick  darkness ;  the  sun  and  the  moon  is  meant  heaven  and  the  church;  by 

mil  become  black;  the  stars  will  with-  the  firirfc^roon*,  the  Lord ;  bythewed- 

drao)  their  splendor,  iii.  4;  iv.  15.     In  ding,  the  marriage  of  the  Lord  with 

Ezekiel,  I  will  cover  the  heavens,  and  them,  by  the  good  of  love  and  the  truth 

make  black  the  stars  ;  I  will  cover  the  of  feith ;  by.  virgins,  those  who  are  of 

sun  with  a  cloud,  and  the  moon  will  not  the  church ;  by  ten,  all ;  hyjive,  a  part; 

maJee  her  light  shine.     All  the  Inmina-  by  lamps,  those  things  which  are  of 

ries  of  light  I  wiH  cover  over,  and  I  faith  ;    by  oil,  those  things  which  are 

will  give  darkness  upon  the  earth,  xxii.  of  the  good  of  love ;  by  slewing  and 

7, 8.     By  the  day  of  Jehovah,  is  meant  atoaktng,  the  life  of  man  in  the  world, 

the  coming  of  the  Lord,  which  was  which  is  natural,   and   his  life   afl^r 

when  there  was  no  longer  any  good  of  death,  which  is  spiritual ;  by  buying, 

love  and  truth  of  faith  remaining  in  the  to  procure  for  themselves ;  by  going  lo 

church,  and  not  any  know  ledge  of  the  tho'-e  who  sell  and  buying  oil,  to  procure 

Lord ;  therefore  it  is  called  a  day  of  for  themselves  the  good  of  love  from 

darkness  and  thick  darkness  others  after  death ;    and  because  then 

199.  That  the  Lord,  when  He  was  it  i=  no  longer  procurable,  therefore, 

in  the  worJd,  spoke  by  correspondences,  although  they  came  with  lamps,  and  the 

thus  also  spiritually,  when  naturiU),  od  which  they  had  bought,  to  the  door 

may  be  evident  from  his  parable-.,  in  whpre  the  wedding  was,  still  it  was 

every  word  of  which  there  is  a  spiritu-  said  to  them  by  the  bridegroom,  I  know 

al  sense.     Let  the  parable  of  the  ten  you  not.     The  reason  is,  because  man 

virgins  be  for  an  example.     He  said,  remains,  after  the  life  in  the  world. 

The  kingdom  of  the  heavens  is  like  ten  such  as  he  had  lived  in  the  world. 

virgiYis,  who,  taking  their  lamps,  went  From  these  examples,  it  is  manifest 

out  to  meet  the  bridegroom;  Jive  of  that  the  Lord  spoke   by  mere  corre- 

them  werevrudent,  but  Jive  were  foolish,  spondences,  and  this  because  from  the 

Tliose  who  were  foolish,  taldng  their  Divine,  which  was  in  Him,  and  was 

lamps,  took  no  oil;   but  the  prudent  His.      Because    virgins  signify  those 

took  oil  in  their  tamps.      While  the  who  are  of  the  church,  therefore  so  of- 

liridegroom  tarried,  they  all  slumbered  ten  in  the  prophetical  Word  it  is  said, 

and  slept.     And  at  midnight  a  cry  was  the  virgin,  and  the  daughter  of  Zion,o{ 

made,  Behold,  the  bridegroom  is  com-  Jerusalem,  of  Judah,  of  Israel.     And 

ing ;  go  ye  out  to  meet  him.     Then  because  oil  signifies  the  good  of  love, 

all  those  virgins  awoke,  and  trimmed  therefore  all   the   holy  things  of  the 

their  lamps.    But  the  foolish  said  to  the  church  were  anointed  with  oil.     It  is 

prudent.  Give  us  of  your  oil,  for  our  similar  in  the  rest  of  the  parablea,  and 

lamps  are  going  out.  ,  But  the  prudent  in  all  the  words  which  the  Lord  spoke. 

answered,saying.  Lest  perhaps  there  be  Thence  it  is  that  the  Lord  says,  thai 

not  enough  for  us  and  you,  go  ye  rath-  his  words  are  spirit  and  are  life,  John 

er  to  those  who  sell,  mtd  buy  for  your-  vi.  6S. 

selves.     But  while  they  loere  gone  to  200.    (3.)    That  it  is  from  the  Spir- 

buy,  the  bridegroom  came,  and  those  itucd  Sense,  t/tal'the  Word  is  divine' 


i/GoogIc 


168  Concerning  the  Setcrtd  Scn^ture, 

ly  inspired,  and  Jtoly  in  every  Expres-  ituaJ,  rational,  natural    and   aeiisiial 

iion,  that  by  a  lamb,  a  sheep,  a  goat,  a  calf, 

It  is  said  in  the  church,  that  the  an  ox,  arc  meant  innocence,  charity 

Word  is  holy,  and  thia  because  the  and  natural  aflecUon ;    that  by  moun- 

Lord  Jehovah  spoke  it ;   but  because  tains,  hills  and  valleys,  are  meant  the 

ita  holiness  does   not   appear   in   the  higlier,  lower  and  lowest  things  of  the 

sense  of  the  letter  only,  therefore  he  church ;    also  that  by  Egypt  is  signi- 

who,  on  that  account,  once  doubts  con-  fled  the  scientific ;  by  Assyria,  the  ra- 

'  ceming  its   holiness,  when  he  afler-  tional;  by  Edam,  thenaturalj  byMoab, 

wards  reads  the  Word,  confirms  him-  the  adulteration  of  good;  by  tie  soub 

self  by  many  things  there;  for  he  says  of  Amnion,  the  adulteration  of  truth ; 

with  himself,  "  Is  this  holy  1     Is  this  by  the  Philistines,  faith  without  chari- 

di?ine?"       Lest,    therefore,    such    a  ty;  by  Tyre  and  Zidon,  tlie  knowledges 

thought  should  flow  in  with  niany,  and  of  good  and  truth  ;    by  Gog,  external 

afterwards  be  confirmed,   and   thence  worship  without  interna].     In  general, 

the  Word  should   he   rejected    as   a  by  Jacob',  in  the  Word,  is  meant  the 

worthless  writing,  and  the  conjunction  natural  church ;  by  Israel,  the  spiritual 

of  the  Lord  with  man,  by  means  of  it,  church;  and   by  Judah,  the  celestial 

should  perish,  it  has  pleased  the  Lord  church.     When  a  man  knows  ail  these 

now  to  reyeal  its  spiritual  sense,  in  or-  things,  he  may  then  think,  that  the 

der  that  it  may  be  known  where  in  it  Word  treats  only  of  heavenly  things, 

the  divine  holiness  is  concealed.     But  and  that  those  worldly  things  are  only 

let  examples   illustrate   this.     In   the  the  subjects  in  whicli  these  are.     But 

Word,  we  sometimes  read  of  Egypt,  an  example  from  the  Word  may  illus- 

sometimes  of  Assyria,  sometimes  of  trate  this  also.     It  is  read  in  Isaiah, 

Edom,  of  Moab,  ofthesonsof  Ammon,  In  that  day,  there  shall  be  a  way  from 

of  the  Philistines,  of  Tyre  and  Zidon,  Egypt  to  Assyria,  (hat  Assyria  may 

and  of  Gog.     He  who  does  not  know,  come  info  Egypt,  and  Egypt  into  As- 

that  by  the  names  of  those  are  signified  syria;  and  the  Egyptians  may  seme 

the  things  of  heaven  and  the  church,  with  the  Assyrians.     In  that  day,  Is- 

may  be  led  into  the  error,  that  the  rati  shall  be  a  third  to  Egypt  and  As' 

Word  treats  much  of  people  and  na-  syria,  a  blessing  in  the  midst  of  the 

tions,  and  but  iittle  of  heaven  and  the  land;    which  Jehovah  of  hosts  shall 

church;  thus  much  of  worldly,  and  lit-  bless,   saying,  Blessed  be  my  people 

lie  of  heavenly  things ;    but  when  he  Egypt,  and  Assyria,  tlie  work  of  my 

Imows  what  is  signified  by  them,  or  by  hands,  and  Israel,  my  blessing,  xix.  US, 

their  names,  he  may  be  led  back  from  24, 25.    By  these  words,  in  the  spiritual 

error  into  the  truth.     In  like  manner,  sense,  it  is  meant,  that,  at  the  time  of 

while  he  sees  in  the  Word,  that  there  the  coming  of  the  Lord,  the  scientific, 

are  so  oAcn  mentioned  gardens,  groves,  the  rational  and  the  spiritual  should 

forests,  and  their  trees,  as  the  olive,  make  one,  and  that  then  the  scientific 

the  vine,  the  cedar,  the  poplar,  and  the  wiU  serve  the  rational,  and  both  the 

oak ;  and  that  so  often  a  lamb,  a  sheep,  spiritual ;  for,  as  it  was  said,  by  Egypt 

a  goat,  a  calf,  an  os ;    and  also  moun-  is  signified  the  scientific,  by  Assyria 

tains,  hill^  valleys,  and  there  fountains,  the  rational,  and  by  Israel  the  spiritn- 

rivets,  wafers,  and  many  such  things;  al ;    by  the  day  twice  mentioned,  ia 

he  who  knows  nothing  of  the  spiritual  meant  the  first  and  second  coming  of 

sense  of  the  Word,  cannot  think  oth-  the  Lord. 

erwise,  than  that  it  is  only  those  things        201.  (4.)   That  the  Spiritual  &nse 

which  are  meant ;    for  he   does   not  of  the    Word  has  beat  hitherto  un- 

fcnow,  that  by  a  garden,  grove  and  for-  known. 

est,  are  meant  wisdom,  intelligence  and        That  all  and  every  thing,  which  is 

science ;  that  by  an  olive,  vine,  cedar,  in    nature,    corresponds    to    spiritual 

poplar  and  oak,  are  meant  the  good  things;  in  like  manner,  all  and  every 

and  truth  of  the  church,  celestial,  spir-  thing  in  the  human  body;   has  been 


^'S'^ 


or  tfie  Word  of  the  Lord.  169 

shown  in  a  work  concerning  Heaven  they  could  converse  with  them  by  cor 
ANr>  Hull,  n.  87  to  105.  But  what  respondences :  thence  the  state  of 
CoRRespoNucNCB  is,  has  been  hither-  their  wisdom  became  such,  that  what 
to  unknown ;  but  in  the  most  ancient  ever  they  saw  in  the  earth,  they  thought 
times,  it  was  very  well  known  ;  for,  to  of  it  not  oaly  naturally,  but  also  spirit- 
tliose  who  then  lived,  the  science  of  ually,  at  the  same  time;  thus  also  con- 
correspondences  was  the  science  of  jointly  with  the  angels  of  heaven 
sciences,  and  so  universal  that  all  their  Moreover,  I  have  been  informed,  thai 
tracts  and  books  were  written  by  cor-  Enoch,  of  whom  mention  is  made  in 
respondences.  The  book  ot  Job,  which  Genesis  v.  21  to  24,  with  his  compaa- 
is  a  book  of  the  ancient  church,  19  full  ions,  collected  correspondences  from 
of  correspondences.  The  hieroglyph-  their  mouth,  and  transmitted  the  sci- 
ics  of  the  Egyptians,  and  also  the  fa-  ence  of  them  lo  posterity ;  in  conse- 
bles  of  the  ancients,  were  no  other,  quence  of  which,  the  science  ofcorre- 
A4!  the  ancient  churches  were  churches  epondeuces  was  not  only  known,  but 
representative  of  spiritual  things.  Their  also  cultivated,  in  many  kingdoms  of 
rites,  and  also  the  statutes  according  Asia,  especially  in  the  laud  of  Canaan, 
to  which  their  worship  was  instituted,  Egypt,  Assyria,  Chaldea,  Syria,  Ara- 
consisted  of  mere  correspondeaoes;  in  bia,  Tyre,  Zidon,  and  Nineveh;  and 
like  manner,  all  the  things  of  the  church  that  thence  it  was  transferred  into 
with  the  sons  of  Israel.  The  whole  Greece ;  but  there  it  was  turned  into 
burnt-offerings,  sacrifices,  meatniffer-  fables,  as  is  evident  from  the  writings 
ings,  and  drink-offerings,  with  every  of  the  most  ancient  authors  of  that 
thing  appertaining  to  them,  were  cor-  country. 

respondences ;  in  like  manner,  the  tab-        203.  That  it  may  be  seen,  that  the 

ernacle,  with  all  the  things  in  it;  andaJ-  science  of  correspondences  was  for  a 

BO  their  feasts,  aa  the  feastof  unleavened  long  time  preserved  among  the  Gentile 

bread,  the  feast  of  tabernacles,  and  the  nations  in  Asia,  but  among  those  who 

feast  of  the  first  IVuits;    likewise  the  were  called  soothsayers  and  sages,  and 

priesthood  of  Aaron  and  the  Levites,  as  by  some  Magi,  I  will  adduce  one  ex- 

also  their  garments  of  holiness ;    but  ample  from   1  Sam.  v.  and  vi.     It  is 

what  the  spiritual  things  were,  to  which  there  related,  that  the  ark,  in  which 

tliose  things  respectively  corresponded,  were  the  two  tables,  upon  which  the 

has  been  shown  in  the  Arcana  Ccbles-  decalogue  was  written,  was  taken  by 

TiA,   published   at  London.     Besides  the  Philistines,  and  placed  in  the  tem- 

these,  also,  ail  the  statutes  and  judg-  pie  of  Dagon,  in  Ashdod,  and  that  Da- 

ments,  which  concerned  their  worship  gon  fell  before  it  to  the  ground,  and 

and  life,  were  correspondences.     Now,  afterwards  his  head,  with  the  palms  of 

because  divine  things,  in  the  world,  his  hands,  severed  ftom  his  body,  lay 

present  themselves  in  correspondences,  upon  the  threshold  of  the  temple ;  and 

therefore  the   Word   was   written   by  that  the  Ashdodites  and  Ekionites,  on 

mere  correspondences;  wherefore  the  account  of  the  ark,  were  smiiten  with 

I.ord,  because  He  spoke  from  the  Di-  hemorrhoids,  to  the  number  of  several 

vine,  spoke  by  correspondences;  for  thousands;    and  that  their  land  was 

what  is  from  the  Divine,  this,  in  nature,  devastated  by  mice;  and  that,  on  ac- 

falls  into  such  things  as  correspond  to  count  of  thosf^  things,  the  Philistines 

divine   things,    and  which  then  con-  called  together  the  princes  and  sooth- 

ceal,  in   their  bosom,   divine   things,  sayere,  and  that  they  concluded,  that, 

which   are   called   celestial  and  spir-  in  order  to  prevent  their  destruction, 

itual.  they  should  make  five  Jiemorriioids  and 

202.   I  have  been  instructed,  that  five  mice  out  of  gold,  and  a  new  oart, 

the  men  of  the  most  ancient  church,  and  upon  this  they  should  place  the 

which  was  before  tlie  flood,  were  of  so  ark,  and  by  the  side  of  the  ark,  the 

lieavenly  a  genius,  that  tiiey  conversed  hemorrhoids  and  mice  of  gold ;  and  by 

with  the  angels  of  heaven,   and  thai  two  cows,  which  lowed  in  the  way  be 
22 


h,  Google 


no                            Concerning  ike  Sacred  Scnpture, 

fore  the  cart,  tliey  should  send  back  and  heaveoiy  things;  consequentij,  not 

the  ark  to  the  sons  of  Israel,  by  whom  any  thing  concerning  correspondences, 

the  cows  and  the  cart  were  sacrificed,  for  correspondences  are  representations 

and  thus  the  God  of  Israel  was  propi-  of  spiritual  and  heavenly  things  in  nat- 

tiated.     That  all  these  things,  devised  ural  things. 

by  the  soothsayers  of  the  Philistines,  ■  205.  That  the  idolatries  of  the  Gen- 
were  correspondences,  is  evident  from  tile  nations,  in  ancient  timef.,  derived 
their  signification,  which  is  this: — The  their  origin  from  the  science  of  cnrrp- 
PMUstines  themselves  signified  those  spondences,  was,  because  all  things, 
who  are  in  faith  separate  from  charity;  which  appear  upon  the  earth,  corre- 
Dagon  represented  that  religion ;  the  spond ;  thus,  not  only  trees,  but  also 
Itenunrlioids,  with  which  they  were  smit-  beasts  and  birdsof  every  kind,  also  fishes 
ten,  signified  natural  loves,  which,  sep-  and  other  things.  The  ancients  who 
arate  from  spiritual  love,  are  unclean ;  were  in  the  science  of  correspondences, 
and  the  mice  signified  the  devastation  made  for  themselves  images,  which 
of  the  church,  by  falsifications  of  the  corresponded  to  heavenly  things,  and 
truth;  the  new  cart  signified  natural  were  delighted  with  them,  because  they 
doctrine  of  the  church,  for  chariot,  in  signified  such  things  as  were  of  heav- 
the  Word,  signifies  doctrine  from  spir-  en  and  the  church ;  and  therefore  they 
itua]  truths ;  the  cmos  signilied  good  put  them  not  only  in  their  temples,  but 
natural  affections;  the  Itemorrhoids  of  also  in  their  houses;  not  for  the  sake 
gold  signified  natural  loves  purified  and  of  worshipping  them,  but  of  calling  to 
made  good  ;  the  mice  of  gold  signified  mind  the  heavenly  things  which  they 
the  vastation  of  the  church  removed  signified.  Thence  in  Egypt,  and  else- 
by  good,  for  gold,  in  the  Word,  signi-  where,  there  were  images  of  calves, 
fiea  good ;  the  Imning  of  the  cows  in  oxen,  serpents,  also  of  boys,  old  men, 
the  way,  signified  the  difficult  conver-  and  virgins ;  because  calves  and  osen 
sionofthe  natural  man's  concupiscences  signified  the  affections  and  powers  of 
of  evil  into  good  affections;  the  ofier-  the  natural  man;  serpents,  the  prudence 
ing  of  the  cows  with  the  cart  for  a  and  also  the  cunning  of  the  sensual 
whole  burnt-offering,  signified  that  man ;  boys,  innocence  and  charity ; 
thus  the  God  of  Israel  was  propitiated,  old  men,  wisdom ;  and  virgins,  affec- 
Ali  these  things,  which  the  Philistines  tions  of  truth;  and  so  on.  Their  pos- 
did  according  to  the  advice  of  their  teriiy,  when  the  science  of  correspond- 
soothsayers,  were  correspondences  ;  ences  was  obliterated,  began  to  wor- 
from  which  it  is  manifest  that  that  sci-  ship  as  holy,  and  at  length  as  deities, 
ence  was  for  a  long  time  preserved  the  images  and  resemblances  set  up 
among  the  Gentile  nations.  by  the  ancients,  because  they  were  in 
204.  Since  the  representative  rites  their  temples  and  about  them.  Thence, 
of  the  church,  which  were  correspond-  also,  the  ancients  had  worship  in  gar- 
ences,  in  process  of  time  began  to  be  dens  and  in  groves,  according  to  the 
turned  into  things  idolatrous,  and  also  sorts  of  trees;  and  also  upon  moun- 
into  things  magical,  then  that  science,  tains  and  hills;  for  gardens  and  groves 
by  the  Divine  Providence  of  the  Lord,  signified  wisdom  and  intelligence,  and 
was  gradually  lost,  and  amongst  the  every  tree  something  of  these ;  as  the 
Israelitish  and  Jewish  nation,  it  was  olive,  the  good  of  love ;  the  vine,  truth 
entirely  obliterated.  The  worsliip  from  that  good ;  the  cedar,  rational 
of  this  nation,  indeed,  consisted  good  and  truth ;  a  mountain,  the  high- 
of  mere  correspondences,  and  thence  est  heaven :  and  a  hill,  the  heaven  un- 
it was  representative  of  heavenly  der  that.  That  the  science  of  corre. 
things;  but  still  they  did  not  know  spondences  continued  amongst  many  of 
what  any  thing  signified,  for  they  the  eastern  nations,  even  to  the  coming 
were  altogether  natural  men,  and  of  the  Lord,  is  also  evident  from  the 
thence  they  would  not  and  could  not  wise  men  from  the  east,  who  came  to 
know  any  thing  concerning  spiritual  the  Lord  when  he  was  born ;  wherefore 


1/ Google 


or  the  Word  of  the  Lord.  [71 

a  star  went  before  them,  and  they  car-  and  decrees  of  the  Nicene  council, 
ried  with  them  gifts,  gold,  frankincense  conceriiing  tliree  divine  persons  from 
and  myrrh.  Matt.  ii.  1,  2,  9,  10,  11 ;  eternity,  and  concerning  the  person  of 
for  the  star  which  went  before  them  Christ,  as  the  Sou  of  Mary,  and  not 
signified  Icnowledge  from  heaven ;  gold  as  the  Son  of  Jehovah  God.  Thence 
nignitied  heavenly  good ;  frankincense,  originated  the  present  faith  of  JH3tilica< 
spiritual  good ;  and  myrrh,  natural  tion,  in  which  three  Gods  are  approach* 
good;  of  which  three  is  all  worship,  ed  in  their  order ;  on  which  faith  all 
But  still  the  science  of  correspondences  and  every  thing  of  the  church  at  this 
was  not  at  al!  amongst  the  Israelitish  day  depends,  as  the  members  of  the 
and  Jewish  nation,  although  oil  the  body  on  their  head ;  and  because  they 
things  of  their  worship,  and  all  the  applied  all  the  things  of  the  Word 
statutesand  judgments  given  to  them  by  to  confirm  this  erroneous  faith,  the 
Moses,  and  all  the  things  of  the  Word,  spiritual  sense  could  not  be  disclosed ; 
were  mere  correspondences.  The  rea-  for,  if  it  had  been,  they  would  have 
son  was,  because  they  were  in  heart  applied  to  it  also  that  sense,  and  there- 
idolaters,  and  thence  such  that  they  by  would  have  profaned  the  very  holi- 
were  not  even  willing  to  know  that  ness  of  the  Word  ;  and  thus  they  would 
any  part  ot  their  worship  signified  any  have  entirely  closed  up  heaven  against 
thing  heavenly  ajad  spiritual ;  for  they  themselves,  and  removed  the  Lord 
believed  that  all  those  things  were  ho-  from  the  church. 
ly  of  themselves ;  wherefore,  if  heaven-  207.  The  reason  why  the  scienue 
ly  and  spiritual  things  had  been  dis-  of  correspondences,  by  which  the  spfr- 
closed  to  them,  they  would  not  only  itual  sense  of  the  Word  is  given,  has 
have  rejected,  but  would  also  have  pro-  been  at  this  time  revealed,  is,  because 
fened  them ;  wherefore  heaven  was  so  now  the  divine  truths  of  the  church 
closed  to  them,  that  they  scarcely  knew  come  forth  into  the  light,  and  these 
that  there  was  such  a  thing  as  eternal  are  the  things  of  which  the  spiritual 
life.  That  it  is  so,  is  very  manifest  sense  of  the  Word  consists;  and  while 
from  this,  that  they  did  not  acknoWl-  these  are  in  man,  the  sense  of  the  let- 
edge  the  Lord,  although  all  the  Sacred  ter  of  the  Word  cannot  be  perverted ; 
Scripture  prophesied  concerning  Him,  for  the  sense  of  the  letter  of  the  Word 
and  foretold  his  coming.  They  reject-  can  be  turned  hither  and  thither ;  but 
ed  Him  for  this  sole  reason,  that  He  if  it  is  turned  to  the  false,  then  its  inter- 
taught  them  concerning  a  heavenly  nal  holiness  is  lost,  and  with  this  the 
kingdom,  and  not  concerning  an  earth-  external ;  but  if  it  is  turned  to  the  true, 
ly  kingdom ;  for  they  wished  for  a  its  holiness  remains.  But,  concerning 
Messiah  who  would  exalt  them  above  these  things,  more  will  be  said  in  the 
all  the  nations  in  the  whole  world,  and  following  pages.  That  the  spiritual 
not  a  Messiah  who  would  provide  for  sense  will,  at  this  day,  be  opened,  ia 
their  eternal  salvation.  meant  by  John's  seeing  heaven  open, 
206.  The  reason  that  the  science  of  and  then  a  white  horse  ;  and  also  by 
correspondences,  by  which  is  given  his  seeing  and  hearing  that  an  angel, 
the  spiritual  sense  of  the  Word,  was  standing  in  the  sun,  called  all  together 
not  disclosed  after  those  times,  was,  be-  to  a  great  supper ;  concerning  which, 
cause  the  Christians,  in  the  primitive  see  Rev.  xix.  11  to  18.  But  that 
church,  were  very  simple,  so  that  it  it  will  not,  for  a  long  time,  be  ac- 
could  not  have  been  disclosed  to  them ;  knowledged,  is  meant  by  the  beast, 
for,  if  it  bad  been  disclosed,  it  would  and  by  the  kings  of  the  earth,  who 
have  been  of  no  use  to  them,  nor  would  were  about  to  make  war  with  Him 
it  have  been  understood.  After  their  who  sat  upon  the  white  horse.  Rev.  xix. 
times, .  darkness  arose  over  all  the  19 ;  as  also  by  the  dragon,  that  he 
Chrisiian  world;  first  by  the  heretical  pursued  the  woman,  who  brought  forth 
opinions  of  niany  spread  about,  and  the  son,  even  into  the  wilderness,  and 
soon  afterwards   by  the  deliberations  there  cast  forth  out  of  his  mouth  wa- 


.4, 


172  Concerning  the  Sacred  Scripture, 

ters,  as  a  flood,  that  he  might  drown  pear  from  the  Word,  because  all  there 

her.  Rev.  xii.  13  U>  17.  are  a^iritual,  and  spiritual  things  affect 

208.  (5.)  That  the  Spiritual  the  spiritual  man,  as  natural  iJiings 
Sense  of  the  Word  is  not  liere-  the  natural  man  The  wonderful 
after  given  to  any,  but  those  who  things  which  exist  in  the  spiritual 
are  in  genuine  Truths  from  the  world,  fioin  the  Word,  are  many;  a 
Lord.  few  of  which  I  shall  here  relate.     The 

The  reason  is,  because  no  one  can  Word  it&elf,  in  the  inmost  recesses  of 
see  the  spiritual  sense,  except  from  the  the  temples  there,  shines  before  the 
Lord  alone,  and  unless  he  be  in  divine  eyes  of  the  angeJs  like  a  great  star,  and 
truths  from  the  Lord ;  for  the  spiritual  sometimes  like  the  sun  ;  and  also,  from 
sense  of  the  Word  treats  concerning  tlie  bright  radiance  round  about  it, 
the  Lord  alone,  and  concerning  his  there  appear,  as  it  were,  most  beauti- 
kingdom;  and  that  is  the  sense  in  ful  rainbows;  this  happens  as  soon  as 
which  his  uigels  in  heaven  are,  for  it  the  sacred  recess  is  opened.  That  all 
is  his.  divine  truth  there.  This,  man  and  every  one  of  the  truths  of  the 
can  violate,  if  he  is  in  the  science  of  Word  shine,  was  made  evident  to  me 
correspondences,  and  wishes  by  it  to  irom  this,  that  when  any  single  verse 
explore  the  spiritual  sense  of  the  Word,  of  the  Word  is  written  out  upon  paper, 
from  his  own  intelligence  ;  for  by  and  the  paper  is  thrown  into  tlie  air, 
meansofsomecorrespondences, known  the  paper  itself  shines,  in  such  a  form 
to  him,  he  can  pervert  that  sense,  and  as  it  was  cut  into  ;  wherefore  spirits 
even  force  it  to  confirm  the  false ;  and  are  able  to  produce,  by  the  Word,  va- 
this  would  be  to  ofler  violence  to  di-  rious  shining  forms,  and  also  those  of 
vine  truth,  and  thus  also  to  heaven,  in  birds  and  tishes.  And,  what  is  still 
which  it  dwells.  Wherefore,  if  any  more  wonderful,  when  any  one  rnbs 
one  wishes  from  himself,  and  not  from  the  face,  the  hands,  or  the  clothes 
the  Lord,  to  open  that  sense,  heaven  is  which  he  has  on,  with  the  Word  open, 
shut,  which  being  shut,  man  either  applying  the  writing  of  it  to  them,  the 
sees  nothing  of  truth,  or  becomes  spir-  face  itself,  the  hands  and  the  clothes 
itually  insane.  The  reason  also  is,  be-  shine,  as  if  he  were  standing  in  a  star, 
cause  the  Iiord  teaches  every  one  by  surrounded  with  its  light.  This  I  have 
the  Word,  and  he  teaches  him  from  often  seen  and  wondered  at;  thence  it 
those  knowledges  which  are  with  man,  was  evident  to  me,  whence  it  was,  that 
and  does  not  immediately  infuse  new  the  face  of  Moses  shone,  when  he 
ones ;  wherefore,  unless  man  be  in  di-  brought  down  the  tables  of  the  cove- 
vine  truths,  or  if  in  only  a  few  truths,  and  nant  from  mount  Sinai, 
at  the  same  time  in  falses,  he  can  by  Besides  these,  there  are  many  other 
these  falsify  truths,  as  is  also  done  by  wonderful  things  there,  which  are 
every  heretic,  as  to  the  sense  of  the  from  the  Word ;  as,  for  instance,  if 
letter  of  the  Word.  Lest,  therefore,  any  one,  who  is  in  falses,  looks  at  the 
any  one  should  enter  into  the  spiritual  Word,  lying  in  the  holy  place,  there 
sense,  and  the  genuine  truth  which  is  arises  a  thick  darkness  before  his  eyes, 
of  that  sense,  guards  are  placed  by  the  and  thence  the  Word  appears  to  him 
Lord,  which  are  meant  in  the  Word  black,  and  sometimes,  as  it  were,  eov. 
by  cherubs.  ered  over  with  soot ;    hut,  if  he  also 

209.  (6.)  Wonderful  Things  con-  touches  the  Word,  an  explosion  is 
cerning  the  Word,  from  its  Spiritual  made  with  a  loud  noise,  and  he  is 
Sense.  thrown  to  a  corner  of  the  room,  and 

In  the  natural  world,  no  wonderful  for  an  hour  lies  there  as  if  he  were 

things  exist  from  the  Word,  because  dead.     If  any  thing  is  written  out  oi 

the  spiritual  sense  does  not  there  ap-  the  Word  upon  paper,  by  any  one  who 

pear,  nor  is  it  inwardly  received   by  is  in  falses,  and  the  paper  is  thrown  up 

man,  such  as  it  is  in  itself;  but  in  the  towards  heaven,  then  a  similar  explo- 

spiritual  worlrl,  wonderful  things  ap-  sion  is  made  in  the  air,  between  Jiia 


^'S'^ 


ej    and  h        n       d  p  p  n    L 

dnh         hkpflC 

p                     p  p            h       n  to       d  Spiritual    and    Celestial 
an      ng        wh            d     n                   I    fa 

ft        ae           Th                               In  very  thing   dnine,  there   is  a 

h          h             n    fi  middle,  and  a  last;    and  the 

d                                                         fl  ei  through   tlie   middle   to  the 

h   h              b     m                 h  ad    thus   exists   and  subsists ; 

V    d              h       h                  g      d  he  last  18  the  basis.     The  first 

pdnhw           dp                k         so  in  the  middle,  and,  by  the  mid 

p  wd                      n  p  p         h            d  he  last;    thus  the  last  is  the 

fi          d  ent;    and  because  the  last  is 

Tl           t         1                  th  U           1        h  tinent  and  the  basis,  it  is  also 

ro  ■vTAMEHT.     It  is  comprehended 

W             m        L  learned,  that  those  three  may 

W  d  end,  cause   and  effect;    and 

so  e  [to  \)%\,  fieri  [to  be  done], 

T           g            d  stere  [to  exist] ;  and  that  the 

he  esse,  the  cause  the  fieri,  and 

ff  ct  the  existere;   consequently, 

com  every  complete  thing  there  is  a 

hich  is  called ^rsf,  middle  and 

m           V  so  end,  cause  and  effect.    "When 

m  hings  are  comprehended,  it  is 

also  nprehended  that  every  divine 

w  complete  and  perfect  in  the 

po                     il  d,  likewise,  that  all  are  in  the 

g          so  cause  the  former  are  together 

It  is  from  this,  that  by  three, 

g  sp  Word,  in  the  spiritual  sense,  is 

h    W  T  what  is  complete  and  perfect, 

R  h  d  so  all  together;     and    because 

h    N  hings    are    signified    by    that 

ed  m     ,  therefore  it  is  used  in  the 

whenever  such  a  thing  is  des- 

ts     al  as  in  these  passages :    T7tat 

trinals  of  the  New  Church,  from  the  liotak  iliould  go  naked  ami  barefoot 

sense  ofthe  letter  of  the  Word.  Thence  three  years,  Isaiah  xx.  3.      TkatJe- 

also  it  is,  that,  in  the  ephod  of  Aaron,  iovak  called  Samuel  three  times,  and 

there  were  also  twelve  precious  stones,  that  Samuel  ran  thheb  times  to  Eli, 

called   Uriin  and  Thummim,  and  that  and  that  EU  the  third  time  under- 

by  these,  answers  were    given    from  stood,  1  Sam.  iii.  1  to  8.    7%al  David 

heaven.      Besides    these,    tliere    are  said!  to  Jonathan,  that  he  should  hide 

many  more  wonderful  things  from  the  himself  in  the  field  three  days;  that 

Word,  which  concern  th<!  power  of  Jonathan  afierwards  shot  three  ar- 

Iruth  there,  which  is  so  immense,  that,  kowb  al  the  side  of  a  stone;  and  that 

if  it  should  be  described,  it  would  ex-  David  then  bowed  himself  THREiitiiiES 

coed  all  belief;  for  the  power  is  such,"  before  Jonathan,  xx.  5, 12  to  42.    That 

that  it  overturns  mountains  and  hills  Elijah  stretched  himself  three  times 

there,  removes  them  to  a  distance,  and  upon  the  vtidow's  son,  1  Kings  xvii.  21 . 

oasts  them  into  the  sea ;  besides  many  That    Elijah   commanded  that    they 

othei  things.     In  short,  the  power  of  should  pour  water  uj>on  the  whole  burnt- 

the  Lord,  from  the  Word,  is  infinite.  offering  three  times,  xviii.  34.    That 

210.  III.  That  the  Sense  op  the  Jesus  said,  thai  the  kingdom  of  the 


lostecb,  Cookie 


174  .  Concerning  the  Sacred  Scripture, 

heavens  is  like  unto  leaven,  which  a  many  holy  things,  and  in  the  midst  oi 
leomcm,  taking,  hid  in  1HREE  ME ASVRZS  it  the  most  holy  place,  without  a  roof 
OF  UEAL,  tili  the  while  was  leavened,  and  walls,  which  art!  its  continents. 
Matt  xiii.  33,  That  Jesus  said  to  and  if  these  should  be  wanting,  or  if 
Peter,  tluU  he  would  deny  him  three  they  should  be  taken  away,  its  holy 
TIMES,  xxvi.  34.  I'hat  Jesus  said  things  would  be  plundered  by  thieves, 
THREE  TIMES  to  PeteT,  Lovcst  thou  and  violated  by  the  beasts  of  the  earth 
Me?  John  xxi.  15,  16,  17.  TItat  Jo-  and  the  birds  of  the  air,  and  thus  they 
nah  mas  in  the  bellg  of  a  tohale  THREE  would  be  dissipated.  It  would  like- 
BAVS  AND  THREE  NTGHTS,  Jon.  11.  3.  wjse  be  like  the  tabernacle  of  the  sons 
That  Jesas  said,  Destroy  this  temple,  of  Israel  in  the  wilderness,  in  the  in- 
and  I  will  rebuild  it  in  three  days,  most  part  of  which  was  the  ark  of  tbe 
Jobnii.l9;  M3tt.sxTi,6L  ThatJesus,  covenant,  and  in  the  middle  of  if  the 
,  in  Gethsemane,  prayed  tureb  times,  golden  candlestick,  the  golden  altar. 
Matt.  xsvi.  39  to  44.  That  Jesus  rose  upon  which  incense  was  offered,  and 
{^ain  the  third  day.  Matt,  xxviii.  1 :  also  the  table  upon  which  the  bread  of 
besides  in  many  other  places,  where  faces  was  placed,  without  its  last  things, 
the  number  three  is  mentioned;  and  which  were  tbe  curtains,  veils  and  col- 
it  is  mentioned  where  a  work  finished  umns.  Yea,  the  Word,  without  the 
and  perfect  is  treated  of,  because  this  sense  of  its  letter,  would  be  like  the 
is  signified  by  that  number.  human  body  without  its  coverings, 
212.  There  are  three  heavens,  the  which  are  called  AiBi,  and  without  its 
highest,  the  middle,  and  the  lowest,  supporters,  whith  ire  ciUed  boms; 
The  highest  heaven  makes  the  cefes-  without  the  latter  and  the  lormer,  all 
tial  kingdom  of  the  Lord;  the  middle  the  inner  parts  ot  it  would  be  diapers- 
heaven  makes  his  spiritual  kingdom,  ed.  It  would  ai^o  be  like  the  heart 
and  the  lowest  heaven  makes  his  natu-  and  the  lungs  m  the  thorax,  without 
ral  kingdom.  As  there  are  three  heav-  their  covering,  which  is  called  the 
ens,  so  likewise  there  are  three  senses  pleura,  and  their  supporters,  which  are 
of  the  Word,  the  celestial,  the  spiritu-  called  the  ribs ;  or  like  the  brain  with- 
al, and  the  natural ;  with  which  also  out  its  coverings,  which  are  called  the 
those  things  coincide  which  were  said  dura  and  the  pia  mater,  and  without 
above,  n.  210,  viz.  that  the  first  if  '  "                               '               .... 


the  middle,  and,  by  the  middle,  in  the  firmament,  which  is  called  the  shull. 

last;  just  as  the  end  is  in  the  cause.  It   would  be  similar  with  the  Word, 

and,    by    the    cause,    in   the    effect,  without  the  sense  of  its  letter ;  where- 

I'htwce  it  is  manifest  what  the  Word  fore  it  is  said  in  Isaiah,  that  Jehovah 

is,  viz.  that,  in  the  sense  of  its  letter,  creates  upon  all  the  glory  a  covering, 

which  is  natural,  there  is  an  interior  iv.  5. 

214;   IV.  That  Divine  Trxtth,  in 
[■HE  Sense  or  the  Letter  op  the 

and  thus  that  the  last  sense,  which  is  Word,  is  in  its  Fullness,  in  its  Ho- 

natural,  and  is  called  the  sense  of  the  unbss,  and  in  its  Power. 

letter,  is  the  continent,  and  so  the  ba-  That  the  Word,  in  the  sense  of  the 

Bis  and  firmament,  of  the  two  interior  letter,  is  in  its  fullness,  in  its  holiness, 

senses.  and  in  its  power,  is  because  the  two 

213.    Hence    it  follows,    that    the  former,  or  interior  senses,  which  are 

Word,  without  the  sense  of  its  letter,  called  the  spiritual  and  tbe  celestial, 

would  be  like  a  palace  without  a  foun-  «are    together    in    the  natural   sense, 

dation,  thus  like  a  palace  in  the  air,  which  is  the  sense  of  the  letter,  as 

and  not  upon  the  earth,  which  would  was  said  above,  n.  210  and  212 ;  hut 

be  only  the  shadow  of  a  palace,  that  how  they  are  together,  shall  be  further 

would    vanish    away ;     also  that  the  told.     There  is  in  heaven  and  in  the 

Word,  without  tbe  sense  of  its  letter,  world,  a  successive  order  and  a  simul 

would  be  like  a  temple  in  which  are  taneous  order  :  in  successive  order,  one 


^'a'^ 


or  the  Word  of  the  Lord.                                     171 

ihintj  succeeds  and  follows  after  anoth-  without  a  body  ;  and  tliey  are.  as  was 

er,  from  the  high^t  even  to  the  lowest;  eaid  before,  n.  213,  like  a  palace  which 

but  in  simultaneous  order,  one  thing  has  no  foundation. 

JG  nest  to  another  from  the  inmost  even  215.  The  truths  of  the  sense  of  the 

lo  the  outermost.     Successive  order  is  letter  of  the  Word,  as  to  a  part,  are  not 

lil'e  a  column  with  steps  from  the  top  naked  truths  but  they  are  appearances 

h            m                          eo  similitudes  and  com* 
m  such  things  as  are 
ich  thus  are  accom- 
m      ted               ipted  to  the  capacity 

be  nd  also  of  children ; 
be                    are  at  the  same  time 

g  po                they  are  the  recepta- 

g  ns  of  genuine  truth ; 

eo  els  which  contain,  as 
ai               itains  noble  wine,  a 

outermost  things  of  simultaneous  order,  sdver  plate  palatable  food ;  and  aa  gdr- 

It  is,  comparatively,  like  a  column  of  ments  used  for  clothing,  as  swaddlmg- 

steps,  subsiding,  and  becoming  a  co-  bands  for  an  infant,  and  a  handsome 

herent  body,  in  a  plain.     Thus,  what  dress  for  a  rirgio ;    they  are  also  like 

is  simultaneous  is  formed  from  what  is  the   scientitics  of   tlie    natural   man, 

Buccessive,  and  this  in  all  and  every  which  comprehend  in  them  the  percep- 

thing  of  the  natural  world,  and  in  all  tions  and  affections  of  spiritual  truth 

and  every  thing  of  the  spiritual  world ;  The  naked  truths  themselies,  which 

for  every  where  there  is  a  first,  a  mid-  are  included,  contained,  clolhed  and 

die,  and  a  last;  and  the  first,  by  the  comprehended,    are  in    the    spiritual 

middle,  tends  and  goes  to  its  last ;  but  sense  of  the   Word,  and   the   naked 

it  should  be  well  understood,  that  there  goods  are  in  its  celestial  sense.     Bui 

are  degrees  of  purity,   according  lo  this  may  be  illustrated  from  the  Word  : 

which  each  order   is   made.     Now   to  Jesus  said.   Wo  unto  you,  scribes  and 

theWotd:   the  celestial,  the  spiritual  Pkarisees,he.eause  ye  cleanse  the  outside 

and  the  natural  proceed  from  the  Lord  of  the  cup  and  of  the  platter,  but  the  in- 

in  successive  order ;    and,  in  the  last,  sides  are  full  of  rapine  and  intemper- 

they  are  in  simultaneous  order ;  so  now  once.     SHnd  Pharisee,  cleansejirst  the 

the  celestial  and  the  spiritual  senses  of  inside  of  the  cup  and  of  the  platter, 

the  Word  are  together  in  its  natural  that  the  outside  also  may  be  clean, 

sense.     When  this  is  comprehended.  Matt,  xxiii.  25,  26.     Here  the   Lord 

it  may  be  seen  how  the  natural  sense  spoke  by  similitudes  and  comparisons, 

of  the  Word  is  the  continent,  the  basis  which  at  the  same  time  are  correspond- 

and  the  firmament  of  its  spiritual  and  ences;  and  He  said  cup  and  platter; 

celestial  senses ;  and  also  how  the  di'  and  by  cap  is  not  only  meant,  but  also 

vine  good  and  the  divine  truth,  in  the  signified,  the  truth  of  the  Word  ;  for 

sense  of  the  letter  of  the  Word,  are  in  by  the  cup  wine  is  meant,  and  truth  is 

their  fullness,  in  their  holiness,  and  in  signified  by  teine  ;    but  by  ihB  platter 

their  power.    Hence  it  may  be  evident,  meat  is  meant,  and  good  is  signified 

that  the   Word   is   the    Word    itself,  hymeat;  wherefore,  by  cleansing  tlie 

in  its  sense  of  the  letter  ;    for  in  this  inside  of  the  cup  and  of  the  platter,  is 

interiorly    there    is    spirit    and    life :  signified,  to  purify  the  interiors  of  the 

this  is  what  the  Lord  says:   The  words  mind,  which  are  of  the  will  and  the 

which  I  speak  imto  you  are  spirit  and  thought,  by  the  Word ;    by  that  thus 

life,  Jolin  vi.  63;    for  the  Lord  spoke  flte  outside  may  be  clean,  is  signified, 

lus  words  in  the  natural  sense.     The  that  thus  the  exteriors  are  purified, 

celestial  and  the  spiritual  senses  are  which  are  works  and  words,  for  the 

not    the   Word,   without  the   natural  latter  derive  their  eswnce   from  the 

sense,  for  tliey  ate  like  spirit  and  life  former.    Again,  Jesus  said.  There  was 


tlostecb,  Google 


176  Concerning  the  Sacred  Scripture. 

a  certain  rich  man,  who  was  clothed  is  called  t)ie  rational,  and  makea  liitn 

in  purple  and  firie  linen,   and  fared  see   and   acknowledge   divine   truths. 

sumptuousli/  every  day  ;  and  there  was  where  they  are  obvious  and  where  they 

a  certaiiipoor  man,  named  Lazarus,  are  latent.     These  things,    with    the 

toko  was  laid  at  Ms  gate,  full  of  sores,  light  of  heaven,  flow  into  some,  on  some 

Luke  xvi,  19,  20.     Here  also  the  Lord  occasions,  even  when  they  are  Hucon- 

spoke  by  similitudes  and  comparisons,  scious  of  it. 

which  were  correspondences,  and  con-  316.  Since  the  Word,  in  its  inmost 

tained  spiritual  things;    by  the  rick  bosom,  from  its  celestial  sense,  is  like 

man  is  meant  the  Jewish  nation,  who  a  gentle  flame  which  enkindles,  and 

are  called  rich,  because  they  had  the  in  its  middle  bosom,  from  ils  spiritual 

Word,  in  which  are  spiritual   riches ;  sense,  is  like  a  light  which  enlightens, 

by  the  purple  and  fne  linen,  with  which  therefore  the  Word,  in  its  last,  from  its 

he  was  clothed,  is  signified  the  good  natural    sense,   is   like   a  transparent 

and  truth  of  the  Word ;  by  purple,  its  object  receiving  both,  which,  from  the 

good,  and  by  fne  Knen,  its  truth;  by  flame,  is  ted  like  purple,  and  from  the 

faring  sumptuously  every  day,  is  sig-  light,  white  like  snow;    thus  it  is  re- 

nified  their  delight  in  having  it,  and  in  spectively  like  a  ruby  and  like  a  dia- 

hearing  from  it  many  things  io  the  teni-  mond ;  from  the  celestial  flame,  like  a 

pies  and  synagogues;  by  the  poor  mem,  ruby,  and  from  the  spiritual  light,  like 

Lazarus,  are  meant  the  Gentiles,  be-  a  diamond.      Because   the  Word   is 

cause  they  had  not  the  Word ;    that  such  In  the  sense  of  the  letter,  there* 

they  were  despised  and  rejected  by  the  fore  the  Word  in  this  sense  is  meant, 

Jews,  is  meant  by  Lazarus  being  laid  (1.)  By  the  precious  stones  of  which  Vte 

at  the  rich  man's  gate;  hy  full  of  sores,  foundations  of  the  New  Jerusalem  con- 

is  meant  that  the  Gentiles,  from  igno-  sisted.     (2.)    Also   by  the    Urim  and 

ranee  of  the  truth,  were  in  many  falses.  Thummim  upon  the  ephod  of  Aaron. 

That  the  Gentiles  are  meant  by  Laxa-  (3.)  And  also  by  the  garden  of  Eden, 

rus,  was   because  the  Gentiles  were  in  which  the  king  of  Tyre  is  said  fa 

loved  by  the  Lord ;   as  Lazarus,  who  have  been.     (4.)  As  also  by  the  cOr- 

was  raised  from  the  dead,  was  Joved  tains,  veils  and  columns  of  the  tabema- 

hy  the  Lord,  John  xi.  3,  6,  36;  and  is  cle.     (5.)  Jn  like  manner,  by  the  exter- 

called  h\s,friend,  xi.    11;    and  sat  at  nals  of  the  temple  at  Jerusalem.     (6.) 

table   with   the   Lord,    xii.   2,     From  That  the  Word  in  its  glory  was  repre- 

these  two  passages,  it  is  manifest  that  sented  in   the    Lord,   when    He  was 

the  truths  and  goods  of  the  sense  of  transfigured..      (7.)     That  the  power 

the  letter  of  the  Word,  are  like  vessels,  of  the  Word,  in  its  lasts  or  ultimates, 

and  like  garments  for  the  naked  good  was    represented    by    the    Nazarites. 

and  truth,  which  two  are  concealed  in  (8.)     Of  the  ineffable  power  of  the 

the  spiritual  and  celestial  senses  of  the  Word.     But  these  things  are  to  be  il- 

Word.      Since  the  Word,  in  the  sense  lustrated  one  by  one. 

of  the  letter,  is  such,  it  follows,  that  917.    (1.)    That  the   Truths  of  the 

those  who  are  in  divine  truths,  and  in  Letter  of  the  Word  are  meant  by  the 

the  belief  that  the  Word,  inwardly,  in  precious  Stones  of  which  the  Foundw- 

its  bosom,  is  holy  and  divine,  and  es-  tions  of  the  New  Jerusalem  consisted, 

-  pecially  those  who  are  in  the  faith  that  in  the  Revelation,  xxi.  17  to  21. 

the  Word  is   such   from  its  spiritual  It  was  mentioned    above,  n.  209, 

and  celestial  senses,  while,  in  illustra-  that  there  are  precious  stones  in  the 

tion  from   the   Lord,   they   read    the  spiritual  world,  as  well  aa  in  the  natu- 

Word,  see  divine    truths   in  natural  ral  world,  and  that  their  spiritual  ori 

light ;  for  the  light  of  heaven,  in  which  gin  is  from  the  truth     n  th        n       f 

the  spiritual  sense  of  the  Word  is,  flows  the  letter  of  the  W    d     th        pp 

into  natural  light,  in  which  the  sense  incredible,    but    st  II     t                 uth 

of  the  letter  of  the  Word  is,  and  illu-  Thence  it  is,  that  \  h                       th 

minates  the  intellectual  of  man,  which  Word  precious  stoi              n       d    bj 


-■^'iS'^ 


tl     W     I  of  the  Lord.  177 

m  P  "  u  were  represented  divine  truths  from  the 
at  T  b  fa  ^  u  Lord ;  by  the  ephod,  was  represented 
w  h  nd  o  the  divine  truth  in  its  ultimate,  and  so 
nd  h  N  w  J  a  m  a  the  Word,  in  the  sense  of  the  letter, 
d  o  be  con  u  d  a  e  gn  h  d  for  this  is  divine  truth  in  its  ultimate ; 
tlie  truths  of  the  doctrine  of  the  New  thence  by  the  tiodoe  precious  stones. 
Church,  follows  hence,  because  by  with  the  names  of  the  twelve  tribes  of 
the  Neia  Jerusalem  is  meant  the  New  Israel,  which  were  the  Urim  and 
Church,  as  to  doctrine  from  the  Word ;  Thuramim,  were  represented  divine 
wherefore,  by  itsioaW,  and  by  the /owm-  truths  from  divine  good  in  the  whole 
dations  of  the  wall,  no  other  can  be  complex.  Concerning  these,  it  is  tha-i 
meant  than  the  external  of  the  Word,  read  in  Moses ;  They  shall  make  the 
which  is  the  sense  of  its  letter ;  for  it  epiiodofblue  and  purple,  scarlet  double 
is  this  from  which  doctrine  is,  and  by  dyed,  and fn^timned  linen;  aadqfter- 
doctrine  the  church  ;  and  this  sense  ia  inards  th&y  shall  make  the  breastplate 
like  a  wall  with  foundations,  which  en-  of  judgment  according  to  the  uJork  of 
compasses  and  secures  a  city.  Con-  tlie  ephod;  and  tlwu  skalt  set  it  with 
cerning  the  New  Jerusalem  and  its  settings  of  stime,  four  rtnvs  of  stmte ; 
doctrine,  these  words  are  read  in  the  thefrst  row,  a  ruby,  a  topaz  and  an 
Revelation  :  An  angel  taeasured  the  emerald;  the  second  row,  a  chrysopr<h 
wall  of  the  city  Jerusalem,  a  hundred  sus,  a  sapphire  and  a  diamond;  tht 
forty  and  four  cubits,  which  teas  the  third  row,  a  ligure,  an  agate  and  an 
measure  of  a  man,  that  is,  of  an  angel,  amethyst ;  the  fourth  row,  a  beryl,  n 
And  the  wall  had  twelve  foundations,  sardius  and  a  Jasper.  These  stones 
adorned  with  every  precious  stone,  shall  be  according  to  the  names  of  the 
Tlie  frst  foundation  was  a  jasper ;  the  sons  of  Israel;  tlie  engravings  of  a  sig- 
second  a  sapphire ;  the  third  a  chalee-  net  shall  be  according  to  their  name  for 
dnny  ;  the  fourth  an  emerald;  theffih  the  twelve  tribes  of  Israel;  and  Aaron 
a  sardonyx ;  the  sixth  a  sardius ;  the  shall  carry  upon  the  breastplate  of 
seventh  a  chrysolite;  the  eighth  a  beryl;  judgment,  the  Urim  and  Thummim; 
the  ninth  a  topaz;  the  tenth  a  chryst^O'  and  let  them  he  upon  the  heart  of 
sus;  the  eleventh  a  jacinth;  the  twelfth  Aaron,  wlien  he  goeth  in  before  Jeho- 
an  amethyst,  xxi.  17  to  20.  The  rea-  vah,  Exod.  xxviii.  6,  15  to  20,  30. 
son  why  the  foundations  of  the  wall  What  was  represented  by  the  garments 
there  were  twelve,  of  as  niany  precious  of  Aaron,  his  epAod,  robe,  coat,  mitre 
stones, isjbecausethenuraberiwefoesig-  and  belt,  is  expliined  in  the  Arcana 
niftes  ail  the  things  of  tiuth  from  good;  CtBLESTiA,  published  at  London,  upon 
here,  therefore,  all  things  of  doctrine,  that  chapter,  where  it  is  shown,  that  by 
But  these  things,  as  also  those  which  the  ephod  is  represented  divine  truth 
precede  and  follow  in  that  chapter,  in  its  ultimate ;  that  by  the  precious 
may  be  seen  particularly  explained  and  stones  there,  are  represented  divine 
confirmed  by  parallel  passages  from  truths  shining  from  good ;  by  twelve  in 
the  Word,  in  ovr  Apocalvpse  Re-  a  fourfold  order,  all  those  truths  from 
VEALBD.  the  firsts  to  the  lasts ;  by  the  tioelve 
218.  (2,)  That  the  Goods  and  tribes,  all  the  things  of  the  church;  by 
Truths  of  iJie  Word,  in  the  Sense  the  breastplate,  divine  truth  from  di- 
af  its  letter,  are  meant  by  the  Urim  vine  good  in  a  universal  sense  ;  by  the 
and  Thummim,  upon  the  Ephod  of  Urim  and  Thummim,  the  brilliancy  of 
Aaron.  divine  truth  from  divine  good,  in  the 
The  Urim  and  Thummim  were  up-  lasts  or  ultimates;  for  Urim  is  shin- 
on  the  ephod  of  Aaron,  by  whose  ing  fire,  and  Thummim  is  brilliancy,  in 
priesthood  the  Lord  was  represented,  the  angelic  language,  and  integrity  in 
as  to  the  divine  good,  and  as  to  the  the  Hebrew  language:  and  also  that 
work  of  salvation.  By  the  garments  answers  were  given  by  variegations  of 
of  the  priesthood,  or  of  its  holiness  light,  and,  at  the  same  time,  by  tacit 


bvCoLH^Ic 


1 78  Co'iKemiTig  the  Sacred  Scripture, 

percctition,   or   by  an  audible  voice;  the   corenant,   wa 

tfRsides    many  other    things.      From  thence  signified,  the  mmoat  of  heaven 

'.hese  things,  it  may  be  evident,  that  and  the  churcli ;  and  by  the  law  itself, 

Dy  these  stones,  also,  are  signified  di-  written  upon  the  tteo  fables,  was  sign!' 

vine  truths  fi'om  good,  in  the  last  or  fied  the  Word ;    and  by  the  cherubs 

ultimate  sense  of  the  Word ;  nor  are  above  it,  were  signified  guards,  lest  the 

answers  from  heaven  given  by  other  holy  things  of  the  Word  should  be  vio- 

means,  because,  in  thai  sense,  the  pro-  lated.     Now,  because  externals  derive 

ceeding  divine  is  in  its  fullness.  their  essence  irom  internals,  and  these 

219.     (3.)     That   similar    Things  and  those  from  the  inmost,  which  there 

are    meant    6y   the    Precious   Stones  was  the  law,  therefore  the  holy  things 

m    the   Garden  of   Eden,  in  which  of  the  Word  were  represented  and  sig- 

the   King  of  Tyre  is  said  to  have  nified  by  all  the  things  of  the  taberna- 

been.  cle ;  thence  it  follows,  that  by  the  last 

It  is  read  in  Ezekiel,  King  of  Tyre,  things,  or  ultimates,  of  the  tabernacle, 
fhou  who  sealest  up  thy  measure,  fuU  which  were  the  curtains,  veils  and 
of  tnisdom  and  perfect  in  beauty ;  thou  cobiams,  which  were  the  coverings, 
hast  been  in  Eden,  the  garden  of  God;  continents  and  firmaments,  were  signi- 
ev^y  precious  stone  teas  thy  covering;  fied  the  last  things  or  ultimates  of  the 
the  rt^y,  the  topaz  and  the  diamond:  Word,  which  arc  the  truths  and  goods 
the  beryl,  the  sardonyx  and  the  jasper;  of  the  sense  of  its  letter.  Because 
the  sapphire,  the  chrysoprasus  and  the  those  things  were  signified,  therefore 
emerald;  and  gold,  xnvni.  lH,  13.  By  all  the  curtains  and  veils  were  made 
Tyre,  in  the  Word,  is  signified  the  of  fine-twined  linen,  and  blue,  and  pur- 
church,  as  to  the  knowledges  of  the  pte,  and  scarlet  double  dyed,  with  cher- 
good  and  the  true ;  by  kiTig,  is  signified  ubs,  Esod.  xxvi.  1,  31,  36.  What  was 
the  truth  of  the  church;  bythegarden  represented  and  signified,  in  general 
o/'£tfen,  is  signified  wisdom  and  Intel-  and  in  particular,  by  the  tabernacle 
ligence  fi-om  the  Word ;  by  precious  and  by  all  the  things  that  were  in  it,  is 
Uones,  are  signified  truths  shining  from  explained  in  the  Arcana  Ccblestia, 
good,  such  as  are  in  the  sense  of  the  upon  that  chapter  of  Exodus :  and  it 
letter  of  the  Word ;  and  because  these  is  there  shown,  that  by  the  curtains 
things  are  signified  by  those  stones,  and  veils,  were  represented  the  exter- 
iherefore  they  are  cailed  his  covering,  nals  of  heaven  and  the  church,  and  so 
That  the  sense  of  the  letter  covers  the  likewise  the  externals  of  the  Word ; 
interior  things  of  tlie  Word,  may  be  and  also  that  by  fne  linen,  was  signi- 
eeen  above,  n.  213.  fied  truth  from  a  spiritual  origin ;  by 

330.  (4.)    That  Goods  and  Truths,  blue,  truth  from  a  celestial  origin ;  by 

in  (Ae  Lasts   or    Ultimates,  such  as  purple,    celestial    good;     by    scarlet 

they  are  in  the  Sense  of  tite  Letter  of  double  dyed,  spiritual  good ;    and    by 

the  Word,  were  represented  by  the  Cur-  cherubs,  the  guards  of  the  interiors  of 

tains.  Veils  and  Columns  of  the  Tab-  the  Word, 

emarle.  321.   (5,)    17iat  the  same  was  repre- 

By  the  tabernacle    built  by  Moses  sented  by  the  Externals  of  the  Tentple 

in    the   wilderness,    was    represented  at  Jerusalem. 

heaven  and  the  church;  wherefore  the  The  reason  is,  because  by  the  (em- 
form  of  it  was  sh6wn  by  Jehovah  upon  pie,  as  well  as  by  the  tabernacle,  was 
mount  Sinai ;  thence  by  all  the  things  represented  heaven  and  tlie  church , 
which  were  in  that  tabernacle,  which  hut  by  the  temple,  the  heaven  in  which 
were  the  candlestick,  the  golden  altar  ihe  spiritual  angels  are,  and  by  Jie 
for  incense,  and  the  table  upon  which  tabernacle,  the  heaven  where  the  ce- 
was  Ihe  bread  of  faces,  were  represent-  lestial  angels  are.  The  spiritual  an- 
ed  and  signified  the  holy  things  of  gels  are  they  who  are  in  wisdom  from 
heaven  and  the  chnrch ;  and  by  the  the  Word,  but  the  celestial  angels  are 
holy  of  holies,  where  was  the  ark  of  they  who  are  in  love  from  the  Word 


bv  Cookie 


or  the  Word  of  the  Lord.  119 

That  by  the  temple  at  JcT-usalem,  in  Him ;  for  all  declarations  and  answers 

the  highest  sense,  waa  signilied    the  from  heaven  are  always  made  by  uJti- 

Divine  Human  of  the  Lord,  He  teaches  mates,  such  as  are  in  the  sense  of  the 

in  John :  Destroy/  this  temple,  and  in  letter  of  the  Word ;  for  they  are  made 

three  days  I  teill  raise  it  up ;  He  spoke  by  the  Lord  in  follness. 
eoncerning  (A«  temple  of  Ins  body,  ii.        iSi3.    (7.)     That  the  puwei   of  the 

19,  21 ;  and  where  the  Lord  is  meant.  Word,  in   VUimates,  was  represented 

the  Word  also  is  meant,  because  He  by  the  Nazarites. 
is  the  Word.     Now,   because   by   the        It  is  read  in  the  book  of  Judges 

iiileriors  of  the  temple,  were  represent-  concerning   Samson,  that  he   was   a 

ed  the   interiors   of  heaven  and    the  Nazarite  from  bis  mother's  womb,  and 

church,  and  so  likewise  of  the  Word,  that  hia  power  consisted  in  hair.     By 

therefore,  by  its  exteriors  were  repre-  Nazarite,  and  Nazaritesldp,  also,  is 

sented  and  signified  the  exteriors  of  signified  hair.     That  his  power  coa- 

heaven  and  the  church,  and  so  likewise  sisted  in  his   hair,  he   himself  made 

of  the  Word,  which  are  the  sense  of  manifest,  saying.  There  hoik  not  come 

its  letter.     Concerning  the  exteriors  a  razor  upon  ray  head,  because  I  am  a 

of  the  temple,  it  is  read,  that  They  were  Nazarite  from  my  mother's  momb ;  if 

built  of  whole  stone,  not  hewn,  and  of  I  be  shaved,  then  my  strength  mil  go 

cedar  within;   and  that  all  its  walls  from  me,  and  I shait  become  wealc,  and 

within  were  carved  mth  cherubs,  palnf  shall  be  Hke  any  other  man.  Judges 

trees,  and  openings  of Jlt»eers;  andtkat  xvi.  17.     No  one  can  know  why  the 

the  floor  was  overlaid  with  gold,  I  Nazariteship,    by   which   is    signified 

Kings  vi.   7,  29,  30;    by   all  which  hair,  was  instituted,  and  whence  it  is 

things,  also,  are  signified  the  externals  that   Samson   had  strength   from   his 

of  the  Word,  which  are  the  holy  things  hair,  unless  he  knows  what  is  signified 

of  the  sense  of  its  letter.  in  the  Word  by  the  head.    By  the  liead, 

2i£J.    (6.)     That  the  Ward  in  its  is  signified  the  intelligence  which  an- 

Glory  was  represented  tn  the  Lord,  gels  and  men  have  from  the  Lord  by 

•ahen  He  mas  transfigured.  divine  truth    thence  by  hatr  is  'iigni 

Concerning  the  Lord  transfigured  fied  intelligence  in  ultimates  or  e\ 
before  Peter,  James  and  John,  it  is  tremes,  Irom  dmne  truth  Because 
read.  That  hisfaceshone  like  the  sun;  this  was  signified  by  hair  therefjre  it 
his  garments  became  like  the  light ;  and  was  a  statute  for  tlie  Nazarites  that 
that  Moses  and  Elijah  were  seen  taik-  they  should  not  shaie  the  hair  of  then 
ing  with  Him ;  and  that  a  bright  cloud  head,  because  that  n  the  Nazal  iteshtp 
overshadowed  the  disciples ;  and  that  a  of  God  upon  their  head  Num  vi  1  to 
voice  was  heard  from  the  cloud,  saying,  21 ;  and  also  it  was  for  that  reason  or 
This  is  my  beloved  Son;  hear  Him,  dained,  that  the  high  prtest  and  his 
Matt.  xvii.  1  to  5.  I  have  been  in-  sotis  should  not  shave  their  heads,  lest 
structed,  that  the  Lord  then  represent-  they  should  die,  and  the  whale  house  of 
ed  the  Word ;  by  his /nee,  which  shone  Lrael  should  be  angry.  Lev.  x.  6. 
like  the  sun,  was  represented  the  divine  Since  the  hair,  on  account  of  this  sig- 
good  of  his  divine  love ;  by  the  gar-  nification  from  correspondence,  M'as  so 
ments,  which  became  like  tlie  Ught,  the  holy,  therefore  the  Son  of  Man,  i 
divine  truth  of  his  divine  wisdom ;  by  the  Loid  as  to  the  Word,  i 
Moses  and  ElijaJi,  the  historical  and  even  as  to  the  hair,  that  if  was  like 
prophetical  Word ;  by  Moses,  the  Word  white  wool,  like  snow.  Rev.  i.  .14  ;  in 
written  by  Him,  and  the  historical  like  manner,  the  Ancient  of  days,  Dan, 
Word  in  general ;  and  by  Elyah,  all  vii.  9.  Since  hair  signifies  truth  in 
the  prophetical  Word  ;  by  the  bright  the  ultimates,  and  so  the  sense  of  the 
cloud,vi^\a'aovershado>vedthe  disciples,  letter  of  the  Word,  therefore  those  who 
the  Word  in  the  sense  of  the  letter ;  despise  the  Word,  in  the  spiritual 
wherefore,  from  this  a  voice  was  heard,  world  become  bald  ;  and,  on  the  con- 
saying,  This  is  my  beloved  Son ;  hear  trary,  those  who  have  highly  esteemed 


ugk 


ISO  Voncerning  the  Sacred  Scripture, 

(liB  Woril,  and  have  accounted  it  holy,  divine  good,  sjuriluallj  and  iiatarallj 
appear  in  becoming  hair.  On  account  organized  the  human  braiu  h  thai 
of  this  correspondence,  it  came  to  pas3,  form;  and  be*,  luie  the  whole  of  man 
tliat  forty-two  childreik,  because  they  depends  on  hia  mmd,  ail  the  thing- 
called  Eiisba  bald,  were  torn  in  pieces  which  are  in  his  body  are  appendages, 
by  two  she-bears,  2  Kings  ii.  2S,  24 ;  which  are  actuated  and  hve  from  those 
for  Elisha  represented  the  church,  aa  two  principles  Heni^c,  now,  it  may 
ta  doctrine  from  the  Word,  and  sA«-  be  evident,  why  God  canie  into  the 
hears  signify  the  power  of  truth  iu  the  world,  as  tlio  Word,  mil  bec,tme  Man, 
ultimates.  That  the  power  of  divine  that  this  was  for  the  sake  of  redemp- 
truth,  or  of  the  Word,  ia  in  the  sense  tion ;  for  then  God,  by  the  Human, 
of  ils  letter,  is  because  the  Word  which  was  divine  truth,  put  on  all 
there  is  in  its  fullness,  and  because  the  power,  and  cast  down,  subjugated  and 
angels  of  both  kingdoms  of  the  Lord,  reduced  under  obedience  to  Himself, 
e  together  in  that  sense.  the  hells,  which  had  grown  up  even  to 


224.    (8.)    Concerning  the  inieffable  the  heavens,  wher 

Power  of  the  'VVord.  and  this  not  by  an  oral  word,  but  by 

Scarcely  any  one,  at  th  k  d  e  Word,  which  is  the  divine 
that  there  ia  any  power  ij  id  afterwards  He  opened  a 
it  is  supposed  that  it  is  g  g  between  the  hells  and  the 
spoken  by  some  one  wh  h  which  no  one  from  hell  can 
ty,  which  ought,  on  th  co  p  ss  ;  if  any  one  attempts  it,  he  i^ 
be  done ;  consequently  h  h  fi  t  step,  tortured  like  a  serpent, 
only  like  breath  from  m  P  <1  upon  plates  of  red-hot  iron,  ot 
sound  in  the  ear ;  when  d  [>o  eap  of  ants ;  for  devils  and 
good  are  the  constituen  p  p  soon  as  they  smell  the  divine 
all  things  in  both  world  h  p  al  h  tantly  precipitate  themselves 
and  the  natural ;  and  that  they  are  the  into  the  deep,  cast  themselves  into  ear- 
things by  which  the  universe  was  ere-  erns,and9topthemupsoclosely,thatnoP 
ated,  and  by  which  the  universe  is  pre-  a  crack  may  be  open.  Thereason  is,  be- 
served,  and  also  by  which  man  was  cause  their  will  is  in  evils,  and  their 
made ;  wherefore  those  two  are  all  in  understanding  in  falses,  and  so  in  the 
aii.  That  the  universe  was  created  opposites  to  divine  good  and  divine 
by  the  Divine  Truth,  is  openly  said  in  truth;  and  because  the  whole  man 
John  ;  In  the  beginning  was  t}te  Word,  consists  of  those  two  principles  of  life, 
a.nd  the  Word  was  God;  all  things  as  was  said,  therefore  they  are  so  griev- 
were  made  by  Him,  that  were  made,  ously  tortured  all  over,  from  the  head 
And  the  iPorM  was  made  bi/ Him,  i.  1,3,  to  the  heel,  on  the  sensible  perception 
10.  And  in  David,  By  the  Word  of  of  the  opposite.  Hence  it  may  be  evi- 
Jehovah  the  hcaeens  were  made.  Psalm  dent,  that  the  power  of  divine  truth  is 
xxxiii.  6.  By  the  Word,  m  both  pas-  inetfable ;  and  because  the  Word, 
sages,  is  meant  the  divine  truth.  Since  which  is  in  the  Christian  church,  is 
the  universe  was  created  by  it,  there-  the  continent  of  divine  truth,  in  the 
fore,  also,  the  universe  is  preserved  by  three  degrees,  it  is  manifest,  that  it  ia 
t;  for,  as  subsistence  is  perpetual  ex-  that  which  is  meant  in  John  i.  S,  10. 
istence,  so  preservation  is  perpetual  That  the  power  of  this  is  ineffable,  1 
creation.  That  man  was  made  by  the  can  confirm  by  many  documents  of  ex- 
divine  truth,  is,  because  all  the  things  perience,  in  the  spiritual  world ;  but, 
of  man  refer  themselves  to  the  under-  because  they  esceed  belief,  or  appear 
standing  and  the  will ;  and  the  under-  incredible,  I  forbear  to  adduce  them ; 
standing  ia  the  receptacle  of  divine  some,  however,  you  may  see  related 
truth,  and  the  will,  of  divine  good;  above,  n.  209.  From  these  things,  this 
consequently  the  human  mind,  which  memorable  inference  will  be  dediicfd ; 
consists  of  those  two  principles,  is  no  That  the  church,  which  is  in  divine 
other  than  a  form  of  divine  truth  and  truths  from  the  J^ord,  prevails  over  (he 


.,-^,v 


or  the  Word  of  the  Lcrd.                                     18i 

liells,  and  that  it  is  that,  concerning  ef,  from  which  no  sense  can  be  elicit 

ivhicli  the  Lord  said  to  Peter,   Upon  ed.     Since,   therefore,   tlie  W<ircl,  in 

litis  rock  I  mil  build  mi/  church,  atid  the  sense  of  the  letter,  is  such,  it  may 

the  gates  of  hell  sluUl  not  prerailagainst  be  evident,  that  it  cannot  be  undev- 

\t.  Matt  xvi.  13.     The  Lord  said  these  stood  without  doctrine.     But  exaoiplee 

word)j,  when  Peter  had  confessed  that  may  illustrate.     It  is  said  tkaiJehovali 

lie  was  the  Christ,  the  Son  of  the  Uv-  repetaeth,  Exod.  xsxii.  12,  14;  Jonah 

iitg  God,  16;  this  truth  is  meant  there  iii.  9,  iv.  2;  and  also  it  is  said,  thai 

by  rock;    for  by  rock,  every  where  in  Jehovah  doth  rtot  repent.  Num.  xxiii. 

the  Word,  is  meant  the  Lord  as  to  di-  19 ;  1  Sam.  xv.  29.     These,  without 

vine  truth.  doctrine,  are  not  conformable  to  each 

^5.    V.    That  the  Doctrine  op  other.     It  is  said  that  Jelmvak  visitcth 

THE    Church    should    be    derived  the  iniquity   of  the  fathers  upon  tlie 

PROM  TUG  Sense  of  the  Letter  op  children  unto  the  third  and  fourth  geit- 

THE  Word,  and  conpirmed  by  it.  eration.  Num.  xiv.  18;  and  also  it  is 

It  was  shown  in  the  pfeceding  ar-  said,  that   2'he  father  shall  not  die  on 

tides,  that  the  Word,  in  the  sense  of  account  of  tlie  fon,  nor  the  son  on  at.- 

the  letter,  is  in  its  fullness,  in  its  holi-  cormt  of  the  father;  but  eoery  one  in 

noss,  and  in  its  power;    and  because  Ms  ova  sin,  Deut.  xxiv.  16.     These  do 

the  Lord  is  the  Word,  and  the  First  not  disagree,  but  agree  by  doctrine, 

and  the  Last,  as  He  says  in  the  Reve-  Jesus  says.  Ask,  and  it  shall  be  given 

lation,  i.  17,  it  follows  that  the  Lord,  to  you;  seek,  and  ye  shall  Jind;   mid 

in  that  sense,  is  most  present,  and  that  to  Idm  that  knocketh,  it  shali  be  openr 

lromthat,He  teaches  and  enlightens  erf.  Matt.  vii.  7,8;  xxi.21,22.     With- 

man  ;    but  these  things  are  to  he  de-  out  doctrine,  it  might  be  supposed  that 

nionstrated  in  this  order ;    (1.)  That  the  every  one  would  receive  what  he  asks; 

Word,  without  doctrine,  is  not  under-  but   from  doctrine   it  is  known,  that 

stood.     (2.)   That  doctrine  should  be  whatever  man  asks  of  the  Lord,  this  if 

derived  frmn  the  sense  of  the  letter  of  given.     This  also  the  Lord  teaches , 

the  Word.    (3.)  But  that  divine  truth.  If  ye  abide  in  Me,  and  my  words  abide 

which  is  of  doctrine,  does  not  appear  to  in  you,  whatever  ye  wish,  ask,  and  it 

any  others,  than  those  who  are  in  illus-  shall  be  done  for  you,  John  xv.  7.    The 

trationfrom  the  Lord.  Lord  says,  Blessed  are  thepour,  hecoMse 

^6.    (1.)   That  the  Word,  without  the  kingdom  of  God  is  theirs.  Lake  vi. 

Doctrine,  is  not  understood.  20      Without    doctrine,    it    may    be 

The  reason  is,  because  the  Word,  thought,  that  heaven  is  for  the  poor, 

in  the  sense  of  the  letter,  consists  of  and  not  for   the  rich ;    but   doctrine 

mere  correspondences,  to  the  end  that  teaches,   that  the  poor   in  spirit  srp 

spiritual  and  celestial  things  may  be  in  meant,  for  the  Lord  says,  Blessed  are 

it  together,  and  that  every  single  word  the  poor  in  spirit,  because  the  kingdom 

may  be  a  continent  and  support  of  of  the   heavens   is  theirs.  Matt.  v.  5. 

them ;  therefore  divine  truths,  in  the  Again,  the  Lord  says.  Judge  not,  lest 

sense  of  the  letter,  are  rarely  naked,  ye  be  judged;  with  what  judgment  ye 

but  clothed,  wliich  are  called  appear-  judge,  ye  shall  be  judged.  Matt.  vii.  I , 

ames  of  truth;    and  there  are  many  2;    Luke  vi.  37,     Without  doctrine, 

tilings  accommodated  to  the  capacity  any  one  might  be  led  to  conclude  that 

>>f  the  simple,  who  do  not  elevate  their  we  should  not  judge  concerning  a  bad 

thoughts  above  such  things  as  they  see  man,  that  he  is  bad ;  but  from  doctrine 

before  their  eyes;  and  there  are  some  it  is  lawfiil  to  judge,  but  justly;    for 

Ihinga,   which  appear  like  contradic-  the  Lord  saya,  Judge  righteous  judg- 

tions,  when  yet,  in  the  Word,  viewed  memf ,  John  vii.  24.     Jesus  says,  ite  »oi 

in  its  own  spiritual  light,  there  is  no  ye  called  teaclier;  because  one  is  your 

contradiction ;    and  also  in  some  pas-  Teacher,  Christ.     Coil  no  man  your 

sages  in  the  prophets,  there  are  names  father  on  the  eai-th ;   for  one  is  your 

of  places  and  persons  brought  togeth-  Fat/ier  in  the  heavens.     Neither  be  ye 


.,^le 


182  Concerning  the  Sa&red  Scripture, 

called  masters ;  for  one  is  1/our  Master,  228.  From  these  tilings,  it  luny  he 
Christ,  MatL  xxiii.  8, 9, 10,  Without  evident,  that  those  who  read  the  Word, 
doctrine,  it  wouJd  be,  that  it  is  not  without  doctrine,  are  in  the  dark  con- 
iawful  to  call  anyone  teacher,  father,  ceruing  every  truth,  and  that  their 
and  master;  but  from  doctrine,  it  is  mind  is  wandering  and  uncertain, 
known,  that  it  is  lawiiil  in  a  natural  prone  to  errors,  and  also  inclinable  to 
sense,  but  not  in  a  spiritual  sfinse.  Je-  heresies,  which  they  embrace,  if  favor 
sus  said  to  the  disciples.  When  the  and  authority  support  them  and  their 
Son  of  man  shall  sit  «pon  the  throne  fame  bo  not  endangered;  for  the 
of  his  glory,  ye  also  shall  sit  upon  Word  is  to  them  like  a  candlestick 
twelve  thrones,  judging  the  tweke  tribes  without  light,  and  they  see  in  the 
of  Israel,  Matt.  xix.  28.  From  these  shade,  as  it  were,  many  things  ;  and 
words,  it  may  be  concluded,  that  the  yet  they  see  scarcely  any  thing,  for 
disciples  of  the  Lord  are  also  to  judge,  doctrine  alone  is  the  candle.  I  have 
when  yet  they  can  judge  no  one ;  doc-  seen  such  explored  by  tlie  angels,  and 
trine,  therefore,  will  reveal  this  myste-  it  was  found  that  they  could  confirm 
ry,  by  this,  that  the  Lord  alone  who  from  tlie  Word  whatever  they  would, 
is  omniscient,  and  knows  the  hearts  ol  and  that  they  do  confirm,  particularly, 
all,  will  judge,  and  is  able  to  judge,  those  things  which  are  of  their  love, 
and  that,  by  his  twelve  disciple  ,  is  and  of  the  love  of  those  whom  they  fa- 
meant  the  church  as  to  all  the  truths  vor.  But  I  saw  them  stripped  of  their 
and  goods  which  it  has  from  the  Lord  garments,  a  sign  that  they  were  with- 
by  the  Word,  whence  doctrine  con  out  truths;  garments  there  are  truths, 
eludes,  that  those  are  to  judge  every  229.  (2.)  That  Doctrine  sJiould 
one,  a  d  g  t  h  words  of  the  he  derived  from  the  Sense  of  the 
Lord  in  J  I  1  18 ;  xii.  47,  48.  Letter  of  the  Word,  and  confirmed 
There          m     y      1       things  in  the  6y  it. 

Word  m  1  th  from  which  it  The  reason  is,  because  the  Lord 
is  very  n  f  t  th  t  the  Word,  with-  is  there  present,  and  teaches  and  illus- 
out  doc  n  understood.  trates;  for  the  Lord  never  performs 
227.  Th  W  d  by  doctrine,  is  not  any  thing  except  in  fullness,  and  the 
only  imderstood,  but  jt  also  shines  in  Word,  in  the  sense  of  the  letter,  is  in 
the  understanding;  for  doctrine  is  like  its  fullness,  as  was  shown  above; 
a  chandelier  with  lighted  candles ;  a  thence  it  is,  that  doctrine  should  be 
man  then  sees  many  things,  which  he  derived  from  the  sense  of  the  letter, 
had  not  seen  before,  and  also  under-  The  doctrine  of  genuine  truth  may  al- 
stands  those  things,  which  he  had  not  so  be  fully  derived  from  the  literal 
understood  before :  obscure  and  dis-  sense  of  the  Word ;  for  the  Word,  in 
cordaiit  passages  he  either  does  not  that  sense,  is  like  a  man  clothed, 
see  and  passes  by,  or  he  sees  and  ex-  whose  face  is  bare,  and  whose  hands 
plains  them  so  that  they  may  be  in  also  are  bare.  All  the  things  which 
accordance  with  doctrine.  That  the  appertain  to  the  faith  and  life  of  man. 
Word  is  seen  from  doctrine,  and  ex-  consequently  to  his  salvation,  are  there 
plained  according  to  it,  is  testified  by  naked  or  bare,  hut  the  rest  are  clothed ; 
experience  in  the  Christian  world.  All  and  in  many  places  where  they  are 
the  Reformed  see  the  Word  from  their  clothed,  they  appear  through  the  cloth- 
doctrine,  and  they  explain  the  Word  ac-  ing  as  objects  appear  to  a  woman 
cording  to  it;  in  likemanner,  the  Roman  through  thin  silk  before  her  face.  The 
Catholics  &om  tlieirs,  and  according  to  truths  of  the  Word,  also,  as  mey  are 
it;yea,theJewsfromtheirs, and  accord-  multiplied  from  the  love  of  them,  and 
ing  to  it ;  consequently  they  see  falses  as  by  this  they  are  arranged  in  order, 
from  false  doctrine, and  truths  from  true  shine  and  appear  more  and  more 
doctrine.     Hence  it  is  manifest,  that  clearly. 

true  doctrine  is  like  a  lantern  in  the        230.  It  may  be  supposed,  that  the 

dark,  and  like  a  guide-post  in  the  ways,  doctrine  of  genuine   truth   might    be 


^'a'^ 


or  the  Word  of  the  Lord.                                 1 8& 

obtained  liy  the  Hpiritual  .sense  of  the  wherefore,  through  these  senses,  anil 

Word  whioh  it,  given  by  the  science  their  light,  the  Lord  flows  (hIo  (he  nat- 

of  correspondences      but  doctrine   is  ural  sense  of  the  Word,  and  into  the 

not  obtained  by  that,   but    il  is  only  light  of  this  with  man ;    thence  man 

illustrated    and  corroborated  ;    for,  as  acknowledges  the  truth  from  an  interi- 

ua^  betore  said,  n    208,  a  man,  by  or  perception,  and  then  sees  it  in  his 

some     correspondences     which     are  thought,  and  this  as  often  as  he  is  in 

kno*Tii,  may  talsifj  the  Word,  by  con-  the  affection  of  truth,  for  the  sake  of 

joinmg  and  applying  them  to  confirm  truth ;    for  perception  comes  from  af- 

that  which  m  tuced  in  his  mind  from  fection,  and  thought  from  perception, 

a  principle    which   he   has  imbibed,  and  thus   acknowledgment  is   made, 

Besides  the  spiriiual  sense  is  not  giv-  which  is  calledyai(A. 

on  to  any  one    except  bj   ihe   Lord  239.  The  contrary  happens  to  those 

alone   and  it  is  guarded  by  Him,  as  wlo   e  d  tl  e  Wo  d  fro     the  doctrine 

the   anjelic   heaien    is  guarded,    for  of  a  fal  e    el  ff  on  espec  ally  to  those 

tins  IS  in  It  vl  o     o  h  n  that  doctr  ne   from  the 

231    {i  )  That  genuine  T>  ufkywMch  Wo  d   and  he    1  ok  o    heir  own  glo- 

Jwald  he  of  Doctrine    in  the  Sense  r      a  d    o     1  e        hes  of  the  world, 

of    the    Letter    of  the    nord,    does  W  h  hese    he     u  hs  of  the  Word  are 

nut  appear   to   any   other     titan  those  as   n  the    hade  of     gh     and  falses  as 

who     aie    m    lllit  tration    from    the  in  the  light  of  daj      they  read  truths. 

Lord  but  they  do  not  ''ee  them     and  if  they 

Illustration  is  Irom  the  Lord  alone  see  the  shadow  of  them,  they  falsify 

and  nith  those  who  lo^e  truths  because  them       These   are  they,  concerning 

they  are  truths    and  make  them  uses  whom  the  Lord  says  that  They  have 

of  life     with  others  illustration  in  the  eye     and  they  do  not  see,  and  ears,  and 

Word  IS  not  gnen      That  illustration  they  do  not  understand  Matt.  xiii.  14, 

1    Irom  the  Lord  alone  is   because  tie  15      Thence  their  light    in  spiritual 

Word  IS  Irom  Him  and  thente  He  is  thmgs   which  art  of  the  church,  be- 

in   jt      That  those  haie    illustration  comes  merely  natiral    and  the  sight 

wh     love    truths    becaii'ie    they    are  of  their  mind   like  that  of  one  who 

truths  and  make  them  uses  ot  hie   is  sees  spectres    in    the    ted    when    he 

becduie  they  are  in  the  Lord   a   1   he  al  es  up    o   I  ke  that  ot  one  walking 

Lord  in  them      for  the  Lord         he  n     he    n    h       vho  believes  himself 

Truth  itself  as  v,  as  show  n  in  the    1  ap  a   al  e     hen  he  8  asleep 

ter    concerning   the   Lord  ;     and     he  233    It  1  as  been  given  me  to  speak 

Lord  is  then  loved,  when  man  1    es  ac-  w  I    many  atler  death,  who  believed 

cording  to  his  divine  truths,  and  so  h     they  si  ould  shine  like  tlie  stars  in 

when  uses  are  performed  from  then    ac-  tiea  en    because,  as  they   said,  they 

cording  to  these  words  in  John  ;  In  flat  had  accounted    he  Word  holy,  had  of- 

day,  ye  shall  know  that  ye  are      M  en    read     t    hrough,   had    collected 

and  Tin  you.     He  who  hath  n  j    on  1  en  e   m  ny     hings,  by  which  they 

mtmdments,  and  doeth  theia,  loveth  Me  I  ad    onfi  n  ed   he  tenets  of  their  faith, 

and  ImiU  love  Mm,  and  will  manfe  t  and  the  eto  e  h  d  been  celebrated  as 

Myself  to  Mm;    and  I  will  come  to  lea  ned   men       vhence  they  believed 

him,  and  make  an  abode  utith  h  n    \  tha    hey  should  be  Michaels  and  Ra* 

SO,  21,  23.     These  are  they  wl  o  a  e  phaels      Bu    n  any  of  (hem  were  ex- 

iii   illustration,    when    they   re  d     1  e  am  ned   as  o  1  e  love  from  which  they 

Word,   and    with    whom    the    Wo  d  b  ud  ed    I  e  W     d ;  and  it  was  found 

shines  and  becomes  translucent.    The  that  some  studied  it  from  the  love  of 

reas<m  whythe  Word,  with  those, shines  themselves    that   they   might  be   wor- 

and  becomes  translucent,  is,  because  shipped   as  primates  of  the  church ; 

there  is   a  spiritual    and    a    celestial  and  some  from  the  love  of  the  world, 

sense  in  every  part  of  the  Word,  and  that  the^    might  gam   riches ;    when 

these  senses  are  in  the  light  of  heaven  ;  these,  d  o  nere  e\aminpd,  as  to  wha' 


..gk 


ty4  Concerning  the  Sacred  Scripture, 

they  knew  from  the  Word,  it  was  aagels  of  heaven,  is,  because  tlie  spn^ 
found  that  they  knew  nothing  thence  itual  eense  and  the  celeelial  sense  aie 
of  geiunie  truth,  but  only  such  as  is  within  that  sense,  and  the  angels  are 
called  (cutAya/si^erf,  which  in  itself  is  in  those  senses;  the  angels  of  the 
the  false  in  a  state  of  putridity,  for  in  Lord's  spiritual  kingdom,  in  the  spirit- 
heaveii  it  stinka ;  ajid  it  was  said  to  ual  sense  of  the  Word,  and  the  angels 
them,  that  they  had  this  because  they  of  his  celestial  kingdom,  in  its  celestial 
themselves  and  the  world  were  the  sense: these twoseasesareevolvedfrom 
ends,  when  they  read  the  Word,  and  the  natural  sense  of  the  Word,  whilst 
not  the  truth  of  faith  and  the  good  of  man,  who  accounts  the  Word  holy,  is 
life;  and  when  self  and  the  world  reading  it.  The  evolution  is  instantane- 
bccome  ends,  then  the  mind,  in  read-  ous ;  consequently  consociation  is  also, 
ing  the  Word,  is  fixed  in  self  and  235.  That  the  spiritual  angels  are 
in  the  world;  and  thence  the;  think  in  the  spiritual  sense  of  the  Word,  and 
continually  from  their  proprium,  and  the  celestial  angels  in  its  celestial 
the  proprium  of  man  is  in  tiiick  dark-  sense,  has  been  manifested  to  me  by 
ness,  as  to  all  the  things  which  are  of  much  experience.  It  was  given  to  per- 
heaven  and  the  church ;  in  which  state  ceive,  that,  while  I  was  reading  the 
man  cannot  be  led  by  the  Lord,  and  Word  in  the  sense  of  its  letter,  com- 
elevated  into  the  light  of  heaven;  con-  munication  was  made  with  the  heav- 
sequentlj  he  cannot  receive  any  influx  ens,  now  with  this  society  there,  now 
from  the  Lord  through  heaven.  I  have  with  that :  the  things  which  I  under- 
also  seen  these  admitted  into  heaven,  stood  according  to  the  natural  sense, 
and  when  there  they  were  found  lo  be  the  spiritual  angels  understood  accord- 
without  trutlie,  they  were  cast  down ;  ing  Co  the  spiritual  sense,  and  the  ce- 
but  still  there  remained  with  them  lestial  angels  according  to  the  celestial 
a  conceit  that  they  were  deserving,  sense,  and  this  in  an  instant ;  and  be- 
The  case  was  different  with  tliose  who  cause  this  communication  has  been 
had  studied  the  Word  from  the  afFec-  perceived  several  thousands  of  times, 
tion  of  knowing  truth,  because  it  is  I  have  not  any  doubt  left  concerning 
truth,  and  serves  for  the  uses  of  life,  it.  There  are  also  spirits  who  are  be- 
not  only  of  their  own,  but  also  of  their  low  the  heavens,  and  who  abuse  this 
neighbor's :  those  I  have  seen  elevated  communication ;  for  they  recite  some 
into  heaven,  and  thus  into  the  light  in  sayings  from  the  sense  of  the  letter  of 
ivliicji  the  divine  truth  there  is;  and  the  Word,  and  immediately  observe 
then,  at  the  same  time,  exalted  into  and  note  the  society  with  which  com- 
angelic  wisdom,  and  into  its  happiness,  munication  is  made  :  this,  also,  I  have 
n  which  the  angels  of  heaven  are.  often  seen  and  heard.  From  these 
234.  ■  VI.  That  by  the  Sense  of  things,  it  has  been  given  to  know  by 
THE  Letter  op  the  Word,  there  lively  experience,  that  the  Word,  as 
IS  Conjunction  with  the  Lord,  and  to  the  sense  of  its  letter,  is  a  divine 
Consociation  with  the  Angels.  medium  of  conjunction  with  the  Lord, 
That  by  the  Word,  there  is  con-  and  of  consociation  with  the  angels  of 
junction  with  the  Lord,  is,  because  He  heaven. 

is  the  Word,  that  is,  the  Divine  Truth  236,    But  it  shall  be  illustrated  by 

itself  and  the  Divine  Good  therein ;  examples,    how    the    spiritual    angels 

that  conjunction  is  by  the  sense  of  the  perceive  their  sense,  and  the  celestial 

letter,  is,  because  the  Word,  in  that  angels  theirs,  from  the  natural  sense, 

sense,  is  in  its  fullness,  in  its  holiness,  when  man  reads  the  Word.     Let  four 

and  in  its  power,  as  was  shown  above,  commandments  of  the  decalogue   be 

in  its  proper  article.    This  conjunction  for  examples ;    as,  the   Fifth  Com- 

does  not  appear  to  man,  but  it  is  in  the  mandment,   Thou  skalt  not  MIL     By 

affection  of  truth,  and  in  the  percep-  this,  man  not  only  understands  to  kill, 

lion  of  it.     That  by  the  sense  of  the  but  also  to  cherish  hatred  and  breathe 

letter,  there  ia  consociation  with  the  revenge  even  to  death ;  a  spiritual  an- 


i.X'OOt^lc 


or  the  Word  of  the  Lord.  1 86 

gel,  for  killing,  underataads  to  act  the  and  caJls  forth  trom  the  sense  of  the 
detU  and  destroy  the  soul  of  man  ;  but  letter  of  the  Word  spiritual  things,  and 
a  celestial  angd,  for  hilling,  under-  a  celestial  angel,  celestial  things,  is,  be- 
stands  to  cherish  hatred  towards  the  cause  those  things  are  according  to 
Lord  and  the  Word.  The  Sixth  their  nature,  and  are  homogeneous. 
Commandment,  Thou  shall  not  com-  That  it  is  so,  may  be  illustrated  by  sim- 
mtt  adulUry.  Man,  by  committing  adul-  ilar  things  in  the  three  kingdoms  of  na» 
i^cry,  understandsto  commit  whoredom,  ture,  the  animal,  the  vegetable  and  the 
to  do  obscene  things,  to  speak  lascivious  mineral.  In  the  Animal  Kincdom; 
words,  and  to  entertain  filthy  thoughts ;  From  the  food,  when  it  has  become 
a  spiritual  angel,  for  committing  adulte-  chyle,  the  vessels  derive  and  call  forth 
ry,  understands  to  adulterate  die  goods  their  blood,  the  nervous  fibres,  their 
of  the  Word,  and  to  falsify  its  truths;  juice,  and  the  substances  which  are 
but  a  celestial  angel,  for  committing  theoriginsof  the  fibres,  their  spirit.  In 
ttdulta-y,  understands  to  deny  the  Di-  the  Vegetable  Kingdom  ;  A  tree, 
vine  of  the  Lord,  and  to  profane  the  with  its  trunk,  branches,  leaves  and 
Word.  The  Seventh  Commandment,  fruit,  stands  upon  its  root;  and  from 
Thou  shalt  not  steal.  Man,  by  steal-  the  ground,  by  means  of  the  root,  it  ex- 
ing„  understands,  to  steal,  to  defraud,  tracts  and  calls  forth  a  grosser  juice  for 
and,  under  any  pretence,  to  take  away  the  trunk,  branches  and  leaves,  a 
from  the  neighbor  his  goods;  a  spiritu-  purer,  for  tiie  fleshypart  of  the  fruit,  and 
al  angel,  for  stealing,  understands  to  the  purest,  for  the  seeds  withinthe  fruit, 
deprive  others  of  the  truths  and  goods  In  the  Minerai.  Kingdom  ;  In  the  ho- 
of their  faith,  by  falses  and  evils ;  but  a  som  of  the  earth,  in  some  places,  there 
celestial  angel,  for  stealing,-  under-  are  minerals  impregnated  with  gold, 
stands  to  attribute  to  himself  those  silver,  copper  and  iron;  from  the  va- 
things  which  are  the  Lord's,  and  to  pors  and  effluvia  fium  rocks,  gold,  sil- 
claim  to  himself  his  righteousness  and  ver  and  iron,  respectively,  derive  their 
merit.  The  Eighth  Commandment,  proper  elements,  and  the  watery  ele- 
Tisou  shalt  not  bear  false  witness.  Man,  ment  carries  them  roundabout, 
by  bearing  false  toitness,  understands,  .  238.  The  Word,intheletter,islikea 
also,  to  tell  lies,  and  to  defame  any  cabinet,  in  which  lie  in  order  precious 
one;  a  spiritual  angel,  for  6^oMng-/a/se  stones,pearlsand  diadems;  andwhena 
witness,  understands  to  say,  and  to  per-  man  accounts  the  Word  holy,  and  reads 
suade'  others  to  believe,  that  the  false  is  it,  for  the  sake  of  the  uses  of  life,  the 
true,  and  evil  is  good,  and  vice  ver-  thoughtsofhismindare, comparatively, 
sa;  but  a  celestial  angel,  for  bearing  like  one  who  holds  such  a  cabinet  in 
false  witness,  understands  to  blaspheme  his  hand,  and  sends  it  to  heaven,  and 
the  Lord  and  the  Word.  From  these  it  is  opened  in  its  ascent,  and  the  pre- 
exampies,  it  may  be  seen  how  the  spir-  cious  things  therein  come  to  the  angels, 
itual  and  the  celestial  are  evolved  and  who  are  interiorly  delighted  with  see- 
extracted  from  the  natural  sense  of  the  Ing  and  examining  them.  This  de- 
Word,  within  which  they  are ;  and,  light  of  the  angels  is  communicated  to 
what  is  wonderful,  the  angels  extract  man,  and  makes  consociation,  and  also 
their  senses,  without  knowing  what  the  a  communication  of  perceptions.  For 
manisthinking;  but  still  thethoughts  the  sake  of  tltls  consociation  with  an< 
of  angels  and  men  make  one  by  corre-  gels,  and,  at  the  same  time,  conjunc- 
spondences,  like  end,  cause  and  effect;  lion  with  the  Lord,  the  Holy  Supper 
ends,  also,  are  actually  in  the  celestial  was  instituted,  in  which  the  Bread  he- 
kingdom,  causes  in  the  spiritual  king-  comes,  in  heaven,  divine  good,  and 
dom,  and  effects  in  the  natural  king-  the  Wine  becomes  divine  truth,  both 
dom ;  thence,  now,  the  consociation  of  from  the  Lord.  Such  correspondence 
men  with  angels  is  by  means  of  the  is  from  creation,  to  the  end  that  the  an- 
Woid.  gelic  heaven,  and  the  church  upon  earth 
907.  T)mt  a  spiritual  angcl  extracts  and  the  spiritual  world  in  general, 
24 


..gk 


186  Concerning  the  Sacred  Scripture, 

maj  make  one  with  the  natural  world,  by  the  angels  there,  and  also  by  the 

and  that  the  Lord  may  conjoin  Mimself  spirits    who    are    under  the  heavens, 

with  both  at  the  same  time.  But  lest  this  should  be  concealed  Ibrev- 

239.  The  reason,  also,  why  the  con-  er,  it  has  been  given  me  to  be  in  com- 

sociation  of  men  with  angeld  is  eSected  pany  with    angels  and  spirits,  and  to 

by  the  natural  or  literal  sense  of  the  speak  with  them,  and  to  see  the  thinga 

Word,  is,  because,  in  every  man,  there  that  are  with  them,  and  afterwards  to 

are,  from  creation,  three  degrees  of  life,  relate  many  thinga  which  I  have  seen 

the  celestial,  the  spiritual  and  the  natu-  and  heard;    this  has  been  done  in  a 

ral ;  but  man  is  in  the  natural  degree  as  work  concerning  Heaven  and  Hei.l, 

long  as  he  is  in  the  world,  and  then  so  published  at  London  in  the  year  1758; 

far  in  the  angelic-spiritual  as  he  is  ia  trom  which  it  may  be  seen,  that  angels 

genuine  truths,  and  so  far  in  the  celes-  and  spirits  are  men,  and  that  there  are 

tial  as  he  ia  in  a  life  according  W  them ;  with  them,  in  abundance,  all  the  things 

but  still  he  does  not  come  into  the  spir-  that  there  are  with  men  in  the  world. 

itual  and  celeatiaj  themselves,  till  after  That  angels  and  spirits  are  men,  may  be 

death,  because  these  two  are  included  seen  in  that  work,  n.  73  to  77,  and  n. 

and    conceded    in  his  natural  ideas ;  453  to  45C ;    that  there  are  with  them 

wherefore,  when  the  natural  goes  off  things  similar  to  tile  things  that  are 

by  death,  the  spiritual  and  the  celestial  with  men  in  the  world,  n.  170  to  190 ; 

remain,  fi'om  which  the  ideas  of  his  and    also  that  there  is  divine  worship, 

thought    are  then    produced.      From  and    th^t  there  is  preaching  in   the 

these  things,  it  may  be  evident,  tliat  in  temples  with  them,  n.  221  to  227 ;  and 

the  Word  alone  there  is  spirit  and  life,  that  there  are  ivritings  and  also  books, 

aa  the  Lord  says ;    The  words  which  I  a.  253  to  364 ;    and  that  the  Siicred 

spealc   unto  you  are  spirit  and   Ufe,  Scripture  or  the  Word  is  there,  n.  259. 

John  vi.  63.     The  water  which  I  will  241.  As  to  what  respects  the  Word 

§ive  unto  you  shall  become  a  fountmn  in  heaven,  it  is  written  in  a  spiritual 

of  water,  springing  up  into  ettrnal  Ufe,  style,  which  differs  entirely   from    a 

iv.  14.      Man  doth  not  live  Iff  bread  natural  style.     The  spiritual  style  con- 

alone,  but  by  every  word  proceeding  sists  of  mere  letters,  each  of  which  in- 

from  the    mmitJi  of  God,  Matt.  iv.  4.  volves  some    particular    sense  ;    and 


Work  for  the  meat  which  endurefh  unto  there  are  little 

eternal  life,  which  the  Son  of  Man  will  dots  above  and  between  the  letters  and 

give  to  you,  John  vi.  27.  in  them,  which  exalt  the  sense.     The 

240.  VII.  That  the  Word  is  in  letters  with  the  angels  of  the  spiritual 

ALL  THE  Heavens,  and  that  thence  kingdom  are  like  the  letters  used  in 

IS  ANGEr.ic  Wisdom.  printing,  in  our  world,   and  the  letters 

That  the  Word  is  in  the  heavens,  has  with  the  angels  of  the  celestial  king- 
been  hitherto  unknown ;  nor  could  it  dom,  are,  with  some,  like  Arabic  letr 
be  made  known  so  long  as  the  church  ters,  and  with  some  tike  the  old  He- 
was  ignorant  that  angels  and  spirits  are  brew  letters,  but  inflected  above  and 
men,  altogether  similar,  n  f  e  and  below,  with  marks  above,  between  and 
body,  to  men  in  our  world  and  a  thin;  each  of  these  also  involves  an 
there  are  with  them  thing  n  a  o  entire  sense.  Because  their  writing  is 
the  things  which  are  with  men  all  such, thereforethenamesofpersonsand 
respects,  with  this  differen  e  oni  1  at  places  in  the  Word  with  them  are  ex- 
they  are  spiritual,  and  tha  all  he  p  esscdbysigns;  thence  it  is  understood 
things  that  are  with  then  ,  a  e  irom  a  by  the  wise,  what  spiritual  and  celestial 
spiritual  origin;  and  that  men  in  the  thing  is  signified  by  each ;  as  by  Moses, 
world  are  natural,  and  that  ail  the  the  Word  of  God  written  by  him,  and  in 
things  with  them,  are  from  a  natural  a  general  sense,  the  historical  Word, 
origin.  As  long  as  this  was  concealed,  by  Elijah,  the  prophetical;  by  Abra 
it  could  not  be  Known,  that  the  Word  ham,  Isaac  and  Jacob,  the  Lord  as  to 
is  also  in  the  heavens,  and  that  it  is  read  the   celestial  Divine,  the  spiritual  Di 


lostecbX-OOt^lc 


or  the  Word  of  the  Lord.  ISI 

viue  BJid  the  natural  Divine;  by  Aaron,  as  the  wisdom  of  these  angels  exceeds 
Ihe  jirieatly  office ;  by  David,  the  kingly  the  wisdom  of  men  ;  and  this  because 
office,  both  of  the  Lord ;  by  the  names  the  celestial  angels  are  in  the  good  of 
of  the  sons  of  Jacob,  or  of  the  twelve  love  from  the  Lord,  and  the  spiritual 
tribes  of  Israel,  various  things  of  heav-  angels  are  in  the  truths  of  wisdoni  from 
en  and  the  church  ■  similar  things  by  the  Lord ;  and  where  the  good  of  love 
the  names  ot  the  we  e  d  c  p!e  o  he  is,  there  wisdom  resides  at  the  same 
Lord;  by  Z  on  aod  Je  usdien  he  time;  but  where  truths  are,  there  re- 
church  as  to  doct  e  f  on  tl  e  Wo  d  sides  no  more  of  wisdom,  dian  tliere 
by  the  land  of  Cana  n  e  chu  ch  t  does,  at  the  same  time,  of  the  good  of 
self;  by  the  place  and  c  es  he  e  on  love.  This  is  the  reason  why  the  Word, 
this  side  and  beyond  he  Jo  dan  a  in  the  Ijord's  celestial  kingdom,  is 
ous  things  which  are  of  the  Uiurch  and  written  differenUy  from  the  Word  in 
its  doctrine.  It  is  similar  with  num-  his  spiritual  kingdom  ;  for,  in  the  Word 
bera ;  these  are  not  in  the  copies  of  the  of  the  celestial  kingdom,  the  things  ex- 
Word  which  are  in  heaven,  but,  instead  pressed  are  the  goods  of  love,  and  the 
of  them,  the  things  to  which  the  num-  marks  are  aifectionsof  love;  but  in  the 
hers  correspond.  From  these  things  it  word  of  the  spiritual  kingdom,  the 
may  be  evident,  that  the  Word,  in  heav-  things  expressed  are  the  truths  of  wis- 
en,  is,  as  to  the  literal  sense,  similar,  and  dom,  and  the  marks  are  interior  per- 
at  the  same  time  corresponding  to  our  ceptions  of  truth.  From  these  things 
Word,and  thuathatthey  areone.  This  it  may  be  concluded,  what  wisdom 
's  wonderful,  that  the  Word  in  the  heav-  there  is  concealed  in  the  Word,  which 
ens  is  so  written,  that  the  simple  under-  is  in  the  world,  for  in  it  all  angelic 
stand  it  in  simplicity,  and  the  wise  in  wisdom,  which  is  ineffable,  is  conceal- 
wisdom ;  for  there  are  many  curvatures  ed;  and  the  man  who  is  made  an  an- 
and  marks  above  the  letters,  which,  as  gel  by  the  Lord,  through  the  Word, 
was  said,  exalt  the  sense ;  the  sim-  comes  into  that  wisdom  after  death, 
pie  do  not  attend  to  them,  nor  do  they  243.  VIH.  That  the  Chtikch  is 
know  them,  but  the  wise  attend,  each  prom  the  Word,  and  that  it  is  such 
one  according  to  his  wisdom,  even  to  with  Man  as  is  his  Undebstandino 
the  highest.     A  copy  of  the  Word,  of  tjie  Word. 

written  by  angels  inspired  by  the  Lord,  That  the  church  is  from  the  Word, 

is  preserved  amongst  every  larger  soci-  does  not  fall  into  doubt ;  for  it  has  been 

'ety,  in  its  sacred  repository,  lest  the  shown  above  that  the  Word  is  the  di 

Word,  as  to  some  point,  should  m  other  vine    truth    n    ISQ  to  192      that  th& 

places  be  altered.     The  Word  which  is  doctrine  of  the  church    is    from  the 

'  in  our  world,  is  similar  to  the  Word  in  Word,  n  325  to  233      and  that  con 

heaven,  in  this,  that  the  simple  under-  junction  with  the  Lord  is  ly  the  Word, 

stand  it  in  simplicity,  and  the  wise  in  n.  234  to  239     but  that  the   under- 

wisdom ;  but  tins  is  effected  in  a  differ-  standing  of  the  Word  makes  the  churi^h 

ent  manner.  may  be   a  matter  of  doubt     because 

242.  That  the  angels  have  all  their  there  are  those  who  believe  that  they 

wisdom  by  the  Word,  they  themselves  are  of  tlie   church  because  they  have 

confess;    for  as  far  as  they  are  in  the  the  Word    read  jt  or  hear  it  from  a 

uiding  of  the  Word,  so  far  they  preacher>  and  know  something  of  the 


are  in  light.     The  light  cf 
divine  wisdom,  which  to  their  eyes 
light.      In    the    sacred    repository 


>  letter  but  how  thii  and 
that  in  the  Word  is  to  be  understood, 
they  do  not  know  and  some  do  not 
which  a  copy  of  the  Word  is  laid  up,  care;  wherefore  it  will  here  be  con 
the  light  is  flammeoua  and  bright,  firmed,  that  the  Word  does  not  make 
exceeding  every  degree  of  the  light  the  church  butthe  understindingof  it, 
which  is  out  of  it  in  heaven.  The  wis-  and  that  the  church  is  such  as  c  the 
dom  of  the  celestial  angels  exceeds  the  understanding  of  the  Wfrd  with  tho^e 
wisdom  of  the  spiritual  almost  as  much    who  arc  in  the  church 


1 88                            Concerning  the  Sacred  Scrtpiure, 

S14.    That  the  church  is  according  officers  placed  over  them,  to  whom  -^er 

to  the  understanding  of  the  Word,  ia,  missionis given  totaltethence, for  tbeii 

because  the  church  is  according  to  the  uses,  as  much  as  the}'  please ;  but  those 

truths  of  faith  and  the  goods  of  charity,  who  only  possess  the  Word,  and  read  it, 

and  these  two  are  unjvcrsais  which  are  and  yet  do  not  seek  after  genuine  truths 

not  only  scattered  about  through   all  for  faith,  and  genuine  goods  for  life,  are 

the  literal  sense  of  the  Word,  but  they  like  those,  who  from  hearsay,  know  that 

are  also  concealed  within,  like  precioHS  so  great  treasures  are  there,  but  do  not 

things  in   treasuries.      Those    things  receive  from  them  any  money.     Those 

which  are  in  its  literal  sense,  appear  to  who  possess  the  Word,  and  do  not  de- 

every  man,  because  they  flow  in  directly  rive  thence  any  understanding  of  gen- 

into  the  eyes  ;  but  those  things  which  nine  tnitli,  and  will  of  genuine  good 

are  hid  in  the  spiritual  sense  do  not  are  like  those  who  believe  themselves  to 

appear,  except  to  those  who  love  truths  be  rich,  from  having  borrowed  money 

because  they  are  truths,  and  do  goods  of  others,  or  having  in  possession  the 

because  they  are  goods ;  to  these  the  farms,housesandmerchandiseofothers; 

treasure  ia  manifested,  which  the  literal  thatthiaiafancifiilevery  one  sees.  They 

sense  covers  and  guards ;  and  these  are  are  also  similar  to  those  who  go  dress- 

the  things  which,  essentially,  make  the  ed  in  fine  clothes,  and  ride   in  gilded 

church.  chariots,  with  attendants  before,  behind 

245.  That  the  church  is  according  and  at  the  sides,  and  yet  not  any  of 

to  its  doctrine,  and  that  doctrine  is  from  those  things  are  their  own  property. 

the  Word,  is  known;  hut  still  doctrine  246.  Such  was  the  Jewish  nation: 

does  not  make  the  church,  but  sound-  wherefore  that  nation,  because  it  pos- 

uess    and   purity  of  doctrine,    conse-  sessed  the  Word,  was  likened   by  the 

quently    the    understanding    of    the  Lord  to  a  rich  man,  who  was  clothed 

Word;  butdoctrine  does  not  institute  inpurpleand  finelinen, andfaredsump- 

and  make  the  particular  church,  which  tuously  every  day ;  and  yet  he  had  not 

is  with    every   single  man,  but  faith  derived   from  the  Word  so  much  of 

and  a  life  according  to  it ;  in  like  man-  good  and  truth,  as  to  show  mercy  to 

ner,  the  Word  does  not  institute  and  poor  Lazarus,  who  lay  before  his  gale 

make  the  church,  in  particular,  with  full  of  sores.     That  nation  not  only  did 

every  man,  but  a  faith  according  to  the  not  appropriate  to  itself  any  truths  from 

truths, and  ahfeaccordingtothegoods,  the  Word,  but  it  appropriated  falses  in 

which  he  derives  thence  and  applies  such  abundance,  that,  at  length,  not 

to  himself.     The  Word  ia  like  a  mine,  any  truth  appeared  to  them ;    for  truths 

in  which  gold  and  silver  are  at  the  bot-  are  not  only  covered  over  by  falses,  but 

lom  in  all  abundance ;  and  like  a  mine  they  are  also  obliterated  and  rejected : 

in   which,  more  and  more  interiorly,  thence  it  was,  that  they  did  not    ac- 

Btonea  more    and    more  precioua  are  knowledge  the  Messiah,  although   all 

concealed  i    these  mines    are   opened  the  prophets  had  announced  his  advent. 

according   fo  the    understanding    of  247.  In  many  places  in  the  proph- 

the  Word.     Without  an  understanding  eta,  the  church,  with  the  Israelitiah  and 

of  the  Word,  such  as  it  is  in  itself,  in  Jewish  nation,  is  described  aa  being 

its  bosom   and  in  its  depth,  it  would  entirely  destroyed  and  annihilated  by 

no  more  make  the    church  with  man,  this,  that  they  falsified  the  meaning  or 

than  those  mines  in  the  continent  of  understanding  of  the  Word ;  for  noth- 

Asia  could  make   an  European   rich,  ing   else  destroys    the    church,     The 

unless  he  were  among  those  who  possess  understanding  of  the  Word,  as  well  the 

and  work  them.    The  Word,  with  those  true  as  the  felae,  is  described  in  the 

who  search  for  the  truths  of  faith,  and  prophets  by  Ephraim,  particularly  iu 

the  goods  of  life  thence,  ia   like  the  Hosea;  for  by  Ephraim,  in  the  Word, 

treasures  with  the  king  of  Peraia,  the  is  signified  the  understanding  of  the 

Greit  Mogul,  or  the  emperor  of  China;  Word  in  the  church.     Since  the  un 

aiid  the  men  of  the  church  are  like  the  derstanding  of  the  Word  makes    the 


^'a'^ 


or  the  Word  of  the  Lord.                                  169 

rhUTch,  therefore  Ephraiin  is  calleiJ  in  of  the  understanding  of  the  Word  thai 

the  Word  A  DEAR  SON,  and  a  pleasant  is,  of  its  genuine  truth^  as  in  these  pas- 

CHiLD,  Jerem,  xsxi.  21 ;    the  first-  aagea :    I  knoui  Epkraim,  tltat  he  hath 

BORN,  20 ;     THE    STRENGTH    OF    THE  altogether  committed  whoredom,  and  Is- 

HEAD  OP  Jehovah,  Psalm  Ix.  9,  cviii.  rael  is    defiled,    Hosea  v.  3.     Iti  tin 

{l;powBRruL,Zeoh.  X.7;  filled  with  house  of  Israel,  J  have  seen  a  horrible 

THE   BOW,  ix.    13:    and  the    sons  of  thing;  there Eph-aim c<niimittedwhm-e- 

Ephraim  are  called  armed,  and  shoot-  dom,  and  Israel  is  defiled,  vi.  10.   Israel 

ERs  WITH  THE  BOW,  Psalm  Ixxviji.  9  J  IE  the  church  itself,  and  Ephraim  is  the 

for    by  the   bow  is  signifted    doctrine  understanding  of  the  Word,  from  which 

from  the  Word  fighting  against  fa] ses.  and  according  to  which  the  church  is. 

Therefore,  also,  Ephraim  was  removed  wherefore  it  is  said,  Ephraim  has  com- 

to  the  right  hand  of  Israel,  and  blessed;  milted  whoredom,  and  Israel  is  defiled, 

and  also  fte  teas  accepted  instead  of  Since  the  church,  with  the  Israelitish 

Reuben,  Gen.  xlviii.  5,  11,  and  the  fo!-  and  Jewish  nation,  was  utterly  destroy- 

lo  wing  verses.  And  therefore  £pArni»t,  ed  by  falsifications  of  the  Word,  therc- 

with  Ms  brother  Manasseh,  was  exalted,  fore  it  is  said  concerning  Ephraim,  I 

hy  Moses,  in  the  benediction  of  the  sons  will  givetheei^, Ephraim, ImlldeUver 

ff  Israel,  under  the  name  of  Joseph,  their  thee  up,  Israel,  tike  Admah,  and  I  tniS 

fatfier,  above  alt,  Deut.  xxxiii.    13  to  set  thee  as  Zeboim,  Kosea.  xi.9.     Now 

17.     But  what  the  church  is,  when  the  because  the  prophet  Hosea,  from  thefirsi 

understanding  of  the  Word  is  lost,  is  chapter  to  the  last,  treats  concerning 

also    described    by   Ephraim,    m    the  the  falsification  of  the  genuine  unde^. 

prophets,   particularly  in  Hosea,  as  m  standing  of  the  Word,  and  concerning 

these  passages ;   Israel  and  Ephraim  the  destruction  of  tlie  church  thereby, 

wili  fall  together.    Ephraim  will  be  for  and  because  by  whoredmnis  signified 

a  wilderness.     Ephraim  is  appresad  the  falsification  of  the  truth  there,  there. 

and    shaken   in   judgment,  Hosea  v  fore  it  was  commanded  that  prophet, 

5,9, 11,12, 13, 14.     What  shall  I  do  that  he  should  represent  the  state  of  tho 

to  thee,  O  Ephraim,  because  tliy  hoU-  chatcti,  hy  taking  to  himself  a  hai'lot  to 

itess,  like  the  morning  cloud,  and  like  wife,  and  begetting  children  of  her,  Ho- 

tlie  early  fdUing  dew,goeth  away  ?  vi.  sea  i. ;  and  again,  that  he  should  take 

4.     They  sliaU  not  dwell  in  the  land  of  a  woman,  an    adulto'ess,    iii.     These 

Jelwvah  ;    Ephraim  shaU  return  into  passages  have  been  cited,  that  it  may  bft 

Egypt,  and  in  Assyria  he  shall  eat  known  and  confirmed  from  the  Word, 

what  is  unclean,  ix.  3;  the  lajtd  ofJe-  that  the  church  is  such,  as  the  uuder- 

hovah  is  the  church;  Egypt  ie  the  scj-  standing  ofthe  word  in  it;  excellent  and 

entific  ofthe  natural  man ;  Assyria  is  precious,  if  the  understanding  be  from 

reasoning   thence ;    from    which    two  the  genuine  truths  of  the  Word,  but 

together,  the  Word,  as  to  the  interior  deslroyed,  yea,  filthy,  if  from  those  that 

understanding  of  it,  is  falsified ;    there-  are  falsified. 

fore  it  is  said,  that  Ephraim  shall  re-  348.  IX.  That  the  Marriaoe  of 

turn  into  Egypt,  and  in  Assyria  he  shall  the    Lord    and  the  Church,   and 

eat  what  is  unclean.     Ephraim  feedeth  thence  the  Marriage  of  the  Good 

on  the  wind,  and  foUoweth  after  the  t.fs\i  the  True,  is  in  every  Part  of 

east  wind.     Every  day  lie  mtdUpKeth  the  Word. 

falsehood  and  vastation ;    he  maketh  a  That  the  marriage  of  the  Lord  and 

covenant  with  Assyria,  and vilis  carri-  the  church,  and  thenc«  the  marriage 

ed  mtu  Egypt,  Hosea  xii.  2.     To  feed  of  the  good  and  the  true,  is  in  every 

on  the  annd,  to  fi'low  after  the  east  part  ofthe  Word,  has  not  hitherto  been 

wind,  and  to  multtply  falsehood  and  seen;  nor  could  it  be  seen,  because  the 

vastation,  is  to  falsify  truths,  and  thus  spiritual  sense  ofthe  Word  has  not  be. 

to  destroy  the  church.     The  like  is  fore  been  disclosed,  and  that  marriage 

signified  by  the  loAuret/orfl  of  Ephraim;  cannot  be  seen,  except  by  that;    for 

for  whoredom  signifies  the  falsification  there    arc   two   senses  in    the    Word 


-4'^ 


190  Concerning  the  Sacred  Scripture, 

coni^caled  in  the  sense  of  its  letter,  one,  that  man  may  be  a  man  of  he 
which  are  called  the  spiritual  and  the  church ;  and  they  do  make  one  when 
celestial.  la  the  spiritual  sense,  in  the  man  forme  the  understanding  Irom  gen- 
Word,  those  things  which  are  of  it  re-  uine  truths  and  this  is  done  to  appear- 
fcr  themselves  chiefly  to  the  churcli ;  ance  as  by  himself,  and  when  his  will 
and  in  the  celestial,  chiefly  tothe  Lord;  is  filled  with  the  good  of  love,  this  ia 
and  also  in  the  spiritual  sense,  those  done  by  the  Lord ;  thence  man  has  the 
things  which  are  of  it  refer  themselves  life  of  truth,  and  the  life  of  good ;  the 
to  ttie  divine  truth,  and  in  the  celestial,  life  of  truth  in  tiie  understanding,  and 
to  the  divine  good;  thence,  there  is  in  the  life  of  good  in  the  wiU,  which,  wlien 
the  Word  that  marriage.  But  this  does  they  are  united,  do  not  make  two,  bnt 
not  appear  to  any  one  except  to  him,  one  life.  This  is  the  marriage  of  the 
who,  from  the  spiritual  and  celes-  Lord  and  the  church,  and  also  fJie  mar- 
tial senses,  knows  the  significations  of  riage  of  the  g,Tod  and  the  true  with 
words  and  names ;  for  some  words  and  man. 

names  are  predicated  of  good,  and  some  250.  That  there  are  in  the   Word 

of  truth,  and  some  include  both ;  where-  two  expressions,  which  appear  like  rep* 

fore,  without  that  knowledge,  thai  mar-  etitions  of  the   same    thing,  may  be 

riage  in  every  part  of  the  Word  cannot  seen  by  readers  who  attend  to  it;  as, 

be  seen ;    this  is  the  reason,  why  this  brother  and  companion, poor  and  needy, 

arcanum  was  never  before  discovered,  wilderness  and  desert,  void  and  erap- 

Since  there  is  such  a  marriage  in  every  tincss,foe  and  enemy,  sin  and  iniquity, 

partof  the  Word,  therefore  many  times,  anger  taidwrath,nation  axtd people,  joy 

in  the  Word,  there  are  two  expressions,  and  gladness,  mourning  and  weeping, 

which  appear  like  repetitions  of  one  justice  and  Judgment,  &lc,  which  sp- 

thing;  but  yet  they  are  not  repetitions,  pear likesynonymousexpressions, when 

but  one  refers  itself  to  good,  and  the  yet  they  a«  not  so;  for  brother,  poor, 

other  to  truth,  and  both,  taken  together,  wilderness,  foe,  sin,  anger,  nation,  joy, 

make  their    conjunction,  and  so  one  mourning  and  justice,  are  predicated  of 

thing.     Thence  also  is  the  divine  ho-  good,  and  in  the  opposite  sense,  of  evil; 

linessofthe  Word;  for,  in  every  divine  but  eompanion,  needy, desert,  emptiness, 

work,  there  is  good  conjoined  to  truth,  enemy,  iniquity,  in-ath,  people, gladness, 

and  truth  conjoined  to  good,  weeping  and  judgment,  ate  predicated 

249.   It  is  said,  that  the  marriage  of  of  truth,  and  in  the  opposite  sense,  of 

the  Lord  and  the  church,  and  thence  the  false ;  and  yet  it  appears  to  the  rea- 

the  marriage  of  the  good  and  the  true,  der,  who  does  not  know  this  aicanum, 

is  in  every  part  of  the  Word,  because,  that  jjoor  and  needy,  wilderness  anddes- 

where  the  marriage  of  the  Lord  and  the  ert,  void  and  emptiness,  &c.,  are  one 

church  is,  there  also  is  the  marriage  of  thing,  and  yet  they  are  not ;    hut  they 

the  good  and  the  true,  for  this  marriage  become  one  tiling  by  conjunction.     In 

is  from  that;  for  when  the  church,  or  the  Word,  also,  many  things  are  joined 

the  man  of  the  church,  is  in  Imths,  then  together,  asjire  nndjlame,  gold  and  sil- 

tlie  Lord  flows  into  his  truths  with  good,  tier,  brass  and  iron,  inood  and  stone, 

and  vivifies  them  ;  or,  what  is  the  same,  bread  aad  wine,  pnrple  wad  Jim  linen, 

whentbemanofthe  churehis  inthenn-  &c. ;    because  fire,  gold,  brass,  wood, 

flerstanding  of  truth,  then  the  Lord,  by  bread  and  purple,  are   predicated    of 

ihegoodof  charity, flows  into  his  under-  good;  hvXfiamK,  silver,  iron,  stone,  wa* 

standing,  and  thus  infiisealife  into  him.  (er,M!'Me,and^nefiHe»,  are  predicated  of 

There  are  two  faculties  of  life  with  truth.     In  like  manner,  it  is  said,  that 

every  man,  which  are  called  the  under-  men  should  love  God  with  the  whole 

standing  and  the  wiil '  the  understand-  heart  and  wiiti  tlie  whole  soul ;    and  al- 

ing  is   the    receptacle  of  triitb,  and  so,  that  God  will  create  in  man  a  new 

thence  of  wisdom ;    andthewill  is  the  heart  and  a  new  spirit;  for  Aeort  is  pred- 

teceptacle  of  good,  and  thence  of  char-  icated  of  the  good  of  love,  and  soul 

itj;    iliese  two  faculties  should  make  and.sptnVoftiie  truths  of  faith.     Then- 


^'S'^ 


w  the  Ward  of  the  Lord.                                 191 

are  also  words,  which,  because  they  will  tint  make  thee  kear  the  calumny  of 
partake  of  both,  as  well  of  the  good  as  the  nations  any  more,  and  thou  shalt 
the  true,  are  used  by  themselves  svith-  not  bear  the  reproaeh  of  the  rBovLE 
out  others  adjoiaed ;  but  these  and  ma-  any  more,  Ezek,  xxxvi.  15.  AU  peo- 
ny  more  things  are  not  apparent,  except  plb  and  nations  shall  worship  Him, 
to  the  angels,  and  to  those  who,  while  Dan.  y'u.  14.  Let  not  the  nations 
they  are  in  the  natural  sense,  are  also  make  a  hy-word  concemittg  them,  and 
in  the  spiritual  sense.  say  among  the  people.  Where  is  their 
251.  It  would  be  tedious  to  show  God?  Joel  ii.  7.  The  remains  of 
from  the  Word,  that  there  are  two  such  my  people  shtUl  spoil  them,  and  the  res- 
expressions  in  the  Word,  which  appear  idue  of  my  nation  shaU  inherit  them, 
like  repetitions  of  the  same  thing,  for  it  Zeph.  ii.  9.  J/rmy  people  andnvmer- 
would  fill  maiiy  pages  ;  but,  that  doubt  ous  nations  shaU  come  to  seek  Jehovah 
may  be  removed,  I  will  adduce  the  pas-  in  Jeruscdem,  Zech.  viii.  23.  Sline  eyes 
sages  where  nation  and  people,  and  have  seenthy  saloation,  which  thou  hasi 
where  JO w  and  gladness  aje  used  to-  prepared  before  the  face  of  all  rEon,^, 
gether.  The  passages  where  nation  a  light  for  tlie  enlightening  of  the  na- 
and  people  are  named,  are  these  ;  Ah  tions,  Luke  ii.  30,  31,  32.  Thim 
sinful  NATION,  A  PEOPLE  laden  with  in-  hast  redeemed  us  by  thy  blood,  out  of 
i^uiYy,  Isaiah  j.  4.  The  people  walk-  every  people  and  nation.  Rev.  v.  9. 
ing  in  darkness,  sow  a  great  light;  Thou  must  again propliesy  over  people 
thou  host  multiplied  the  nation,  ix.  1,  iwirf  nations,  x.  11.  Thou  wilt  set  me 
2.  Assyria,  the  rod  of  mine  anger;  for  the  head  of  th^natiohs;  a  people 
/  will  send  him  against  a  hypocritical  which  T  had  not  known  will  serve  me, 
nation,  /  will  give  him  a  charge  Psalm  xviii.  43.  Jehovah frustratetli 
against  THE  FEOPiia  of  my  inralh,  s.  5,  the  counsel  o/"  the  nations,  He  sub' 
6.  It  shall  come  to  pass'in  thitt  day,  verteth  the  thoughts  of  the  people, 
THE  NATIONS  shoM  scck  the  Root  of  xxxiii.  10.  Thouseitestm  as  aproverb 
Jesse,  which  standethfor  a  sign  of  the  among  the  nations,  a  shaMng  of  the 
people,  xi.  10.  Jehovah,  who  smiteth  head  among  the  people,  xliv.  14. 
TUB  people  with  'On  incurable  inound,  Jehovah  will  subdue  the  people  under 
ruling  THE  Nwiofis  with  anger,  :dv.  6.  us,  and  the  nations  under  our  feet ; 
In  that  day  shall  be  brought,  as  an  of-  Jehovah  reigneth  over  the  nations,  the 
fering  to  Jehovah  of  hosts,  a  people  voluntary  of  tbe  people  are  gathered 
distracted  and  peeled,  and  a  nation  together,  xItii.  3,  8,  9.  The  pboplb 
marked  out  and  trpmpled  upon,  xviii.  2.  wiU  confess  Thee,  and  the  nations 
T%e  strong  people  shall  honor  thee,  will  sing  praise,  because  Thou  wilt 
the  city  of  powerful  nations  shall  fear  judge  the  people  mi  i^rightness,  and 
thee,  XXV.  3,  Jehovah  will  destroy  the  wilt  lead  the  nations  upon  tlie  earth, 
covering  upon  all  peopie,  the  veil  upon  Ixvji.  3,  4.  Remember  me,  Jeliovdh,  in 
all  NATIONS,  XXV.  8.  Approach,  ye  the  good  pleasure  of  thy  people,  thcU 
NATIONS,  and  hearken,  ye  people,  I  may  be  gladin  the  joy  of  thy  nations, 
xxxiv.  1,  I  have  called  thee  for  a  cov-  cri.4,5:  besides  in  o^er  places.  The 
enonfofTiiE  veovle,  for  alight  of  tnTi  reason  V!\iy  nations  andpeople  aremen- 
NATi0NS,xlii.6.  ie(  a^T HE  NATIONS  6e  tioned  at  the  same  time,  is,  because,  by 
gathered  together,  and  lei  the  pgoplb  nait(»ns,aremeanttliosewhoare  jugood, 
come  together,  xliii.  9.  Behold,  IwHl  and  in  the  opposite  sense,  those  who  are 
lift  up  my  hand  towards  the  nations,  in  evil ;  and  by  people,  those  who  are  in 
and  my  standard  towards  the  people,  truths,  and  in  the  opposite  sense,  those 
xlix.  22.  /  have  given  Him  for  a  wit-  who  are  in  falses ;  wherefore  those  who 
ness  to  THE  people,  a  Prince  and  a  are  of  the  Lord's  spiritual  kingdom,  are 
Z,awgioer(o  THE  NATIONS, liv.4, 5.  Be-  called peopfr,  and  those  whoareofthe 
hold  A  PEOVLE  coming  from  the  land  of  Lord's  celestial  king'dom,  are  called 
the  n,/rfh,  and  a  great  fiATioN  from  the  nations;  for  all  in  the  spiritual  khig- 
%ides  of  the  land,  Jerem.  vi,  29,  23.     T  dom  are  in  truths,  and  thence  in  Intel. 


h,  Google 


1 92  Concerning  (fte  Sacred  Scrtpture, 

ligeiice ;  but  all  in  the  celestial  king-  9 ;  xxii.  17.  Wherefore  John  the  Bap- 
dom  are  in  goods,  and  thence  in  wisdom,  tist  said  concerning  Jesus,  He  who  hath 
252.  It  is  similar  with  many  others ;  the  bride,  is  the  bridegroom,  John  iii.  29. 
as  that  where  joy  is  mentioned,  glad-  253.  On  account  of  the  maniage  of 
NESS  also  is  mentioned,  as  in  these  divine  good  and  divine  truth,  in  cTery 
passages :  Behold  ioy  and  uladnbss  part  of  the  Word,  it  is  said,  in  very 
to  slay  an  ox,  ^aiah  xxii.  13.  Tlie^  many  places,  Jehovah  God,  and  also, 
shall  obtain  joy  aftd  giadnbss,  and  Jehovah  and  the  Holy  One  of  Israel, 
sorroiD  and  sighing  shall  fiee  away,  as  if  they  were  two,  when  yet  they  are 
XXXV.  10;  li.  11.  Gi~inNESs  imd  joy  one;  for  by  Jehovah  is  meant  the 
are  cut  off  from  the  house  of  our  God,  Lord,  as  to  the  divine  good  of  divine 
Joel  i.  16.  The  voice  m  joy  shall  love,  and  hy  God  and  hy  the  Holy 
cease,  and  the  voice  of  OLAONsas,  One  of  Israel  is  meant  the  Lord,  as 
Jerem.  vii.  34 ;  xxv.  10.  The  fast  of  to  the  divine  truth  of  the  divine  wis- 
the  tenth  shall  be  to  the  house  of  Judah  dom.  That  Jehovah  and  God,  and 
for  JOY  and  gladness,  Zech.  viii.  19.  Jehovah  and  the  Holy, One  of  Israel, 
Be  olad  in  Jerusalan,  and  ebjoicb  in  are  mentioned  in  very  many  places,  in 
her,  Isaiah  Ixvi.  10.  Rejoice  and  be  the  Word,  and  yet  one  is  meant,  may 
GLAD,  O  daughter  of  Edom,  Sam.  iv.  be  seen  in  the  Doctrine  concebniho 
21.  Tlie  heqvens  shall  be  glad,  and  the  Lord  the  Redeemer. 
/AeearfAgHALLBEJ0icB,Psalmlxviii.3.  254.  X.  That  Heresies  mat  an 
TTiey  will  make  me  hear  joy  and  glad-  taken  from  the  Sense  of  the  Let. 
NESS,  li.  10.  Jot  and  gladness  shall  ter  op  the  Word,  but  that  to  con- 
be  found  in  Zion,  confession  and  the  firm  them  is  hurtful. 
voice  of  singing,  Isai^  li.  3.  There  It  was  shown  above,  that  the  Word 
shaU  be  gladness,  and  many  shall  cannot  be  understood  without  doctrine, 
REJOICE  at  his  birth,  Luke  i.  14.  I  and  that  doctrine  is  like  a  candle,  that 
will  make  the  voice  of  JOS  and  the  voice  genuine  truths  may  be  seen  ;  and  this 
of  GLADNESS  CBOsc ;  the  votcc  of  the  because  the  Word  was  written  by  mere 
bridegroom  and  the  voice  of  the  bride,  correspondences;  thence  it  is,  thai 
Jerem.  vii.  34;  xvi.  9;  xxv.  10.  There  many  things  there  are  appearances  of 
shall  yet  be  heard,  in  this  place,  the  truth,  and  not  naked  truths ;  and  many 
voice  of  JOY,  and  the  voice  of  glad-  things  are  written  according  to  the 
NEsa,  and  the  voice  of  the  bridegroom,  capacity  of  the  merely  natural  man, 
and  the  voice  of  the  bride,  xxxiii.  10,  and  yet  so  that  the  simple  may  under- 
11 ;  and  in  other  places.  The  reason  stand  them  in  simplicity,  the  intelligeni 
that  both,  Joy  as  well  as  gladness,  are  in  intelligence,  and  the  wise  in  wia- 
mentioned,  is,  because  joy  is  predicat-  dom.  Now,  because  the  Word  is 
ed  of  good,  and  gladness  of  truth,  such,  appearances  of  truth,  which  are 
OTJoy  of  love,  and  gladness  of  wisdom ;  truths  clothed,  may  be  taken  ibr  naked 
for  joy  is  of  the  heart,  and  gladness  of  truths,  which,  when  they  are  confirm- 
the  spirit;  or  joy  is  of  the  will,  and  ed,  become  fallacies,  which  in  them- 
gladnesH  is  of  the  understanding.  That  selves  are  falses.  From  this,  that  ap- 
the  marriage  of  the  Lord  and  the  pearances  of  truth  may  be  taken  for 
church  is  also  in  these,  is  manifest  from  naked  truths,  and  confirmed,  have 
tliis,  that  it  is  said,  The  voice  of  joy  sprung  all  the  heresies  which  have 
and  the  voice  of  gladness,  the  voice  of  been  and  still  are  in  the  Christian 
the  bridegroom  and  the  voice  of  the  world.  Heresies  themselves  do  noi 
bride,  Jerem.  vii.  34;  xvi.  9;  xxv.  10;  condemn  men;  but  confirmations  of  the 
xxxiii.  10,  II :  and  the  Lord  is  the  falsities,  which  are  in  a  heresy,  fi'om 
bridegroom,  and  the  church  is  the  the  Word  and  by  reasonings  from  the 
bride.  That  the  Lord  is  the  bride-  natural  man  and  an  evil  life,  do  con- 
groom,  may  be  seen  in  Matt.  ix.  1.5 ;  dcmn.  For  every  one  is  born  into  the 
Mark  ii.  19,  20 :  Luke  v.  3  :  and  that  religion  of  his  country  or  of  his  parents, 
the  church  is  the  bride,  Rev.  xxi.  2,  is  initialed  into  it  from  infancv,  and 


^'a'^ 


rtlie  Word  of  the  Lord 


afterwards  reta 

1 

cate  himself  fr  id 

t        b    h 

count  ofbusin 

Id 

accou.it  of  the 

k 

f    1 

sianding   in  p 

a      1 

sort ;   but  to  !i 

k 

dly      d 

f^lses,  even  to   h 

d 

ine  truth,  this  A 

d 

who  continuea 

1 

1 

lieves    in  God 

d 

CI 

believes    in    th 

L 

d      d 

the    Woid    h  Ij 

d  1 

lii-es  according 

h 

mm 

of  the  decalog 

h 

d 

to   falaes;    wh 

f 

1         1 

truths,  and  in  1 

y  P 

tjicm,  he  can    in 

b 

1 

be  led  out  of  t  1 

b               h 

had  confirmed  h 

1  1 

fh 

for  the  false,  wh 

iim  d 

and  cannot  be 

P 

d      f 

after   confirm  a 

f 

sworn  to  it,  p 

1 

iy  f 

with  the  love     f  i 

If         w 

pride  of  his  on 

1 

g 

255.    I  hay 

P  1^ 

h 

the  apiritua]  w 

Id 

h    1    d 

ages  ago,  and 

h 

d  h     w 

the  falaes  of  th 

Ig 

have  found  tha    1 

y 

11 

■,y  in  the  same 

dlh       1 

>vlth  some  there, 

vifho 

were  m  th 

religion,  and  though 

like  thos 

had    not  confirm 

edi 

s  fakes  in 

pi       I      h    W    d     h 

y  pi 


and 

d  by 


h  G  d       d    !       f 

d  H    p       h 

ts      to  h  11    h         CO 

1     has  d        y  d  h 

1    h        1      God 


same  ances  of  truth,  in  which  genuine  truths 

,  but  lie  concealed ;  and  that  it  is  not  hurt- 

n  them-  ful  to  think  and  also  to  speak  in  sim- 

selves;andl  have  found,  that,  when  plicity,  according  to  the  appearances 

instructed  by  the  angels,  they  have  re-  of  truth;  but  that  it  is  hurtful  to  con- 

jected  faises  and  received  truths ;  and  firm  them,  since,  by  confirmation,  the 

that  these  were  saved,  but  not  those,  divine  truth,  which  is  concealed  with- 

Every     man     is     instructed     by    the  in  is  destroyed    may  al'^o  be  i!]u>!trat 

angels    after    death,    and    those    are  ed  b  mp      n  h 

received    who   see   truths,    and    from  p  d     b  w  n 

truths,    faises ;    but    those    only    see  t  d  h 

truths  who  have  not  confirmed  them-  th  n  wh  p  I      PP 

selves  in  faises;    but  those  who  have  t  h  d 

confirmed  themselves  are  not  wiUing  a        d    h  h  d  aJ 

to  see  truths ;  and  if  they  do  see,  they  on  h 

turn  themsehes  back,  and  then  either  th       h  d  h 

laugh   at  them  or  falsify  them ;    the  n    k      m         g  n         d 

genu  me   cause   is,   that    confirmation  n    h        nd      so  m  p 

enters  the  will,   and  the  will  is  the  s  mn      d  d 

man  himself,  and  it  disposes  the  un-  d  h  n 

derstanding  according  to  its  pleasure ;  s  n  n        fi 

but  bare  knowledge  only  enters  the  and    h  h  d         nd 

understanding,  and  this  has  not  any  is  carried  about  the  sun  every    year 

authorilj  over  the  will,  and  so  ia  not  The  man  who,    from    simplicity   and 
25 


...^le 


CoTicerniftir  the  Svred  Scnptttre 


year,  lo  appearance,  and  jet  not  e7en  should  be  done,  is  plain  of  itseJt.  It 
one  star  is  removed  from  its  fixed  place,  is  the  same  with  the  reading  of  the  Word 
in  relation  to  another.  That  the  sun  by  a  man  who  is  in  falsea,  and  who 
is  moved,  is  an  apparent  truth,  but  applies  to  his  falses  some  things  of  the 
that  it  is  not  moved,  is  a  genuine  truth ;  sense  of  the  letter  of  the  Word ;  which 
yet  every  one  speaks  according  to  the  is  then  rejected  in  its  way  to  heav- 
apparent  truth,  in  saying  that  the  sun  en,  lest  any  such  thing  should  flow  in 
rises  and  sets ;  and  this  is  allowable,  and  infest  the  angels ;  for  the  false, 
because  it  caimot  be  otherwise ;  but  to  when  if  touches  the  truth,  is  like  the 
think  according  to  that,  from  confir-  point  of  a  needle  when  it  touches  the 
mation,  blunts  and  darkens  the  ration-  fibril  of  a  nerve,  or  tlie  pupil  of  the 
al  understanding.  eye  ■  that  the  fibril  of  the  nerve  in- 
258.  The  reason  wh  h  y  k  n  p  nd 
to  confirm  the  appeara  b  w  k  n; 
which  are  in  the  Word  b  d  k  n  h  e, 
fallacy  is  produced,  and  h  h  di  h  co  se  th 
vine  truth,  which  is  con  dwhn  dF  hsehg  is 
is  destroyed,  is,  because  e  hd  nni  hfidk  ay 
piirtof  the  sense  of  the  letter  of  the  communication  with  heaven,  and  closes 
V  ord  oommamc-ites  with  heai  en ,  lor,  it  This  is  the  cause  that  it  is  hurtiul 
a  was  shown  above,  in  each  and  eve-  to  conhrm  any  heretical  false 
ry  part  of  the  senie  of  its  letter,  there  259  The  Word  la  like  a  garden, 
IS  a  spiritual  sen«ie,  and  tbi^  is  opened  which  may  be  called  a  heavenly  pari- 
uhenitpaases  from  man  to  beaten,  dise,  in  vhich  are  delicacies  and  de- 
and  all  the  things  of  the  spiritual  lights  of  every  kind ,  delicacies  from 
sense  are  genuine  truths ,  wherefore,  the  fruits,  and  delights  from  the  flow- 
when  man  ji  in  talses,  and  ipplies  the  ers ,  in  the  middle  of  which  are  trees 
bpnse  of  the  letter  to  them,  then  of  life,  and  beside  them  fountains  ol 
falses  are  therein  and  when  lalsea  living  water,  and  around  the  garden 
ontpr,  truths  are  dissipated,  which  is  are  forest  trees  The  man  v*ho, 
done  in  the  way  from  man  to  heaven  from  doctrine,  is  in  divine  truths,  is  m 
And  this  IS  done,  comparatively,  as  the  middle,  where  are  the  trees  of  lite, 
when  a  shining  bladder,  tilled  with  and  he  atlually  enjoys  its  delicacies 
(rail,  IS  thrown  to  another,  which  and  delights,  but  the  man  who  is  not 
IS  burst  in  the  air,  before  it  comes  in  truths  from  doctrine,  but  only  from 
lo  him,  and  the  gall  is  scattered  the  sense  of  the  letter,  is  in  the  cir- 
dboul,  whereupon  the  other,  when  cumference,  ^nd  sees  only  the  things 
ne  percenes  the  air  infected  mth  the  of  the  forest  But  he  who  is  m  the 
{;all     turns    himaell    a"aj,    and    al'io  doUrine  of  a  lalse  religion  and  who 


^'a'^ 


nju 

ed     and 

s  a 

gua  d    n 

1 

nay  be 

lined  1 

he 

d    h 

he     and 

pla  ned  a  CO  d 

ng 

app 

el  en    on 

a  d 

y         9    n 

e 

no 

be    hu 

olaed 

ro 

ioe 

a     hu 

1       he 

ense  of 

he 

unde  s 

od  oh 

se  by 

nby 

ajl    1 

bu 

a  hu    fit! 

f 

n   od  ces   fal 

a       hi  h 

a  e 

or  the  Word  of  the-  Lord.  195 

has  confirmed  its   false  in  himself,  is  fame    of  a    sword   turning    itself    is 

not  even  in  the  forest,  but  out  of  it,  ia  signified   divine    truth    in    ultimates, 

a  sandy  plain,  where  there  is  not  any  which     is     like     the    Woid    in    the 

grass.     That  such  also  is  the  state  of  sense  of  the  lettei,  which  can  be  sa 

those  after  death,  is  shown  in  a  work  turned.     The   like  is  meant  by   the 

CONOEHNING  HeAVBN  AND  HbLL.  CHERUBS    OF  QOLD  placed  UpOTl   the  tWO 

260.  Moreover,  it  is  to  be  known,  extremities  of  the  propitiatory,  tohick 
that  the  Bense  of  the  letter  of  the  Word  u!asupontkearkitithefabemacle,Esod. 
is  a  guard  for  the  genuine  truths  which  jlxv.  18  to  21,  By  the  arlc  was  signi- 
e  concealed  within  lest  they  should  fied  the  Word,  because  the  decalogue 
.  J  nju  ed     and       s  a  gua  d    n    1  n         as  the  primitive  of  the  Word ; 

tl  1  s  s  use  nay  be  u  ned  1  he  by  1  e  cherubs  there  was  signified  a 
ua  d  wherefore  the  Lord  spoke 
h  Moses  between  them,  Esod.  xxv, 
2  \\\vi.  9;  Num.  vii.  89;  and  He 
joke  the  natural  sense ;  for  He  does 
o  peak  with  man,  except  in  fullness ; 
nd  n  he  sense  of  the  letter,  divine 
u  1  s  in  its  fullness;  see  above,  n. 
on  a  y  o  d  ne  u  1  wh  h  s  "14  o  224.  Nor  is  any  thing  else 
done  only  by  those  who  have  confirm-  signified  by  the  chbritbs  upon 
ed  themseivea  in  falses ;  by  this,  vio-  the  curtains  of  the  tabernacle,  ana 
lence  is  done  to  the  Word.  Lest  this  vpon  the  veil,  Exod.  xxvi.  31 ;  for 
should  be  done,  the  sense  of  the  let-  the  curtains  and  veils  of  the  taher- 
ter  operates  as  a  guard,  and  it  operates  nacle  signified  the  ultimates  of  heaven 
as  a  guard  with  those  who  are  in  falaes  and  the  church,  and  ao  also  of  the 
from  religion,  and  do  not  confirm  its  Word;  see  above,  n.  220;  in  like 
falses.  The  sense  of  the  letter  of  the  manner,  by  the  cherubs  carvea 
Word,  as  a  guard,  is  signified  in  the  upon  the  walls,  and  upon  the  doors  of 
Wordbycherubs.anditisalsodesoribed  the  temple  of  Jerusalem,  1  Kings  vi. 
there  by  them.  This  guard  is  signified  29,  32,  35  ;  see  above,  n.  221 ;  and  aV- 
by  the  cherubs,  which,  after  Adam  with  so  by  the  cherubs  in  the  nan  tenvple, 
his  wife  was  cast  out  of  the  garden  of  Ezek.  xli.  18,  19,  30.  Since  by  cher- 
Eden,  were  placed  at  its  entrance,  con-  uhs  was  signified  a  guard,  that  the 
cerning  which  these  things  are  read  :  Lord,  heaven,  and  divine  truth  such  as 
When  Jehovah  God  kt^  driven  out  it  is  interiorly  in  the  Word,  may  not 
the  man.  He  couserf  cherubs  to  dwell  at  be  approached  immediately,  but  medi- 
the  east  of  the  garden  of  Eden,  and  ately  through  ultimates,  therefore  it  is 
the  fame  of  a  sword,  turning  itself  thus  said  concerning  the  king  of  Tyre; 
hither  and  thither,  to  guard  the  mat/  Thnu,  who  sealest  up  the  measure,  who 
of  the  tree  of  life,  Gen.  iii,  23,24.  art  full  of  wisdom,  and  perfect  in  beau- 
What  these  word^  signify,  no  one  can  ty,  hast  bem  in  the  gardm  of  Eden; 
see,  unless  he  knows  what  ia  signified  every  precious  stone  was  thy  coveting. 
by  clierubs,  and  what  by  the  garden  of  Tftou,  O  cherub,  art  the  outspreading 
"'  I,  and  by  the  tree  of  life  there,    of  one  that  covereth;  I  have  lost  thee,  O 


and  then  what  by  IhefiiTne  of  a  sword,  covering  cherub,  in  the  midst  of  the 

turning    itself    hither     and    thither,  stones  of  fire,  Ezek,  xxviii.  12, 13,  14, 

Each  of  these    is  explained  in   the  16.     By  Tyre,  is  signified  the  church 

AECANACoiLBSTiAjpuhlished  at  Lou-  as  to  the  knowledges  of  truth  and  good, 

don,  upon  that  chapter ;  where   it  is  and  thence  by  the  Ung  of  Tyre,  the 

shown,  that  by  cherubs  is  signified  a  Word,  where  and  whence  those  knowl- 

guard;  by  the  way  of  the  tree  of  life  edges  are.     That  the  Word  in  its  ul- 

is  signified  entrance  to  the  Lord,  which  tiraate  is  here  signified  by  him,  and  a 

men  have  through  the  truths  of  the  guard  by  cherub,  is  manifest:  for  it  ia 

spiritual  sense  of  the  Word;    by  the  said,  Thon  who  sealest  up  the  » 


hvCoo^^lc 


196  Conremmg  the  Sacred  Scrtpture, 

eeery prtctouf  itone  teat  ihy  eoeering,  13  to   16;    where   all    things  of  the 

tliou cherub, the mtt preading of tmethat  description  of   Him  signify  the  uhi- 

coveretk,   as  also,  O  coveting  rhenib.  mates  of  divine  truth,  or  of  the  Word 

That   bj  precious  stoaes,   which    are  Tlie  Lord  had  indeed  been  the  Word 

also  there  named     are   meant  thc^e  or   the    divine    truth    before,   but  in 

tilings    which   are  of  the  senne  of  t!ie  firsts;  for  it  is  said.  In  the  beginning 

letter,   may   be  seen    aboie,   n    217,  was  the  Word,  and  the  Word  was  taith 

218.     &mce   by   cherubs    is    signified  God,  and  God  was  the  Word,  John 

the  Word  in  the  ultimate"",  and  also  a  i.  1,  2;    but  when  the  Word  became 

guard,  tbereiore  it  la  said  in   David,  fiesh,    then  the    Lord    became     the 

Jehovah  bowed  the  Aeaocni,  and  came  Word,  even  in   the   ultimates :    it  is 

doum,  and  he  rode  upon  a   cherub,  fi:om  this,  that  He  is  cailed  the  First 

Psalm  XTUi   9,10      Shepherd  of  Is-  an*/ the  Last,  Rev.i.  8, 11,  17;  ii.S; 

rael,  who  sttltit  upon  the  cherubs,  xxi.  6;  xxii.  12,  13;  Isaiah  xliv.  6. 

shine  forth,  Issx    !      Jehovah  siUeth  262.    That  the  Lord    fulfilled    all 

upon  THE  cherubs,  xcix  1      To  ride  things  of  the  Word,  is  manifest  from 

iipon  cheruhs,  and  to  at  vpon  them,  is  the  passages  where  it  is  said,  that  tJie 

upon  the  ultimate  sense  of  the  Word,  law  and  the  Scripture  were   fulfilled 

Divine  truth  in  the  Word,  and  its  qual-  by  Him,  and  that  all  things  were  ac- 

ity,  are  described  by  the  four  animals  complished ;  aa  from  these  :  Jestts  said, 

which  are  also  called  cherab',  in  Eze-  Think  not  that  I  have   come  to  de- 

kiel,  i.,  IX.  and  x. ;    and  also  by  the  stroy  the  law  and  the  prophets ;  I  have 

four  animals  in  the  midst  of  the  throne,  not  come,  to  destroy,  but  to  fulfil  , 

and  near  the  throne.  Rev.  iv.  6,  and  Matt.  v.  17,  18.     Jesus  entered  into  t^ 

the  following  verses.     See  tub  Apoc-  synagogue,  and  rose  up  to  read;  then 

ALYPSE  Revealed,  published  by  me  was  delivered  to  Him  the  book  of  Isaiah 

at  Amsterdam,  n.  239,  273,  314.  the  prophet ;  and  He  opened  the  book, 

261.  XL  That  the  Lord,  in  the  and  found  the  place  written.  The  Spirit 

WoitLD,   FULFILLED    ALL   Things  OP  of  Jehonoh  is  uomt  Me,  because  He 

the    Word,   and   thereby  became  hath  anointed  Me;  He  hoik  sent  Me 

THE   Word,  that    is,   the    Divine  to  bring  good  news  to  the  poor,  to  heal 

Truth,  even  in  Ultimates.  the  broken  in  heart,  to  preach  deliver- 

That  the  Lord,  in    the  world,  ful-  anee  to  the  bound,  and  sight  to  the 

filled  ail  things  of  the  Word,  and  that  blind;  to  proclaim  the  acceptable  year 

He  thereby  became  the  Divine  Truth,  of  the    Lord.        '  ''           '        '    ' 

or   the   Word,   even   in  ultimates,  is  the  hookj  He  i 

meant  by  these  words  in  John :  And  Scripture  r 

the  Word  becctmefiesh,  and  dwelt  conong  Luke  iv.  16  to  21.     That  the  Sckif- 

us,  and  we  saw  his  glory,  the  glory  as  tube  might  be  fulfilled, i/eiAa(e«(- 

o/"  the   Only-begotten  of  the  Father,  eth  bread  with  Me,  hath  Ufled  up  his 

fuU  of  grace  and  truth,  i.  14.     To  be-  heel  upon  Me,  John  xiii.  18.     No  one 

come  fiesh  is  to  become  the  Word  in  of  them  ts  loxt,  except  the  son  of  per- 

ultimates.     What  the  Lord  was,  as  the  dition,  that  the   Scripture   might 

Word  in  ultimates.  He  showed  to  the  be   fulfilled,  xvii.  12.     That  the 

disciples,  when  He  was  transfigured.  Word  might  be  fulfilled,  which  He 

Matt.  xvii.  2,  and  the  following  verses ;  spoke.  Of  those  whom  thou  gavest  Me, 

Mark  ix.  2,  and  the  following ;  Luke  I  have  not  lost  one,  xviii,  19,     Jesus 

ix.  28,  and  the  following  :    and  it  is  said  to  Peter,  Put  away  iky  sword  in- 

there  said,  that  Moses  and  Elijah  were  to  its  place ;  how  then  would  the 

seen  in  glory.     By  Moses  is  meant  the  Scripture  be  fulfilled,  that  thus  it 

Word  which  was  written  by  him,  and  must  be  done  ?    But  this  was  done,  thai 

the  historical  Word  in  general     and  the  Scripture  might  be  FULPtLLED, 

by  Elijah,  the  prophetical  Word     The  Matt.  xxvi.  52,  54,  56      The  Son  of 

Lord,  aa  the  Word  in  ultimatea,  was  man  goeth  away ^  as  it  n  written  conr 

also  represented  belore  John   Rev,  i,  ceming  Him,   that   the  Scriptures 


i/GoogIc 


r  tite  Word  of  the  Lord.  1 97 

rk  xiv.  21,  tttnde  answered.  We  have  heard  out  oj 
(  WAS  FUL-  THE  LAW,  tkot  Christ  abidcth  forever, 
FILLED,  which  said.  He  was  reckoned  John  sii.  34 ;  this  ia  writleu,  Psalm 
witU  the  impious,  Mark  sv,  38;  Luke  Ixxxix.  29;  ex.  4  ;  Dan,  vii.  14  :  That 
xxii.  37.  That  the  Scripture  might  the  Word  written  in  tbeih  law  might 
BE  FULFILLED,  T/iey  divided  to  them-  be  fuljiUed,  They  hated  Me  without  a 
selves  my  garments,  and  upon  my  ves-  cause,  Joha  xv.  35;  this  is  written, 
ture  tkey  east  lots,  John  six.  24.  Psalm  sxxt.  19 :  It  is  easier  for  heao- 
After  this,  Jems  knowing  that  all  en  and  earth  to  pass  away,  than  for 
things  were  now  accomplished,  that  one  tittle  of  the  law  to  fail,  Luke  xvi. 
THE  Scripture  might  be  fulfilled,  17.  By  the  law  there,  as  also  every 
xix.  28.  When  Jesns  had  received  the  where  else,  is  meant  the  whole 
vinegar.  He  said,  It  is  finished,  that  Sacred  Scripture. 
is,  FULFILLED,  SIX.  30.  These  things  263.  How  the  Lord  is  the  Word,  is 
wa-e  done,  that  the  Scripture  might  understood  by  few ;  for  they  think  that 
BE  FULFILLED,  Ye  shall  not  break  a  tlie  Lord  can,  by  the  Word,  enlighten 
boneinHint;  and  again,  another  Seme-  and  teach  men,  and  yet  cannot  thence 
TUEB  SAiTH,  They  shall  see  Him  whom  be  called  the  Word ;  but  let  them 
they  have  pierced,  xix.  36,  37.  That  know,  that  every  man  is  his  own  will, 
all  the  Word  was  wriiten  concerning  and  his  own  understanding,  and  thus 
Him,  and  that  He  came  into  the  world  one  distinct  from  another ;  and  because 
that  He  might  fulfill  it,  He  also  taught  the  will  is  the  receptacle  of  love,  and 
the  disciples,  before  He  went  awayi  in  thus  of  all  the  goods  which  are  of  that 
these  wofds :  He  said  to  them,  O fools,  love,  and  the  understanding  is  the  re* 
and  slow  ofJiearl  to  believe  all  that  the  ceptacleof wisdom,  and  thusof  all ihinga 
prophets  haoe  spoken;  wtxs  it  not  neces-  of  truth  which  are  of  that  wisdom,  it 
sary  for  Christ  to  suffer  this,  and  enter  follows,  that  every  man  is  his  own  love 
intogloryf  And  beginning  withMosEs  and  his  own  wisdom;  or,  what  is  the 
ANDALLTHEPROPHETS,//eeipoun(^e(^<o  same,  his  own  good  and  his  own  truth. 
/Aera,iNALLTHEScRiPTURBscoNCERN-  Man  is  Dot  man  from  any  thing  eLse, 
iNci  Himself,  Luke  xxiv.  25,  26,  27.  and  not  any  thing  else  with  him  is 
Moreover,  Jesus  said,  that  all  the  man.  With  respect  to  the  Lord,  He 
is  Love  itself  and  Wisdom  itself,  thi.a 
Good  itself  and  Truth  itself,  which 
He  became  by  means  of  his  fulfilling 
Psalms,  concerning  Me,  xxiv,  44,  45.  all  the  good  and  all  the  truth  which  is 
That  the  Lord,  in  the  world,  fulfilled  all  in  the  Word  ;  for  he  who  thinks  and 
things  of  the  Word,  even  to  its  least  speaks  nothing  but  truth,  becomes  that 
particulars,  ia  manifest  from  these  his  truth ;  and  he  who  wills  and  does 
words:  Verily,  I  say  to  you,  until  nothing  but  good,  becomes  that  good; 
heaven  and  earth  pass  away,  one  jot  and  the  Lord,  because  He  fiilfilled  all 
OR  ONE  TITTLE  SHALL  NOT  PASS  AWAY  the  divine  truth  and  the  divine  good 
FROM  THE  LAW,  UNTIL  ALL  THINGS  ARE  which  aro  in  the  Word,  as  well  those 
DONE,  Matt.  V.  18.  From  these  things,  which  are  in  its  natural  sense  as  those 
now,  it  may  be  clearly  seen,  that  by  which  are  in  its  spiritual  sense.  He  be- 
this,  that  the  Lord  fulfilled  all  things  came  Good  itself  and  Truth  itself,  con- 
nf  the  law,  ia  not  meant,  that  lie  sequently  the  Word, 
fulfilled  all  the  precepts  of  the  264.  XII.  That  befoee  this  Word, 
decalogue,  but  all  things  of  the  Word,  which  at  this  Day  is  in  the  World, 
That  ail  things  of  the  Word  al-  there  was  a  Word,  which  is  lost, 
so  are  meant  by  the  law,  may  be  That  before  the  Word  given  by  Mo- 
evident  from  these  pass^es ;  Jesus  ses  and  the  prophets  to  the  Israelitieh 
(«!(?,  Is  it  not  written  in  your  law,  nation, worshipbysacrificeswasknown, 
I  said.  Ye  are  goA;,  John  x.  34 ;  this  and  that  they  prophesied  from  the  mouth 
is  written.  Psalm  Ixxsii.  6;    The  mul-  of  Jehovah,  may  appear  evident  from 


J.oo^lc 


198  Concerning  the  Sacred  Scripture, 

what  is  related  in  the  books  of  Moses.  Enunciations.  From  the  iiistoricalfi 
That  worship  bv  sacrifices  was  of  that  Word,  this  passage  was  tak* 
KNOWN,  is  evident  from  these  things ;  en  by  Moses;  Therefore  it  is  said 
It  was  commanded,  that  the  sons  of  m  the  Book  or  the  Wars  op 
Israel  should  overthrow  the  altars  of  Jehovah,  J  walked  into  (the  sea) 
the  nations,  and  hreak  in  pieces  their  SupA,  and  the  rivers  of  Arnon,  andthf 
images,  and  cut  down  their  groves,  channel  of  the  rivers,  which  taritea 
Exod.  sxxiv.  13 ;  Deut.  vii.  5 ;  xii.  3.  aside  where  Ar  is  inhabited,  and  stop- 
That  Israel  in  Shittim  began  to  com-  ped  at  the  border  of  Moab,  Num.  xxi. 
.nit  whoredom  with  the  daughters  of  14,  15.  By  the  wars  of  Jehovah,  in 
Moab,  that  they  called  the  people  to  that  Word,  as  in  ours,  are  meant  and 
the  SACRIFICES  of  their  gods,  and  that  described  tlie    combats  of  the    Lord 


the  people  did  eat.  Num.  xxv.  1,  2,  3. 

with  the  hells 

and  VIC 

ones  over  them, 

That  Balaam,  who  was  from   Syria, 

when  He  wa 

into  the  world. 

caused  altars  to  be  built,  and  sacri- 

The same  eo 

mbatb  ah 

0  are  meant  and 

ficed  oxen  and  sheep,  xxii.  40;  xxiii.I, 

described  in 

man)  pla 

es  m  the  histor- 

2,  14, 39, 30.  That  he  also  prophesi-  icals  of  oux  Word,  as  m  the  wars  of 
ED  CONCERNING  THE  LoBD,  saving,  Joshua  with  the  nations  of  the  land  of 
That  a  star  should  arise  frmn  Jacob  and  Canaan,  and  in  the  wars  of  the  judges 
a  sceptre  from  Israel,  xxiv.  17.  And  and  of  the  kings  of  Israel.  From  the 
THAT  HE  PROPHESIED  PROM  THE  MOUTH  pTopheticals  of  that  Word,  these  things 
OP  Jehovah,  xxii.  13,18;  xxiii.3,5,8,  were  taken;  Tlterefore  the  Enhn- 
16,36;  xxiv.  1, 13.  From  which  it  is  ciaTors  say,  Go  into  Heshhon;  the 
manifest,  that  there  was  among  the  cilt/ of  Sihon  shall  be  httiU  and  strenglh- 
nations  divine  worship,  very  similar  to  etted;  for  afire  went  out  of  Heshbon, 
the  worship  instituted  by  Moses  with  and  afanu  out  of  the  city  of  Sthon ;  it 
the  Israelitish  nation.  That  it  was  al-  hath  devoured  Ar  of  Moab,  theposses- 
so  before  the  time  of  Abraham,  appears  sors  of  the  heights  of  Arnon.  Wo 
evident  from  the  words  in  Moses,  Deut.  lo  thee,  O  Moab;  thou  hast  perished, 
xxxii.  7,  8;  but  more  evidently  from  O people  of  Chemosh;  he  kath  given 
Melchizeobk,  king  of  Saiem,  in  that  hissons  fugitives,  and  his  daughters  tn- 
he  brought  forth  dread  and  wine,  to  captivity  to  Sihon,  Mng  of  the  Ani' 
and  blessed  Abram;  and  that  Abram  orite.  We  have  despatched  th^i  with 
gave  him  tithes  of  all.  Gen.  xiv.  18  to  weapons.  Heshbon  hath  perished  evm 
20  ;  and  that  Melchizedek  represent-  to  Dibon,  and  we  have  Imd  waste  evtn 
ed  the  Lord,  for  he  is  called  upriesf  to  to  Nophah,  which  is  even  to  Medehak, 
the  Most  High  God,  G^n.siv.  18;  and  Num.  xxi.  27  to  30.  The  translators 
it  is  said  in  David  concerning  the  render  them  Composers  op  PnovEHBa; 
Lord,  Thou  art  a  priest  forever,  after  but  they  should  be  called  Entincia- 
the  manner  of  Melchizedek, 'Psalm  ax.  4.  tors,  or  Prophetical  Enunciations, 
Thence  it  was,  that  Melchizedek  as  may  appear  evident  from  the  signifi- 
brought  forth  bread  and  wine,  as  the  cation  of  the  word  Moshalim  in  tlie 
most  holy  things  of  the  church,  as  they  Hebrew  tongue,  which  means  not  only 
are  holy  in  the  Sacred  Supper.  These,  proverbs,  but  also  prophetical  enuncia- 
hesides  many  other  things,  are  stand-  tions,  as  in  Num.  xxiii.  7,  18.  xxiv.  3. 
iug  proofs,  that,  before  die  Israelitish  15,  where  it  is  said,  that  Balaam  utter 
Word,  there  was  a  Word,  from  which  ed  his  Enunciation,  which  was  pro- 
were  such  revelations.  phetical,  even  concerning  the  Lord 
265.  That  there  was  a  Word  among  Ilis  enunciation  is  called  Moshal,  in 
the  ancients,  is  evident  in  Moses,  by  the  singular.  It  may  be  added,  that 
whom  it  is  mentioned,  and  something  those  things,  taken  thence  by  Mo- 
taken  from  it.  Num.  xxi,  14,  15,  27  ses,  are  not  proverbs,  but  propheci's. 
to  30 ;  and  that  the  historicals  That  that  Word  was  likewise  divinely 
of  that  Word  were  called  the  Wars  inspired,  is  manifest  in  Jeremiah,  where 
op  Jehovah,  and  the  propheticals,  the  almost  tlie   same    tilings    are    said— 


^'a'^ 


or  the  Word  of  the  Lord.  199 

A  Jirc  has  gone  out  from  Heskbon,  junction  of  the   Lord   and   heaven  is 

arid  a  fiamefroin  among  Sikon,  which  given  in  all  countries,  by  means  of  the 

hath  devoured  the  corner  of  Moab,  and  Word,  shall   be  told.     The  whole  an- 

the  crown  of  the  head  of  the  sons  of  gelic  heaven,  before  the  Lord,  is  as  one 

Shaon.     Wo   to  thee,    O  Moab;   the  man,  and  so  also  is  the  church  upon 

people  of  ChemosA  have  perished:  for  earth.      That   they   also   actually    ap- 

thy  sons  have  heea.  carried  into  captivi-  pear  as  a  man,  may  be  seen  in  the 

tj/,  oiid  thy  daughters  into  captivity,  Work  concerning  Heaven  and  Hell, 

xlviii.  45,   46.     Besides   those,   a  pro-  n.  59  to  87.     In  that  man,  the  church 

pheticaJbookof  the  ancient  Word,  call-  where  the  Word  is  read  and  the  Lord 

ed  THE  BOOK  OF  Jasher  Or  the  book  is  known  by  it,  is  as  the  heart  and  as 

of  the  Upright,  is  mentioned  by  David  the  Jungs ;    the  Lord's  celestial  king- 

and   by   Joshua.     By  David      David  dom  as  the  heart,   and   his  spiritual 

lamenttd  over  Saul  and  over  Jonathan,  kingdom  as  the  lungs.     As,  from  these 

aidiorote  to  tearh  the  sons  of  Judak  two   fountains  of  life  in   the   human 

the  bow      see  what  i    imntten  in  the  body,    all    the   rest  of  the   meiubers. 

BtoK.  OF  Jasher,  2  Sam    i    17,  18;  viscera  and  organs  subsist   and  live, 

■ind   by  Joshua      Joshua    said,    San,  so  also  all  those  in  every  part  of  the 

reif    m    Gibeon     and   moon    in    the  world,  with  whom  there  is  religion, 

lalhy   of   ijalon     (s   not  this  written  and  one  God  is  worshipped,  and  who 

in   THE    BOOK    OP    JA=neR?    Joshua  live  well,  and  thereby  are  in  that  maji, 

X  12  and  resemble  the  members  and  viacei  a 

266  From  the=e  things  it  may  be  out  of  the  thorax,  in  which  are  the 
evident  that  there  was  an  ancient  heart  and  lun^,  subsist  and  live  from 
W  ord  in  the  world  parti<,ularlv  in  Asia,  the  conjunction  of  the  Lord  aod  heaven 
before  tiie  Israehtish  Word  That  this  with  the  church  by  means  ot  the 
flord  IS  preserved  in  beaten,  with  Word;  for  the  Word,  in  the  Chris- 
the  anctels  who  lived  in  those  ages,  tian  church,  is  life  to  the  rest  from  the 
and  also  that  it  is  still  at  this  day.  Lord  through  heaven,  just  as  the  life 
iinong  the  nations  in  Great  Tartary,  of  the  members  and  viscera  of  the 
may  be  seen  in  the  third  Rflation,  whole  body  is  from  the  heart  and 
afier  this  chapter  concerning  the  Sa-  lungs ;  there  is  also  similar  communi- 
cred  S(,ripture  cation,  which  also  is  the  reason  why  the 

267  \IiI  Thit  b\  the  Word,  Christians  among  whom  the  Word  is 
THOSE  AL&j  HAiE  LirHT,  w  HO  ARE  read  Constitute  the  breast  of  that  man ) 
OUT  OF  THE  Church,  anb  have  not  they  are  also  in  the  midst  of  all,  and 
THE  Word.  around  them  are  the  Papists ;    around 

Conjunction  with  heaven  cannot  be  these   are  the   Mahometans,    who  ac- 

given,   unless  there  be  somewhere  in  knowledge  the   Lord  as  tlie  greatest  . 

the  earth  a  church,  where  the  W    d  P    ph      and  as  the  Son  of  God;  after 

and  the  Lord  is  known  by  it;  b  tl        ar    the  Africans;    and    the  peo- 

the  Lord  is   the   God  of  heave         d  pi        d  rations  in  Asia  and  the  Indies 

earth,  and  without  the  Lord  th  n    k     he  last  circumference. 

no  salvation.  209    That  it  is  so  in  the  whole  heav- 

That  by  the  Word,  there  is  co  j  n  y  be  concluded  from  the  like  in 

tion  with  the  Lord   and   consociation  everj  society  of  heaven;    for  every  so- 

with  the  angels,  may  be  seen  above,  ciety  is  a  heaven  in  a  less  forin,  which 

n.  234  to    240.     It  is  enough   that  also  is  like  a  man.     That  it  is  so,  may 

there  be  a  church,  where  the  Word  be  seen  in  the  Work  concerning  Heav- 

is;    although    it    be  of   few    respec1>  en  and  [Tell,  n.  41  to  87.     In  every 

ively,  still,  by  the  Word,  the  Lord  is  society  of  heaven,  thosewho  are  in  the 

present  in  the  whole  world,  for  by  it  middle  of  it,  in  like  manner,  resemble 

heaven  is  conjoined    to    the    human  theheartand!ungs,and withthemisthe 

tace.  greatest  light;  the  light  itself  and  the 

268.  But  how  the  presence  and  con-  perception  of  truth  thence,  propagates 


-8'^' 


JOO  Concermmg  the  Sacred  Scripture, 

itself  from  tliatmk.dle  to  the  circumfer-  iag  to  these    words  of  the    Lord  — 

ences  every  way,  thus  to  all  who  are  in  The  people  sitting  in  darktws  saw  a 

thesociety,andmakestheirspirituaIlife.  great  Ugkt,   and  to  those  sitting  tn 

It  was  shown,  that  when   those  who  the  region  and  shadow  of  death,  light 

were  in  the  middle  and  constituted  the  hath  arisen,  Isaiah  ix   2,    and  Matt 

province  of  the  heart  and   lungs,  and  iv.  16. 

with  whom  was  the  greatest  light,  371.  Since  it  wa'!  foretold,  that,  at 
were  taiten  away,  those  who  were  the  end  of  this  i^hurch,  darknesa  also 
around  were  in  the  shade  of  the  would  arise  from  not  knon  mg  the  Lord, 
understanding,  and  then  in  so  little  that  He  is  the  God  of  heat  en  and  earth, 
perception  of  truth,  that  they  lament-  and  from  the  reparation  ol  faith  from 
ed;  but  as  soon  as  those  returned,  the  charity,  lest  thereby  the  genuine  un 
light  was  seen,  and  they  had  percep-  derstanding  of  the  Word  should  per- 
tion  of  truth  as  before.  A  comparison  iah,  and  so  too  the  church,  therefore  it 
may  be  made  with  the  heat  and  light  has  pleased  the  Lord  now  to  reveal  the 
from  the  sun  of  the  world,  which  give  spiritual  sense  op  the  Word,  and 
Tegetation  to  trees  and  shrubs,  even  to  show  that  the  Word,  in  that  sense, 
to  those  which  stand  at  the  sides  and  and  from  it,  in  the  natural  sense,  con- 
under  a  cloud,  provided  the  sun  be  tains  innumerable  things,  by  which 
risen.  Thus  the  light  and  heat  of  the  light  of  truth  from  the  Word, 
heaven  are  from  the  Lord  as  the  sun  almost  extinguished,  may  be  restored. 
Ihere,  which  light,  in  its  essence,  is  That,  at  the  end  of  this  church,  the 
divine  truth,  from  which  is  all  the  light  of  truth  would  be  almost  extin- 
intelligence  and  wisdom  of  angels  and  guished,  is  foretold  in  many  places 
men.  Wherefore  it  is  said,  concern-  in  the  Revelation,  and  also  it  is  meant 
ing  the  Word,  that  it  was  mth  Ood  by  these  words  of  the  Lord ;  Irnme- 
and  was  God;  that  it  enUghtemeth  diately  after  the  affieiion  of  those 
everff  man  that  cometh  into  the  world;  days,  the  sun  will  he  darkened,  and  tlie 
and  that  that  light,  also,  appearetk  in  moon  will  not  give  her  light,  and  the 
darkness,  John  i.  1,5,9.  By  the  word  stars  mil faU from  heaven,  aitd  the  pow- 
there,  is  meant  the  Lord  as  to  Divine  ers  of  the  heavens  will  be  sha&en;  and 
Truth.  then  they  will  see  the  Son  of  Man,  cojo- 
270.  From  these  things  it  may  be  ing  in  the  clouds  of  heaven,  with  glory 
evident,  that  the  Word,  which  is  with  and  virtue.  Matt.  xxiv.  29,  30.  By 
t  le  Protestants  and  the  Reformed,  sun  there  is  meant  the  Lord  as  to 
I  nlightons  all  nations  and  people,  by  loie,  by  moon,  the  Lord  as  to  faith; 
spiritual  communication;  also  that  it  by  star^,  as  to  the  knowledges  of 
is  provided  by  the  Lord,  that  there  truth  and  good  by  the  Son  of  Man, 
should  always  be  on  the  earth  a  church,  the  Lord  a*  to  the  Word  ;  by  douds, 
where  Che  Word  is  read,  and  by  it  the  the  "sense  of  the  letter  of  the  Word; 
Lord  may  be  made  known.  Where-  by  glory,  the  spiritual  sense  of  the 
fore,  when  the  Word  was  almost  re-  Word,  and  its  transparence  through 
jected  by  the  Papists,  by  the  divine  the  sense  ot  its  letter  ■  ind  by  virtue  its 
providence  of  the  Lord  the  Reforma-  power 

tion  took  place;   and  thence  the  Word  272    By  much   evperifnre    it  his 

was  drawn,  as  it  were,  from  its  con-  beengnen  me  to  knjn    thit  through 

cealment,  and   sent   into  use.     When  the   Word    man    baa     communication 

also  the  Word  with  the  Jewish  nation  with   heaven      While  I  read  through 

was  entirely  falsified  and  adulterated,  the  Word    from   the  first  chipter  of 

and,  as  it  were,  made  none,  then  it  Isaiah  even  to  the  last  of  Malachi  anii 

pleased  the  Loi'd  to  descend  from  heav-  the  Psalms  of  Daiid     and   kept  the 

en,  and  to  come,  as  the  Word,  and  to  thought  in   their    spiritual    sense,    il 

fiilfill   it   and  thereby  to  renew   and  was  given  me  to  perceive  deary  that 

restore  it    and  again  to  give  light  to  every  lerse  conimumcatcd  with  some 

the  inhabitants  of  the  earth,  accord-  societ)    of    heaien      and     thus     the 


^'a'^ 


or  the  Word  of  the  Lurd.  SOI 

Word    with     the    universal    heaven;  although  they  know  from   the  Word, 

from  which  it  was  manifest,  that,  as  that  all  things  were  created  by  God, 

the  Lord  is  the  Word,  heaven  also  is  still  acknowledge  nature?  What,  then, 

the    Word,    since    heaven    is    heaven  would  tliese  have  done,  if  they   had 

from  the  Lord,  and  the  Lord  by  the  known  nothing  from  the  Word  1    Dc 

Word,  is  the  all  in  all  of  heaven.  you   believe  that  the  ancient  philoso- 

273.    XIV.    That,  unless  there  phers,  as   Aristotle,    Cicero,    Seneca, 

WERE  A  Word,  no  one  would  know  and  others,  who  have  written  concern 

God,  Heaven  and  Hell,  and  Life  ing  God  and  concerning  the  immortal- 

AFTER  Death,  and  stiil  less  the  ity  of  the  soul,  took  it  first  from  theit 

Lord.  own   understanding?    No;    but    from 

Since  those  who  maintain,  have  others,  by  tradition,  from  those  wbn 
3lso  confirmed  with  themselves,  that  knew  it  first  from  the  ancient  Word, 
man,  without  the  Word,  might  know  of  which  we  have  spoken  above.  Nei- 
the  existence  of  God,  and  also  of  heav-  ther  do  writers  on  natural  theology 
en  and  hell,  and  the  other  things  which  draw  any  such  thing  from  themselves, 
the  Word  teaches,  therefore,  it  is  not  but  only  confirm  those  things,  which 
proper  to  argue  with  them  from  the  they  know  from  the  church  in  which  the 
Word,  but  from  the  natural  light  of  Word  is,  by  rational  arguments ;  and 
reason ;  for  they  believe  not  the  Word,  there  may  be  those  among  them,  who 
but  themselves.  Inquire  from  the  light  confirm,  and  yet  do  not  believe  them, 
of  reason,  and  you  will  find,  that  there  274.  It  has  been  given  me  to  see 
ire  two  faculties  of  life  with  man,  [people  born  in  islands,  rational  as  to 
ivhieh  are  called  the  understanding  civil  affairs,  who  know  nothing  at  all 
dud  the  will;  and  that  the  understand-  concerning  God ;  those,  in  the  spiritu- 
ing  is  subject  to  the  will,  and  not  the  al  world,  appear  like  sphinxes ;  but, 
will  to  the  understanding ;  for  the  un-  because  they  were  born  men,  and 
derstanding  only  teaches  and  shows  thence  in  a  capacity  of  receiving  spirit- 
what  is  to  be  done  from  the  will,  ual  life,  they  are  instructed  by  the  an- 
Thence  it  is,  that  many,  who  are  of  an  gels ;  and  by  means  of  knowledges 
acuto  genius,  and  understand,  better  concerning  the  Lord,  as  Man,  they  are 
than  others,  the  moral  duties  of  life,  vivified.  What  man  m  of  himself, 
still  do  not  live  according  to  them ;  evidently  appears  from  those  who  are 
it  would  be  otherwise,  if  they  willed  in  hell,  among  whom  are  also  some 
(hem.  Inquire,  also,  and  you  will  find,  prelates  and  scholars,  who  are  not  will- 
that  the  will  of  man  is  his  proprium,  ing  even  to  hear  concerning  God,  and, 
and  that  this  from  nativity  is  evil,  and  therefore,  neither  can  they  name  God. 
that  thence  is  the  false  in  the  under-  I  have  seen  these  and  conversed  with 
standing.  When  you  shall  have  found  them ;  and  I  have  also  conversed  with 
out  these  things,  you  will  see,  that  those  who  came  into  the  fire  of  anger 
man  from  himself,  wishes  not  to  under-  and  wrath,  when  they  heard  any  one 
stand  any  thing  else,  than  what  is  from  speaking  concerning  the  Lord,  Con- 
the  proprium  of  his  will;  and  that  unless  sider,  therefore,  what  the  man  would 
there  be  some  other  source,  whence  he  be,  who  has  heard  nothing  concern- 
may  know  it,  man  from  the  proprium  ing  the  Lord,  when  such  are  some,  who 
of  his  will,  would  not  wish  to  under*  have  talked  about  God,  written  about 
stand  any  thing,  but  what  is  of  himself  God,  and  preached  about  God.  That 
and  the  world.  Whatever  is  above,  they  are  such,  is  from  the  will,  which 
is  in  thick  darkness;  as  when  he  sees  is  evil;  and  this,  as  was  said  before, 
the  Sim,  moon  and  stars,  if  by  chance  leads  the  understanding,  and  takes 
he  should  then  think  concern'no'  th  ir  away  the  truth  which  is  the  e  fr  m  the 
onhu«dn        hkh  Wd  nnco  m         he 

nh  frh  knn  Gdnd 

Coud  nk  dp  nh  fled  hdd 

n  d       n  n        n  h  n       man  af 


h,  Google 


202  Concerning  the  Saci'ed  Scripture, 

death?    Why  does  he  believe  that  his  therefore,  the  spiritual   tilings,  which 

aoul  or  spirit  is  like  wind  or  ether,  enter,  he  wishes    to   extirpate    or  in- 

whieh  does  not  sec  with  eyes,  and  hear  Tolve  in  fallacies,  that  are  like  worms 

with  ears,  and  speak  with  a  mouth,  be-  which  consume  the  roots  of  herbs  ai,d 

fore  it  is  conjoined  and  grows  with  its  grain.     They  may  be  likened  to  those 

carcass  and  with  its  skeleton?  Suppose,  who  dream  that  they  are  sitting  upon 

therefore,  a  doctrine  hatched  from  ra-  eagles,  and  borne  up  on  high ;  or  on 

tional  light  alone,  would  it  not  be,  that  wingedhorses.andareflyingovermouni 

self  should  be  worshipped,  as  was  done  Parnassus  to  Helicon ;    and  they  are 

for  ages,  ai'd  also  at  this  day  is  done  actually  like  Lucifers  in  hell,  who  itiJI 

by  those  who  know,  from  the  Word,  call  themselves  there  som  of  the  v^orn 

that  God  alone  is  to  be   worshipped  t  ing.  Is.  xiv.  13.     And  they  are  like 

Other  worship  cannot  be  given  from  those  in  the  valley  of  the  land  of  Shi  . 

the  proprium  of  man,  not  even  the  wor-  nah,  who  undertook  to  build  a  tower, 

ship  of  the  sun  and  moon,  whtse  head  should  be  in  heaven,  Gen, 

275.  That  from  the  most  ancient  xi.  2,  4;  and  they  trust  in  their.delvea 
times  there  was  religion,  and  the  in-  like  Goliah,  not  foreseeing  that  they 
habitants  of  the  world  everywhere  Itnew  may,  like  him,  be  prostrated  by  a  sling 
concerning  God,  and  something  con-  stone  driven  into  the  forehead.  I  will 
cerning  life  afler  death,  was  not  from  tell  what  lot  awaits  them  after  leath; 
themselves,  or  from  their  own  intelli-  first  they  become  as  drunk;  aftfT- 
gence,  but  from  the  ancient  Word,  of  wards  as  insane,  and  at  last  oottiah, 
which  we  have  treated  above,  n.  264  and  sit  in  darkness.  Let  them  theie- 
to  266;  and  afterwards  ftom  the  Is-  fore  beware  of  such  a  delirium, 
raelitish    Word.      From    these     two  

Words,   religious  emanated  into    the 

Indies,  and  their  islands,  and  through        277.  To  the  above  I  shall  odd  the 

Egypt  and  Ethiopia  into  the  kingdoms  following  Relations. — Frnsi.    One 

of  Africa,  and  from  the  maritime  parts  day,  in  the  spirit,  I  rambled  through 

of  Asia  into  Greece,  and  thence   into  various  places  in  the  spiritual  world, 

Italy.     But,  because  the  Word  could  in  order  that  I  might  observe  the  rep- 

not  be  written  otherwise  than  by  rep-  resentations  of  heavenly  things    which, 

resentatives,  which  are  such  things  in  in  many  places,  are  diere  exhibited ; 

the  world    as  correspond  to  heavenly  and  in  a  certain  house,  wheti!  there 

things,  and  thence  signify  them,  there-  were   angels,  I  saw  great  purses,  in 

fore  the  religious  things  of  the  gentile  which  silver  was  stored  up  in  great 

nations  were  turned  into  idolatries,  and  abundance ;    and   because  they   were 

in  Greece,  into  fables ;    and  the  divine  open,  it  was  perceived  as  if  e.erj  one 

attributes  and  properties,  into  so  many  might  take    out,  yea,  steal  tne-  silver 

gods,  over  whom  they  made  one  su-  there  laid  up ;  but  near  these  purses 

preme,  whom  they  called  Jove,  perhaps  sat    two    youths,    who   were    guards, 

from  Jehovah.     It  is  known  that  they  The  place  where    they   wcrii   depos- 

liad  knowledge   concerning  paradise,  ited   appeared   like   a    manger    in    a 

concerning  the  deluge,  concerning  the  stable.     In  the  next  room  were  seen 

aacredfire,andconcerningthefourages,  modest    virgins,    with    a  chaste  wife  ■ 

from  the  first,  or  the  golden,  to  the  last,  and   near  that   room    stood   two  little 

or  the  iron,  as  in  Daniel,  ii.  31  to  35.  children ".    and  it  was  said,  that  they 

276.  Those  who  believe  that  they  were  not  to  be  played  with  child- 
can,  fi'om  their  own  intelligence,  pro-  ishly,  but  were  to  be  dealt  with 
cure  for  themselves  knowledges  con-  wisely.  Aiierwards  there  appeared 
cerning  God,  concerning  heaven  and  a  harlot,  aJso  a  horse  lying  dead, 
hell,  and  concerning  the  spiritual  things  After  these  things  were  seen,  I  was 
which  are  of  the  church,  do  not  know  instructed,  that  by  them  was  repre- 
thatthenaturalman,  viewed  in  himself,  sented  the  natural  sense  of  the 
b  contrary  to  the  spiritual,  and  that.  Word,    in    which     there    is    a    spir- 


^'iS'^ 


nr  the  Word  of  the  Lord                                      203 

itual    sense.      Those    great  d     h        h          w 

fill!  of  silver,  signified  knowle  w            so            h        co 

truth  iQ  great  abundance ;    tl  po               fF                               in     a> 

were     open     and    yet     guard  an 

yjuths,  signified,  that  every  on  dm 

lake  thence  tJie  knowledges  o  an 

but    that   there  should  be   car  b 

<tny   one    violate    the  spiritua  hi 

in   which   are  mere  truths;    th    m  so 

ger,  as  in  a  stable,  signified             al  i!      b      sofll                         h 

nourishment  for  the  understand  soni     H        w       te 

manger  signifies  this,  because  pf                                  cm 

which    eats    out  of  it,    signifi  fl:                 g                     h 

understanding ;    the    modest  tt 

who  were  seen  in  the  next  roon      g  be      t* 

fied  the  affections  of  truth;  dm 

chaste  wife,  the  conjunction          ood  good 

and  truth ;  the  little  children  s  g  L                     al        g 

the  ionocence  of  wisdom,  for  the  T 

of  the   highest  heaven,  who  h 

wisest,   from  innocence,   appear,  at  a  Word,  written  with  mflected  letters,  wnh 

distance,  like  little  children ;    the  har-  signiticant  little  horns  and  points ;  frogi 

lot    with    the    dead    horse,    signified  which    it  was    manitest,   what  these 

the   felsification  of  truth  by  many  at  words  ofthe  Lord  signify — Not  em  iota 

this  day,  by  which  all  understand ipg  nor  a  Utile  [or  little  horn]  shall  pass 

of  truth  perishes;  aharlotsignifies  falsi-  from    the    Imu,  until  aU  things   are 

fication,  and  a  dead  horse,  no  under-  done.  Matt.  v.  18 ;  also,  //  is  easier  for 

standing  of  truth.  heaven  and  earth  to  pass  away,  thaa 

278.     Second    B.ei,ation.     There  for  one  point  of  the  law  to  fail,  hake 

.vas  once  sent  down  to  me  from  heav-  xvi.  17. 

en  a  piece  of  paper,  inscribed  with  979.  Third  Relation.  Seven 
Hebrew  letters,  but  written  as  with  years  ago,  when  I  was  collecting 
the  ancients,  with  whom  those  letters,  the  things  which  Moses  wrote  from 
which  at  this  day  are  in  some  part  lin-  those  two  books  called  the  Wars  of 
ear,  were  curved  with  little  horns  Jehovah,  and  tub  Enunciations, 
turning  upwards.  And  the  angels,  Num.  xxi.,  some  angels  were  present, 
who  were  then  with  me,  said  that  and  sajd  to  me,  that  those  books  were 
they  knew  entire  senses  from  the  let-  the  ancient  Word,  tub  historicals 
ters  themselves,  and  that  they  know  of  which  were  called  the  Wars 
these,  especially,  from  the  flexures  of  of  Jehovah,  and  the  Prophetic- 
the  lines  and  of  the  points  of  the  let-  als  were  called  the  E.\unoia- 
ter ;  and  they  explained  what  they  sig-  tions  ;  and  they  said  that  that  Word 
nified  separately,  and  what  conjointly;  was  still  preserved  in  heaven,  and  in 
saying  that  the  H,  which  was  added  to  use  among  the  ancients  there,  with 
the  names  of  Afaram  and  Sarai,  signi-  whom  that  Word  was  when  they  were 
fied  infinite  and  eternal.  They  also  in  the  world.  Those  ancients,  with 
"explained  to  me  the  sense  of  the  whom  that  Word  is  still  in  use  in  heav- 
Word  in  Psalm  xxxii.  9,  from  the  let-  en,  were  in  part  from  the  land  of  Ca- 
ters only,  or  syllables;  that  the  sense  naan  and  from  its  confines,  as  from 
of  them  in  the  sum  was,  that  the  Syria,  Mesopotamia,  Arabia,  Chaldea, 
LoitD_  IS  MERCIFUL,  ALSO  TO  THOSE  Assyria,  Egypt,  Zidon,  Tyre  and  Nin- 
WHO  DO  EVIL.  They  informed  me  eveh ;  the  inhabitants  of  all  which 
that  writing,  in  the  third  heaven,  con-  kingdoms  were  in  representative  wor- 
sisted  of  letters,  inflected  and  variously  ship,  and  thence  in  the  science  of  cor- 
curved,  of  which    each   contained   a  respondences.      The  wisdom  of  thai 


..gk 


204  Concemitig  the  Sacred  Scripture, 

iime  was  from  that  science,  and  by  i*  visible    God,    and    some    as    visible 

they  had  interior  perception  and  com-  Tliey  further  told  me,  that   they   ds 

inunication  with  the  heavens.     Those  not  suffer  foreigners  to  comii   among 

who  knew  the  correspondences  of  that  them,  exeept  the  Chinese,  with  whoir 

Word,  were  called  wise  and  intelligent,  they  cultivate  peace,  because  the  Ch-- 

and   ailerwards    diviners    and    Magi,  nese  emperor  is  from  their  country ; 

Bnt  because  that  Word  was  full  of  such  and  also  that  they  are  so  populous,  that 

correspondences  as  remotely  signified  they  do  not  believe   any   country  in 

celestial    and    spiritual    things,     and  the  whole  world  to  be  more  popuious ; 

thence  began  to  be  falsified  by  many ;  which  also  is  credible,  from  the  wall 

therefore,  by  the  divine  providence  of  of  so  many  miles,  which  the  Chinese 

the  Lord,  in  course  of  time  that  dis-  formerly    built    for    their    protection 

appeared,  and  another  Word,  written  against  invasion  from  them.    Moreover, 

by  correspondences  not  so  remote,  was  I  heard  from  the  angels,  that  the  first 

given,  and  this  by  the  prophets  among  chapters  of  Genesis,  which  treat  con- 

the  sons  of  Israel.     In  this  Word  were  cerning  the  creation,  concerning  Adam 

retained  many   names  of  places,  not  and  Eve,   concerning  the  garden  of 

only  which  were  in  the  land  of  Ca-  Eden,  and  concerning  their  sons  and 

naan,   but    also    which    were    round  posterity  till  the  flood,  and  likewise 

about  in   Asia,    all    which    signified  concerning  Noah  and  his  sons,  are  al- 

ihings  and  states  of  the  church;    but  so  in  that  Word;    and  thus  tliat  they 

the  significations  were  from  that  an-  were  copied  thence  by  Moses.     The 

cient  Word.     For  that  reason,  Abram  angels  and  spirits  from  Great  Tartary 

was  commanded  to  go  into  that  land,  appear  in  the  southern  quarter,  on  the 

and  his  posterity  from  Jacob  were  in-  side  of  the  east,  and  are  separated  from 

troduced  into  it.  the  rest  b}  their  dwelling  in  a  higher  ex- 

CoDcerntng     that     ancifnt     Word  panse,  and  by  their  not  admitting  any 

which  had  been  in  Asia  before  the  Is-  to  thera  from  the  Christian  world ;  and 

raelitish  Word,  it  la  permitted  to  relate  that  if  any  ascend,  they  guard  them, 

this    news,    that    it    is     still    reserv-  that    thpy  may  not  go    away.     The 

ed  there,  among  the  people  who  live  rea'^on  of  this  separation,  i^i,  because 

in  Great  Tattary      I  have  conversed  they  possess  another  Word 

with    soirits   and    aUiijels    who    were  280     Fourth   Rfi  4tion     I   once 

thence,  in  the  spintua!  woild  ,  whom-  saw,  at  a  distince,  walk's  between  rows 

formed    me    that    they    poiiens     the  ot    trees,    and    the    jouths   collected 

Word,  and  that  they  haie  possessed  there  in   group's,    so  many   clubs    of 

it  from  ancient  times,  and  that  they  persons,  conversing  on  the  things  of 

perform  their  divine  worship  according  wisdom ,  this  was  in  the  spiritual  world. 

to  this  Word,  and  that  it  consists  of  I  approached,  and  n  hen  I  « as  near,  I 

mere    correspondences       They    said  saw  one  whom  the  rest  venerated  a6 

that  in   it   also    is  the    book   of  Ja-  their    primate,   because    he    excelled 

SHEB,  which  is  mentioned  in    To-hua  them  m  wisdom.     He,  when  he  saw 

X.  12,  13,  and  in  the  -.econd  book  of  me,  said    "I  wondered,  when  I  saw 

Samuel,  i.  17,  18,  and  also,  that  with  you  in  the  way  coming  up,  that  you 

■"  '  "  "  '  "'  "'  o  my  sight,  and  now  pass- 
or  that  you  was  now 
and  suddenly  not  seen ; 

ir   people."     Smiling  at 
,  "  I  am  not  a  puppet- 
d  Verturanus  (or  a  Proleus), 

hence  it  was  manifest  to  me  that  the  but  I  am,  by  turns,  now  in  your  light, 

ancient  Word  is  atill  nith  them      In  and  now  m  jour  shade;  thus  a  foreign- 

,  conversing  with  them,  thei   said  that  er  and  also  a  native  here."     Upon  this, 

they  worship  Jehoiaii,  some  a',  an  in-  thit  ivisf  one  looked  at  me,  and  said 


them  are  the  books  called  the  Wirs 

now  passed 

OF  Jehovah  and  thp  E\unciations 

ed  out  ot 

which  are  mentioned  by  Mo<^s  Num 

seen   by    n 

xxi.  14,  15,  and  27  to  30,  and  «hen 

certdmly  ) 

I  read  to  them  the  words  which  Moses 

of   life   as 

had  taken  thence,  they  looked  to  see 

this,  I  repi 

if  they  were  there,  and  found  them , 

man,  nor  a 

or  the  Word  of  the  Lord.                                     205 

''  You  speak  strange  and  wonderful  and  angel,  speaking  witli  man,  sjieaka 
tilings ;  tell  me  who  you  are."  And  1  his  own  language ;  thus  French  with  s 
said,  "  I  am  in  the  world  in  which  you  Frenchman,  Greek  with  a  Grecian 
were,  and  from  which  you  have  iic-  Arabic  with  an  Arabian,  and  so  forth, 
parted,  which  is  called  the  natural  That  you  may  know  therefore  the 
world  ;  and  I  am  also  in  the  world  in  distinction  between  spiritual  and  nat- 
which  you  are,  which  is  called  the  ural,  as  to  languages,  do  thus;  Go  in 
spiritual  world.  Thence  it  is,  that  J  to  your  companions,  and  speak  some- 
am  in  a  natural  state,  and  at  the  same  thing  there,  and  retain  the  words,  and 
time  in  a  spiritual  state  ;  in  a  natural  return  with  them  in  your  memory,  and 
state  with  men  of  the  earth,  and  in  a  utter  them  before  me."  And  he  did 
spiritual  state  with  you ;  and  when  I  so,  and  returned  to  me  with  those 
am  in  a  natural  state,  I  am  not  seen  by  words  in  his  mouth,  and  uttered  them  : 
you  ;  but  when  in  a  spiritual  state,  and  they  were  words  altogether  foreign 
[  am  seen :  that  I  am  such,  has  been  and  strange,  wliich  are  not  given  in 
given  by  the  Lord.  It  is  known  any  language  of  the  natural  world. 
to  you,  enlightened  man,  that  a  man  From  this  exporimeot,  several  times  re- 
of  the  natural  world  does  not  see  a  peated,  it  was  clearly  manifest,  that  all 
man  of  the  spiritual  world,  nor  the  in  the  spiritual  world  have  a  spiritual 
reverse ;  wherefore,  when  I  had  let  language,  which  has  nothing  in  com- 
my  spirit  into  the  body,  I  was  not  seen  mon  with  any  natural  language ;  and 
by  you,  but  when  I  had  let  it  out  of  the  that  every  man  after  death  comes  of 
body,  I  was  seen ;  and  this  exists  from  hims«If  into  that  language.  I  one  ■ 
the  distinction  between  spiritual  and  also  have  experienced,  that  the  veii 
natural."  When  he  heard  the  (fe's-  sound  of  spiritual  language,  differs  hi 
tinction  between  spiritual  tatd  nat-  much  from  the  sound  of  natural  lai . 
Ural,  he  said,  "What  is  the  distinc-  guage,  that  a  spiritual  sound,  hoic- 
lion?  Is  it  not  as  between  more  and  ever  loud,  cannot  be  heard  at  all 
less  pure?  Thus,  what  is  the  spirit-  by  a  natural  man,  nor  a  natural 
ual,  but  the  purer  natural  V  And  I  sound  by  a  spiritual  man  Afler- 
replied,  "  The  distinction  is  not  euch ;  wards  I  asked  him  and  the  bystaod- 
the  natural  can  never  by  subtilization  ers  to  go  in  among  their  companions, 
approximate  to  the  spiritual,  so  as  to  and  write  some  sentence  upon  pa- 
become  the  same ;  for  the  distinction  per,  and  come  out  with  that  paper 
is  such  as  between  prior  and  jwsteri-  to  me,  and  read  it.  They  did  so, 
or,  between  which  no  finite  ratio  is  and  returned  with  the  paper  in  their 
given ;  for  the  prior  is  in  the  posterior,  hand ;  but  when  they  would  read, 
as  the  cause  in  its  effect ;  and  the  they  could  not ;  since  that  writing 
posterior  is  from  the  prior,  as  the  effect  consisted  only  of  some  alphabetical 
frdm  its  cause.  Hence  it  is,  that  the  letters  with  curvatures  above,  each  of 
one  does  not  appear  to  the  other."  which  signified  some  sense  of  a 
To  this  the  wise  one  said,  "I  have  thing.  Because  every  letter  in  the 
meditated  on  this  distinction,  but  hith-  alphabet  signlnes  there  some  sense, 
erto  in  vain.  Would  that  I  might  per-  it  is  manifest  whence  it  is,  that  the 
ceive  it,"  And  I  said,  "  You  shall  not  Lord  is  called  the  Alpha  and  the  Ome- 
only  perceive  the  distinction  between  ga.  When  they  had  gone  in  again 
spiritual  and  natural,  but  you  shall  and  again,  and  written  and  returned, 
also  see  it."  And  then  I  said  this:  they  found  that  that  writing  involv- 
"  You  are  in  a  spiritual  state  when  ed  and  comprehended  innumerable 
with  your  companions,  but  in  a  natu-  things,  which  any  natural  writing 
ral  state  with  me;  for  you  speak  could  never  express;  and  it  was  said 
with  your  companions  in  spiritual  Ian-  thatthisisso,  because  the  spiritual  man 
guage,  which  is  common  to  every  spir-  thinks  things  incomprehensible  and 
it  and  angel,  but  with  me  you  speak  in  ineffable  to  the  natural  man ;  and  thai 
my  native  language!    for  every  spirit  these    cannot    be  brought  into  othei 


...^le 


206  Concerning  the  Sacred  Scripture, 

writing,    and     inlo    other     Jangu  g  h                                   u                m 
Then,  because  those  standing  hy 
not  willing  to  comprehend  that  sp 
itua.]  thought  so  far  exceeded  na 

thought,  that  it  is  respectively  ii    ff  aJ                               pe 
ble,  I  said  to  them,  "  Make  the  e 
iment ;  enter  into  your  spiritual  eoc 

and  think  of  some  thing,  and  reta  m 

and  return  and  express  it  before  m  m 

And  they  entered  in,  thought,  reta  g 

and  came  out ;  and  when  they  w  g                                      m 

express  the  thing  thought  of,  they  c  m     an 
not ;  for  they  did  not  find  any  ide 

natural  thought  adequate  to  any  fr                                       d    h 

of  purely  spiritual  thought,  and  so  m                     g             h 

any  words  expressing  it ;  for  the  m                      g 

of  thought  become  words  of  sp  Aft      hi                                 dm 

And  afterwards  they  went  in  again,  superior  heaven,   saying,  to  one  who 

and  returned,   and    confirmed  them-  stood  by,  "  Ascend  hither."     And  he 

selves,  that  spiritual  ideas  were  super-  ascended  and  returned  and  said,  that 

natural,  inexpressible,  ineffable  and  in-  "  The  angels  did  not  before  know  the 

comprehensible  to  the   natural  man;  difierences  between  the  spiritual  and 

and  because  they  are   so  auper-emi-  the  natural,   because   no  opportunity 

neot,  they  said,  that  spiritual  ideas  or  of  comparison  had  been  before  given, 

thoughts,  in  respect  to  natural,  were  with  any  man,  who  was  in  both  worlds 

ideas  of  ideas,  and  thoughts  of  thoughts ;  at  the  same  time ;  and  those  differences 

andthatbythemtherefore  wereexpress-  cannot  be  known  without  comparison 

ed  qualities  of  qualities,  and  affections  and  relation." 

of  affections ;  consequently,  that  spirit-  Before  we  separated,  we  conversed 

ual  thoughts  were  the  beginnings  and  again  on  this  subject;  and  I  said,  that 

origins  of  natural  thoughts.      Thence  "These  distinctions  exist  from  nothing 

also  it  was  manifest,  that  spiritual  wis-  else,   than  because  you,  in  the  spir- 

dom  was  the  wisdom  of  wisdom,  thus  itual   world,  are  substantial   and   not 

inexpressible  to  any  wise  man  in  the  material ;    and  substantial  things  are 

nntural  world.     Then  it  was  said  fi'om  the    beginnings    of   material    things, 

the  superior  heaven,  that  there  is  a  What  is  matter,  but  an  aggregation  of 

M isdom  still  more  interior  or  superior,  substances?     You,  therefore,   are  in 

which  is  called  celestial,  whose  relation  principles,  and  thus  in  singulars ;  but 

to  spiritual  wisdom,  is  like  the  relation  we  are  in  things  derived  and  compofi- 

of  this                                              fl  3,   but  we 

in,  in  o  as  g        aJs  cannot 

from  tl                                            L    d  ar     so     either  can 

which                         T                       an  iterial,  en 

speakin             m  g          ch  are  sub- 

Mcause                            d  of  a  ship 

natural                                            mai  hrough  the 

spiritual  as  a  nerve 

itual  id                                     m  an                                         f  the  fibi'es 

lestial               P    m  w      h                  ts       T    s,  now,  is 

this  CO                                                  d  h                                             man  cau- 

does  n     be                        d  the  spirit- 

ple,  bomdmrn  m              kdce   cannot 

cause     d                        d  p                       W                 Paul   calla 

Infinite,  in  whom  are  all  tbmgs  infinite  those  th  ngs      h  ch  he  heard  from  the 

ly."     These  things  being  done,  I  said  th  rd  I  ei  en    neff^ble.     Add  to  this 


^'a'^ 


or  tlte.  Word  of  the  Lord.  20* 

that  to  think  spiritually  is  to  think  ceased,  and  this  now  continually  foi 
without  time  and  space,  and  that  to  twenty-seven  years ;  therefore  I  am 
think  naturally  is  to  think  with  time  able  to  describe,  from  lively  experience, 
and  space ;  for  something  from  time  the  states  of  men  after  death,  both  of 
and  space  adheres  to  every  idea  of  nat-  those  who  have  lived  well  and  of  those 
ural  thought,  but  not  to  any  spiritual  who  have  lived  ill.  But  here  I  shall 
idea.  The  cause  is,  that  the  spir-  only  relate  some  things  concerning 
itual  world  is  not  in  space  and  time,  as  the  state  of  those  who  have  confirmed 
the  natural  world  is,  but  it  is  in  the  ap-  themselves  from  the  Word  in  falses  of 
pearance  of  these  two ;  in  this  also  doctrine,  who  are  those,  in  particular, 
thoughts  and  perceptions  differ ;  where-  who  have  done  it  in  favor  of  justifica- 
fore,  you  can  think  concerning  the  tion  by  faith  alone.  The  successive 
essence  and  omnipresence  of  God  from  states  of  these  are  as  now  foL'ows :  1.  As 
eternity,  that  is,  concerning  God  before  soon  as  they  are  deceased,  and  revive 
the  creation  of  the  world ;  because  you  as  to  the  spirit,  which  takes  place  con*- 
think  concerning  the  essence  of  God  monly  the  third  day  after  the  heart  has 
without  time,  and  concerning  his  om-  ceased  to  beat,  they  appear  to  them- 
nipresence  without  space,  and  thus  selves  in  a  like  body  as  before  in 
you  comprehend  such  things  as  trans-  the  world,  so  much  so  that  they 
cend  the  natural  ideas  of  man."  I  do  not  know  otherwise  than  that  they 
then  related,  that  I  once  thought  con-  are  still  living  in  the  former  world ; 
cerning  the  essence  and  omnipres-  nevertheless  not  in  a  material  body,  but 
enee  of  God  from  eternity,  that  is,  con-  in  a  substantia!  hody,  which,  to  their 
cerning  God  before  the  creation  of  the  senses  appears  like  material,  although 
world ;  and  that,  because  I  could  not  it  is  not.  II.  After  some  days,  they 
yet  remove  spaces  and  times  from  the  see  that  they  are  in  a  world  where  va- 
ideas  of  my  thought,  I  became  anxious,  rious  societies  are  instituted,  which 
since  the  idea  of  nature  entered  instead  world  is  caJled  the  world  of  spirits, 
ofGod;  but  it  was  said  tome,  "Re-  and  is  in  the  middie  between  heaven 
move  the  ideas  of  space  and  time,  and  and  hel!.  All  the  societies  there, 
you  will  see."  And  It  was  given  me  which  are  innumerable,  are  wonder- 
to  remove  them,  and  I  saw ;  and  from  fiilly  arranged  in  order,  according 
that  time  I  have  been  ab!e  to  think  of  to  natural  affections,  good  and  evil 
God  from  eternity,  and  not  at  all  of  na-  The  societies  arranged  according  to 
ture  from  eternity,  because  God  is  in  good  natural  affections,  communicate 
all  time  without  time,  and  in  all  space  with  heaven,  and  the  societies  arranged 
without  space;  but  nature  in  all  time  according  to  evil  affections,  communi-" 
is  in  time,  and  in  al!  space  is  in  space ;  cate  with  hell.  III.  A  novitiate  spirit, 
and  nature  with  its  time  and  space  orspiritualman,isiedaboutandhrought 
could  not  but  begin,  but  not  God,  into  various  societies,  as  well  good  as 
who  is  without  time  and  space  ;  where-  evii,  and  is  explored  whether  he  is 
fore  nature  is  from  God,  not  from  eter-  affected  with  goods  and  truths,  and  in 
nity,  bat  in  time  together  with  its  what  manner,  or  whether  he  is  affect- 
time  and  space.  ed  with  evils  and  falses,  and  in  what 
281.  Fifth  Relation.  Since  it  manner.  IV.  If  he  is  affected  with 
has  been  given  me  by  the  Lord,  to  be  goods  and  truths,  he  is  led  away  ftom 
at  the  same  time  in  the  spiritual  world  evil  societies,  and  is  led  into  good  soci- 
and  in  the  natural  world,  and  thence  to  eties,  and  also  into  various  ones,  «n- 
speak  with  angels  as  with  men,  and  til  he  comes  into  a  society  correspond- 
therehy  to  know  the  states  of  those,  inc  to  hii  own  natural  affection,  and 
who  after  death  flow  into  that  hitherto  1  h  n  y  1  good  orresponding 
unknown  world ;  for  I  have  spoken  to  h  ff  d  I  until  he  puts 
with  all  my  relations  and  friends,  and  off  h  a  u  1  ff  and  pits  on 
likewise  with  kings  and  generals,  as  b  p  Id  he  is  elevated 
also  wilh  the  learned,  Mhs   have  de-  h              I         h       s  done   with 


208  Conctming  the  Sacred  Scripture, 

those  who  have  in  the  world  hved  the  they  do ;  to  the  idle,  because  tliey  arc 
life  of  charity,  and  thus  also  the  life  of  useless,  it  is  not  given.  VIII.  After 
faith ;  which  is,  that  they  have  believ-  some  lime,  they  scorn  their  work,  and 
ed  in  the  Lord,  and  shanned  evils  as  then  go  out  of  the  cottages  j  and  if 
sins.  V.  But  those  who  have  confiim-  they  were  priests,  they  wish  to  build  ; 
ed  themselves  in  falses  by  rational  and  then  instantly  appear  pilefj  of 
things,  especially  by  the  Word,  and  hewn  stone,  bricks,  beams,  boards,  and' 
.io  have  lived  no  other  than  a  merely  also  heaps  of  reeds  and  rushes,  of  clay, 
natural,  thus  an  evil  life,  (for  falses  lime  and  bitumen;  when  they  see 
accompany  evils  and  evils  adhere  which,  the  lustof  building  isenkindled, 
to  falses,)  these,  because  they  are  and  they  begin  to  build  a  house,  by 
not  affected  with  goods  and  truths,  but  taking  now  a  stone,  now  a  timber, 
with  evils  and  falses,  are  led  away  from  now  a  reed,  now  mortar ;  and  they 
good  societies,  and  are  led  into  evil  so  put  one  upon  another,  without  order, 
cietiea,  and  also  into  various  ones,  un-  though  in  their  view  with  order ; 
til  they  come  into  some  one  correspond-  but  what  they  build  in  the  day 
iug  to  the  concupiscences  of  their  own  time,  fells  down  in  the  night;  yet 
love.  VI.  But,  because  in  the  world  the  following  day  they  gather  from  the 
they  had  feigned  good  affections  fallen  rubbish,  and  build  again,  and 
in  externals,  although  in  their  inter-  this  even  till  they  are  tired  of  building ; 
nais  there-  were  nothing  but  evil  this  is  done  from  correspondence,  which 
affections  or  concupiscences,  they  is,  that  they  had  heaped  up  texts 
are  kept  by  turns  in  externals;  and  from  the  Word  for  confirming  tlie 
th<^e  who  in  the  world  had  been  falses  of  faith,  and  their  falses  no  o(h- 
over  bodies  of  men,  are  appointed  erwise  build  up  the  church.  IX.  Ji£- 
over  societies  here  and  there  in  the'  terwards  they  go  away  through  weari- 
world  of  spirits,  greater  or  leas,  ness,  and  sit  down  solitary  and  idle ; 
according  to  the  magnitude  of  the  and  because  food  is  not  given  from 
duties  which  they  had  previously  heaven  to  the  idle,  as  was  said,  they 
fulfilled.  But,  because  they  neither  begin  to  be  hungry,  and  to  think  of 
love  what  is  true,  nor  love  what  nothing  else  than  how  they  "fhall  get 
is  just,  nor  can  be  enlightened  food  and  appease  their  hunger  'VVhen 
so  that  they  may  know  what  is  true  they  are  in  this  state,  some  come  to 
and  just,  therefore,  after  some  days,  them,  of  whom  they  ask  alms  and 
they  are  deposed.  I  have  seen  they  say,  "  Why  do  jou  sjt  thus 
such  transferred  from  one  society  idle  ?  Come  with  us  into  our  hou=e'! 
■into  another,  and  an  administration  and  we  will  give  you  work  to  do, 
given  to  them  in  each,  hut  after  a  and  will  feed  you."  And  thtn  they 
short  time  as  often  deposed.  VII.  get  up  joyfully,  and  go  nlong  with 
After  Sequent  abdications,  some  from  them  into  their  houses,  ind  there  to 
weariness  do  not  wish,  and  some  from  each  is  given  his  work,  and  for  tht, 
feai  of  the  loss  of  fame,  do  not  dare,  work  food  is  given.  But,  becau=t, 
to  seek  any  more  for  offices ;  where-  all  who  have  confirmed  ihem'^elvcs  m 
fore  they  go  away  and  sit  down  sot-  falses  of  faith,  cannot  do  worksol  ffood 
towful ;  and  then  they  are  led  away  use,  but  works  of  evil  use,  neither 
into  a  desert,  where  are  cottages,  which  do  them  faithfully  but  fraudulently,  as 
they  enter,  and  there  some  work  is  giv-  also  unwillingly,  therefore  they  leave 
en  them  to  do;  and  as  they  do  it,  they  their  works,  and  only  love  to  converse 
receive  food,  and  if  they  do  not  do  it,  to  talk,  to  walk,  and  to  sleep ;  and  bc- 
they  are  hungry  and  do  not  receive  cause  they  cannot  then  any  longer  be 
any ;  wherefore  necessity  compels  them,  induced  by  their  masters  to  work 
The  food  there  is  similar  lo  the  food  in  therefore  they  are  dismissed  as  useless 
our  world,  but  it  is  fi:om  a  spiritual  ori-  X.  When  they  are  dismissed,  their  eyes 
gin,  and  is  given  from  heaven  by  the  are  opened,  and  they  see  a  way  leading 
Iiord  (0  all,  according  to  the  uses  which    to  a  certain  cavern ;  when  they  come  tn 


^'iS'^ 


or  the  Word  oftht  Lord.                                 209 

which,  a  door  is  opened,  and  thpy  en-  nothing  but  eternal  worlt-houees,  hell 

ter,   and  ask   whether    there  is   food  consists      It  has  been  given  nie  to  enter 

there ;    and  when  it  is  answered,  that  into  some,  and  see,  in  order  that  I 

there   is   food  there,   they  request  to  might    make     it    known  ■    and    they 

be    permitted    to  remain  there,    and  a!    se                           h           one 

it  is  said,  that   it  is  permitted ,  and  em- 

(hey    are    led    in,   and    the    door    lo  m                      be             h       orld ; 

shut  after  them.     And  then  the  over-  h   me, 

seer  of  that  cavern  comes  and  says  to  m                             be            the 

them,  "You  cannot  go  out  any  more;  d                               sod        his  an 

see  your  companions,  they  all  iabor,  officer,  this  a  pnest,  this  m  dignity, 

and  as  they  labor,  food  is  given  them  this   in  opulence ;    and   yet  they   all 

from  heaven ;   I  tell  you  tliis  that  you  know  no  otherwise,  than  that  they  had 

may  know."     And  also  their  compan-  been    slaves    and    like    companions ; 

ions  say,   "  Our    overseer    knows  for  and  this,  because  they  had  been  in- 

what  work  every  one  is  fit,  and  such  he  wardly     alike,     although      outwardly 

enjoins  on  each  daily;  and  on  the  day  unlike;    and    the  interiors  c 

that  you  perform  it,  food  is  given  to  you ;  ail  in  the  spiritual  world, 

and  if  not,  neither  food  nor  clothing  is  With  respect  to  the  hells  ii 

given ;    and  if  any  one  does  evil   to  they  consist  merely  of  such  c 

another,  he  is  thrown  to  a  corner  of  work-houses,  but  different  where  sa- 

the  cavern  into  a  kind  of  bed  of  cursed  tans  are  from  where  devils  are ;    thoso 

dust,  where  he  is  miserably  tortured ;  are  called  satans,  who  have  been  iii 

and  this  even  until  the  overseer  sees  in  falses  and  thence  in  evils,  and  thosie 

hiin  a  sign  of  penitence,  and  then  he  is  devils,  who   have  been    in  evils  and 

released,  and  it  is  commanded  him  to  do  thence   in   &]ses.      Satans   appear  is 

his  work."     And  it  is  also  said  to  him,  the  light  of  heaven  livid  like  corpse!, 

that  every  one  is  permitted,  after  his  and  some  black  like  mummies ;    bill 

work,  to  walk,  to  converse,  and  after-  devils  appear,  in  the  light  of  heaven, 

wards  to  sleep;    and  he  is  led  along  darkly  ignited,  and  some   black  like 

farther  into  the  cavern,  where  are  har-  soot;    but  all,  as  to  their   faces  and 

lots,  some  one  of  whom  each  is  permit-  bodies,  monstrous:    but  in  their  own 

ted  to  take  to  himself,  and  to  call  her  his  light,   which  is    like    the  light    from 

woman;   hut  it  la  forbidden  under  a  ignited  coals,  not  as  monsters,  b  it  as 

penalty  to  commit  whoredom  promis-  men ;    this  is  given   them,  tl  at  thev 

cuously.     Of  such  caverns,  which  are  may  be  consociated. 
27 


./Google 


The  Cateckum  or  Decalogue  explained. 


CHAPTER  V. 


THE  CATECHISM  OR   DECALOGUE  EXPLAINED  AS  TO  ITS  EXTER. 
NAL  AND  INTERNAL  SENSE. 


382.  There  is  not  a  nation  in  the  of  the  church   about  to  be  instituted 

whole  world  which  does  not  know,  that  with  the  Israelitish  nation,  and  because 

it  is  evil  to  kiU,  to  commit  adultery,  to  they  were,  jn    a  short  summary,    an 

steal,  and  to  testify  falsely ;  and  aJso,  assemblage   of  all  things  of  religion, 

unless  these  evils  were  guarded  against  by  which    conjunction    of  God   with 

by  laws,  that  kingdom,  republic,  and  man  and  of  man  with  God  is  given, 

any  established  society  whatever,  would  thereibre    they    were    so    holy,    that 

be  done  with.     Who,  then,  can   sup-  nothing   is  holier.     That    they    were 

pose,   that  the  Israelitish  nation    was  most  holy,  is  evidently  manifest  from 

so    stupid    above  others,   that    it  did  these  things  fallowing:  That  the  Lord 

not    know    that    those    things    were  Jehovah  himself  descended  upon  mount 

evils  T     On  which  account  one  may  Sinai   in  fire    and  with    angels,   and 

wonder    that  those  laws,   universally  thence      promulgated     them    with    a 

known    in    the     world,     were     pro-  living  voice,    and   that  the  mountain 

mulgated    with    so    great    a    miracle  was  hedged   around,  lest  any  should 

from  mount  Sinai  by  Jehovah  himself,  draw  near  and  die.     That  neither  the 

But  hear;  they  were  promulgated  with  priests  nor  the  elders  approached,  but 

BO  great  a  miracle,  that  they  might  Moses  alone.     That  those  command- 

•  know,  that  those  laws  were  not  only  ments  were  written  upon  two  tables  of 

civil  and  moral  laws,  but  also  divine  stone,  by  the  linger  of  God.    That  when 

laws;  and  that  to  do  contrary  to  them,  Moses  brought  down  those  tables  the 

was  not  only   to  do  evil  against  the  second  time,  his  face  beamed.     That 

njighbor,    that    is,    a    fellow    citizen  the  tables  were  afterwards  laid  up  in 

Hid    society,  but    was    also    to    sin  the    ark,  and  the    latter   inmostly   in  ■ 

Ajjainst  God.     Wherefore  those   laws,  the  tabernacle,    and   over  it  was  set 

i»y  promulgation  from  mount  Sinai  by  the  propitiatory,  and  upon  this  were 

Jehovah,  were  made  also  laws  of  reli-  placed    cherubs    of    gold ;    that    this 

gion.     It  is  evident,  that  whatever  Je-  inmost  in   the  tabernacle,  where  the 

hovah  commands,  He  commands,  that  ark  was,  was  called  the  holy  of  holies, 

itmaybe  of  religion,  and  thus  that  it  Thatwithoutthe  veil,  within  which  that 

is  to  be  done  for  the  sake  of  salvation,  ark  was,  were  arranged  many  things. 

But  before  the  commandments  are  ex-  which  represented  the  holy  things  of 

pldned,  something  is  to  be  premised  heaven  and  the  church,  which  were  the 

concerning    their     holiness,    that     it  table  overlaid  with  gold,  upon  which 

may  be  manifest    that  religion  is  in  was  the  bread  of  faces;  the  golden  al- 

them.  tar,  upon  which  incense  was  burned ; 

283.  That  the  Decalogue    was  and  the  golden  candlestick  with  seven 

HowKBSs  ITSELF  IN  THE  IsRABLiTisH  lamps  ;    also  the  curtains  round  about, 

Church.  of  fine  linen,  purple  and  scarlet.    The 

The  commandments  of  the    deca-  holiness  of  the  whole  of  this  laber- 

logue,  because  they  were  the  first-fruits  nacle   was    from    nothing    else,  than 

oftlie  Word,  and  thence  the  iirst-fruits  from  the  law  which  was  in  the  ark 


i/GoogIc 


as  til  its  External  and  Internal  Sense.  211 

On  account  of  the  holiness  of  the  tab-  to  the   bottom  of  it,  and  come  ncnr 

einacle,  from  the  law  in  the  ark,   aJl  lest    he    die;    and    that    the   priests 

the   Israelitish  people  by  command  en-  laighl  not,  but  Moses  alone,  nix.  12, 13, 

camped  around  it,  in  order,  according  20  to  23;  kxiv.  1,2.     The  law promul- 

to  the  tribes,  ar.d  marched  in  order  af-  gated  from  mount  Sinai,  xx.  2  to  14, 

ter  it ;    and  then  a  cloud  was  over  it  Deut.  v.  6  to  18.     That  the  lam  wm 

by  day,  and  a  fire  by  night.     On  ac-  written  upon  two  tables  of  stone,  oiwi 

coi\nt  of  the  holiness  of  that  law,  and  that  it  was  loritten  by  thefnger  of  God, 

the  presence  of  Jehovah  in  it,  Jehovah  Exod.  xxii.  18;    xxxii.  15,  16.     Deuf. 

spoke  with  Moses  upon  the  propitiatory  ix.  10.     lltat    when    Moses    brought 

between  the  cherubs,  and  the  ark  was  those  tables  dou>n  from  the    mountain 

called  Jehovah  there.     That  it  was  not  the  second  time,   his  face  beamed  so 

lawful  for  Aaron  to  enter  within  the  that  he  covered  his  face  with  a  veil, 

veil,  except  with  sacrifices  and  incense,  while  he  talked  with  the  people,  Exod. 

est  he  should  die.     On  account  of  the  sxxiv.    29    to    35.       That  the  tables 

presence  of  Jehovah  in  that  law  and  were  laid    up  in  the    ark,  xxv.    16 ; 

around  it,  miracles  also  were  done  by  xl.  20;    Deut.  x.  5;    1  Kings  viii.  9. 

the  ark  in  which  that  law  was ;  as  that  T/tat  over  the  ark  teas  given  the  pro- 

the  waters  of  the  Jordan  were  divided;  pittatorff,  and  that    upon    this    were 

and,  while  the  ark  rested  ia  the  middle  of  placed    cherubs  of   gold,  Exod.   xxv. 

it,  thepeoplepassedoverondry  ground.  17  to  91.      I^al  t/te  ark,  with  the 

That  by  its  being  carried  around,  the  propitiatory/    and    the    cherubs,    was 

walls  of  Jericho  fell  down.    That  Da-  put  into  the  tabernacle;    and  that  it 

gon,  the  god  of  the  Philistines,  first  fell  made  the  first,  and  thus  the  inmost  of 

on  his  face  tiefb  e    t    and  afterwards,  it;   and  that  the  table,  overlaid  with 

being    severed    fro  n  the    head    with  gold,  upon  which  was   the  bread  of 

ihe  two  palms  of  the  1  a  ds  lay  upon  faces  and  the  altar  of  gold  for  incense, 

the    threshold    of  ti      to    pie      That  and  the  candlestick  with  lamps  of  gold, 

on    account  ol     t    tl  e    Be  h  hemites  made  the  exterTtal  of  the  tabernacle: 

were   smitten,  to    several    thousands,  and  the    ten    curtains  of  fine  linen. 

That    Uzzah,    beoa    e    he    touched  purple    and    scarlet,    the   most    exter- 

it,   died,      Th-it  th  s   ark      as  intro-  nal  of  it,  xxv.  1  to  the  end ;  xxvi.  1 

duced   by  Dav  d     nto   Z  o       with   a  to  the  end ;  xl,   17  to  2S.      That  the 

sacrifice    and  jub  lations      and  after-  place  where  the  wk  was,  was  called  the 

wards   by  Solon  on     n  o  tl  e    temple  holy  of  holies,  xxvi.  33.       That  the 

at  Jerusalem,  where  it  made  its  se-  whole  people  of  Israel  encmnped  <wouna 

cret      recess,     besides     many     other  the  tabarnacle,  in  order,  according  to 

things;    fi'om  which   it    is    manifest,  the  tribes,  and  marched  in  order  cfter 

that  the  decalogue  was  holiness  itself  it,  Num.  ii.  1  to  the  end.     That  there 

in  the  Israelitish  church.  was  then  over  the  tcdiemacle,  a  cloud  % 

994.  The  things  which  are  adduced  day,  and  afire  by  night,  Exod.  xl.  38, 

above  concerning  the  promulgation,  ho-  Num.  ix.  15,  16  to  the  end;xiv.  14, 

liness  and  power  of  that  law,  are  found  Deut.  i.  33,     T^at  Jehovah  spoke  with 

in  these  passages  in  the  Word :   That  Moses  over  the  ark  between  tJie  cherubs, 

Jehovah  descended  upoh  nunmt  Sinai  in  Exod.  xxv.  ^.     Ntim.  vii.  89,   That 

fire,  and  that  then  the  mountain  smoked  the  ark,  from  the  law  in  it,  was  called 

and  trembled,  and  that  there  were  than-  Jehovah  there ;  for  Moses  said,  when 

dmngs,  lightnings,  a  heavy  cloud,  and  thearkwent forward,  Arise,  J^novAu; 

the  voice  of  a  trumpet,  Exod.  xix.  16  to  and  when  it  rested.  Return,  Jehovah, 

18.     Deut,  iv.  11 ;  V.  19  to  23.     That  Num.  x.  35,  36,  &c.   2  Sam.   xi.  2. 

the  people,  before  the  descent  of  Jeho-  Pa.  cxxxii,  7,  8.      That  on  account  of 

vah,  pr^fcred  and  sanctified  themselves  the   holiness  of  that  law,  if  was  not 

for  three  datfs,  Exod,  xix.  10, 11, 15.  lawful  for  Aaron  to  enter  witMn  the 

That  the  mountain  was  hedged  around,  veil,  except  with  sacrifices  and  incense, 

in  order  that  no  one  should  approach  Lev,  xvi.  2  to  14,  and  the  following 


.,.^le 


212  Thb  Catechism  or  Decalogue  explained, 

verses.  That  from  the  presenci  of  the  Deut.  iv.  13  23;  v.  9,  3;  ix  0  Josh. 
Lord's  power  in  the  lam  which  luas  iii.  11 ;  1  Kings  viii.  J9,  iil ;  Ret.  ix 
in  the  ark,  the  waters  of  the  Jordan  19 ;  and  elsewhere.  Since  co^wnant 
were  separated;  and  whilst  it  rested  signifies  conjunction,  tliereftire  it  is 
in  the  midst,  the  people  posset^  oner  said  concerning  the  Lord,  7'hat  Hi 
on  dry  ground,  Josh.  iii.  I  to  17;  shall  be  for  A  covenant  to  the  people. 
iv.  5  to  20.  That  at  carrying  around  Isaiah  j3ii.  6 ;  slix.  9 ;  and  He  is  call- 
the  ark,  the  walls  of  Jericho  fell  do«m,  ed  the  Angel  or  the  riovENANT,  Mai. 
Josh.  vi.  1  to  20.  That  Dogon,  the  iii.  I ;  and  his  blood,  the  blood  of  toe 
god  of  the  Philistines,  fell  doion  upon  covenant.  Matt.  xxvj. 28;  Zech,  ix.]  1 ; 
the  ground,  before  the  ark,  and  idler-  Exod.  xxiv.  4  to  10 :  and  therefi  re 
wards  lay  upon  the  threshold  of  the  the  Word  is  called  the  Old  Covenant 
temple,  severed  from  the  head,  and  the  ANDTHBNEwCovENANT;forcovenanta 
palms  of  the  hands  being  ait  off,  1  are  made  for  the  sake  of  love,  friend- 
Sam.  V.  That  the  Bethskemites,  on  ship,  consociation  and  conjunction. 
account  of  the  ark,  were  smitten,  to  286.  So  great  holiness  and  so  great 
several  thousands,  v.  and  vi.  That  power  were  in  that  law,  because  it  waa 
Uzzah,  because  he  touched  the  ark,  a  summary  of  all  things  of  religion ;  for 
died,  3  Sam.  vi,  7,  That  the  ark  it  was  written  upon  two  tables,  one  of 
was  introduced  into  Zion  by  David,  which  contains,  in  a  summary,  all 
with  sacrifices  and  jubilations,  vi.  1  things  which  regard  God ;  and  the 
to  19.  That  the  ark  was  introduced  other,  in  a  summary,  all  things  which 
by  Solomon  into  the  temple  of  Jem-  regard  man:  therefore  the  com- 
salem,  where  it  made  the  secret  recess,  mandments  of  that  law  are  calUid 
1  Kings  vi.  19,  and  the  following  verf  The  Ten  Words  Ex  \x\iv  2H  ■ 
es ;  viii.  3  to  9.  Deut  ii  13  ix  4  They  were  ea 
285.  Since  through  that  law  there  called  because  ten  signifies  all,  and 
is  conjunction  of  the  Lord  with  man  words  signify  truths  for  there  were 
and  of  man  with  the  Lord,  it  is  more  than  ten  words  That  ten 
therefore  called  the  covenant  and  signifies  all  and  that  tithes  were 
,  'THE  TESTiwofiY ;  the  covenant,  hecaxiie  instituted  on  account  of  that  signi 
it  conjoins,  and  the  testimony,  because  fication  may  he  seen  in  the  \poca 
it  confirms  the  articles  of  the  covenant  lifse  Revealed  n  101  and  that 
for  covenant,  in  the  Word,  signifies  that  law  i«  a  summary  of  all  things 
conjunction,  and  testimony,  the  con  of  religion  will  be  seen  in  what 
firmalion  and  attestation  of  its  articles,  follows. 

On  this  account  those  tables  were  two,        287.  That  the  Decalogue,  in  the 

one  for  God,  and  the  other  for  man.  Sense  of  the  Letter,  contains  the 

Conjunction  is  effected  by  the  Lord,  general  Precepts  of  Doctkine  and 

but  only  when  man  does  the  things  Life  ;  but,  in  the  Spiritual  and  Ce- 

which  are  written  in  his  tahle;  for  the  lestial  Sense,  all  universally 
Lord  is  continually  present,  and  wishes        It  is  Icnown,  that  the  decilogue  is 

to  enter;  but  man,  from  the  freedom  called,  in  the  Word,  by  way  of  eini- 

which   he  has  from  the   Lord,    must  iience,  the  Law,  because  it  contain'' 

open ;  for  He  says.  Behold  I  stand  at  all  things  which  are  of  doctrine   and 

(Ae  door  and  knock;    if  any  one  hear  life ;  for  it  contains  not  only  ail  things 

lay  voice,  and  open  the  door,  I  mil  go  which  regard  God,  but  also  all  which 

in  to  him,  and  swp  with  Mm,  and  he  regard  man ;    wherefore  that  law  was 

with  Me,  Rev.  iii,  20,     That  the  ta-  written  upon  two  tables,  one  ofnhich 

bles  of  stone,  on  which  the  law  was  treats  of  God,  the  other  of  man      It 

written,  were  called  the  tables  of  is    also    known,    that    all    tilings  of 

the  covenant,  and  that  the  ark  was  doctrine    and    life   have  reference   to 

fi^m  them  called   the    ark   of  the  love    to    God    and    love  towards  the 

COVENANT,  and  the  law  itself  THE  cov-  neighbor;    all    thing':  of  these  love* 

EN.tHT.  may  be  seen,  Num.  x.  33;  are    contained     in     the     decalogue 


as  to  its  External  ajid  Internal  Sense.  213 

That  the  whole  Word  leaches  nothing  law,  in  a  strict  sexse,  is  meant 

else,  ie  evident  from  these  words  of  the  the  secalooue,  is  knotvn ;  but  that 

Lord  :  Jesus  scdd,  JTtou  shall  love  the  by  the  law,  in  a  wider  sense,  are 

Lord  thy  God  from  thy  whole  heart,  and  me  a^t  the  statutes  given  by  Mq- 

tn  thy  whole  soul,  mtd  m  thy  whole  ses  to  the  sons  of  Israel,  is  evident 

mind;  and  the  neighbor  as  thyself ;  on  from  the   statutes  aiugly  in   Exodus, 

these  two  eoamiandments  hang  the  law  in  that  they  axe  called  the  taw;    ae, 

and  the  prophets.  Matt.  xxii.  37  to  40.  This  is  the  law  of  the  sacrifice,  Lev. 

The  law  and  the  prophets  signify  the  vii.  1.     This  is  the  law  of  the  sacrifice 

whole  Word.     And  again;  A  certain  of  peacerofferings,  vii.  7,  IL     TMs  is 

lawyer,  tempting  Jesus,  said,  Master,  the  law  of  the  bread^offering,  vi.  7,  and 

what  shall  I  do,  tltat  I  may  inherit  the  following  verses.     This  is  the  law 

eternal  life  ?     And  Jesus  said  to  him,  for  the  whole  burnt-offering,  for  the 

What  is  written  in  the  law?     How  bread-offering,  fm-  the  sacrifices  of  sin 

readest  tlwu?    And  he,  answering,  said,  and  trespass,  and  for  consecrations,  vii. 

Thou  shttlt  love  the   Lord  thy  God  37.     Tliis  is  the  lam  of  the  beast  and 

from  thy  whole  heart,  and  from  thy  of  the  bir.d,xi.  46,  and  the  following 

whole  soul,  and  from  thy  whole  strength,  verses.     This  is  the  late  of  one  bring- 

andfromthywholemind;  andtheneigh-  ing  forth,  for  a  son  and  a  daughter, 

borasthyself  And  Jesus  said,QoTHis,  xii.  7,     This  is  the  law  of  leprosy,  xiii 

AND  THOU  SHALT  LIVE,  Luke  X.  25  to  59  J  xlv.  2,  32,  54,  67.     This  is  the 

28.      Now,  because  love  to  God  and  law  of  one  affected  with  the  ffuof,,  xv. 

love  towards  the  neighbor  are  all  things  31.      This  is  the  law  of  jealousy.  Num. 

of  the  Word ;  and  the  decalogue,  in  the  v.  29,  30.     TMs  is  the  law  of  the  iVna- 

first  table,  contains  in  a  summary  all  arite,  vi.  13,  21.     This  is  the  law  of 

things  of  love  to  God ;    and   in   the  cleansing,  xix.   14.     This  is  the  low 

second   table,   all  ,  things  of  love   to-  concerning  the  red  heifer,  xix.  2.     The 

wards  the  neighbor ;    it   follows,  that  law  for  the  king,  Deut.  xvii.  15  to  19. 

it   contains   ail  things   which   are  of  Yea,  the  whole  book  of  Moses  is  callea 

doctrine  and  life.     From  a  sight  of  the  the  law,  xxxi.  9,  11,  12,  26;    besides 

two   tables,   it  is   manifest,  that  they  also  in  the  New  Testament,  as  Luke 

were  so  conjoined,  that  God  from  his  ii.  ^;  sxiv,  44;  John  i.  46;    vii.  il2, 

table  may  look  to  man,  and  that  man  23;  viii.  5,  and  in  other  places.    That 

(iom  his  may  look   to  God,  reeipro-  these  statutes  are  meant  by  the  works 

cally;    and   thus  that  there   is  a  re-  of  the  iaw,  by  Paul,  where  he  says,  that 

ciprocai     looking,     which     is     such,  man  is  justified  hy  faith,  witlumt  the 

that  God,  on   his  part,  never  ceases  works  of  the  law,  Rom.  iii.  28,  is  plainly 

Co     look     at     man,    and     to     work  manifest  from  what  there  follows ;  and 

such  things  as  are  of  his  salvation ;  also  from  his  words  to  Peter,  whom  he 

and  if  man  receives  and  does  those  censured  for  Judaiziug,  where  he  says, 

things  which  are  in  his  table,  recip-  three  times  in  one  verse,  that  no  one  is 

rocal  conjunction  is  effected,  and  then  justified  by  the  works  of  the  law.  Gal. 

it  is  done  according  to  the  words  of  the  ii.  14  to  16.     That  by  the  law,  in 

Lord  to  the  lawyer,  Do  this,  and  thou  the   widest   sense,    is  meant  the 

shall  live.  whole  Word,  is  manifest  from  these 

2S8.  In  the  Word,  the  Jaw  is  often  passages ;  Jesus  said.  Is  it  not  written 

mentioned ;  and  it  shall  be  said  what  is  in  your  law,   Ye  are  gods,  John   x. 

meant  by  it  in  a  strict  sense,  and  what  34.     This  is  written,  Psalm  Ixxxil.  6. 

is  meant  by  it  in  a  wider  sense,  and  The    multitude    answered.    We    have 

ivhat  in  the  widest  sense.     In  a  strict  heardfromvHK^AW,  that  Christ  abideth 

sense,  by  the  law  is  meant  the  deca-  forever,  John  xii.  34.     This  is  written, 

logue ;  in  a  wider  sense,  are  meant  the  Psalm  Ixxxix.  29 ;  ex.  4 ;  Dan.  vii.  14. 

statutes  given  by  Moses  to  the  sons  of  'I^at    the    Word   written    in  THEm 

Isrjfil  ;    and   in  the  widest,  is  meant  hAvi  might  be  fulfilled,    They  hated  3Ie 

the    whole   Word.      That     by    the  without  cause,  John  xv.  25.     This  is 


bv  Cookie 


214  The  Caiecimm  or  Decalogue  eai^latned, 

written,  Paalm  xsxv.  19.     The  Phar-  wMch  one,  tajdtig,  sowed  in  Ms  field 

isees  said.  Hath  any  one  of  the  mlers  loMeh  is  less  than  all  seeds,  biit  «  hen  il 

Believed  on  Htm  ?     But  the  multitude  hath  grown  wp,  it  is  greater  than  thi 

which  knoweth  not  the  law,  John  vii.  herbs,  and  hecometh  a  tree,  so  that  the 

48,49.     Xt  is  easier  Jvr  heaven  and  winged  tribes  i^  heaven  come  and  nest  in 

earf h  to  pass  away,  than  f or  oriE  TITTLE  its  branches.  Matt.  xiii.  31,  32;  Mark 

OFTHB  LAw*o/ffi7,Lukexvii.  17.   By  iv.31,  32;  Luke  xiU.  18,  19.     Com 

the  lion  there,  is  meant  the  whole  Sa-  pare  also  Ezekiel  xvii.  2  to  8.     That 

cred  Scripture  ■  be'^ide':  in  a  thousand  there  is  such  an  infinity  of  spiritual 

plaices  in  David  seeds,  or  truths,  in  the  Word,  may  be 

289     That  the  decalogue    m  the  evident  from  the  wisdom  of  the  angels 

spiritual    aud    celestidl    sense     con  whichisallfrom  the  Word;  thisincreaa- 

tains     nniversallj      ail    the    prei,epf>i  es  with  them  to  eternity,  and  the  wiser 

of    doi,trine    and    of   hfe     thub    all  they   become,  the  more  clearly  they 

things  of  faith  and  charity  is  beca  ise  see  that  wisdom  is  without  end,  and 

the  Word,  in  the  sense  of  the  letter,  perceive    that    themselves    are    only 

in  every  and  each  thing-  of  it,  or  in  in  its  entrance,   and   that  they   can- 

the  whole  and  in  every  part,  contains  not,    as   to    the    minutest   particular, 

two  interior  senses ;  one  which  is  call-  attain   to   the   divine    wisdom   of  the 

ed  spiritual,  and  another  which  is  call-  Lord,  which  they  call  an  abyss.     Now, 

ed  celestial;    and   because,  in  these  since  the  Word  is  from  this  abyss,  be- 

senses,  divine  truth  is  in  its  light,  and  cause  from  the  Lord,  it  is  manifest, 

divine  goodness  in  its  heat.     Now,  be-  that  in  all  parts  of  it  there  is  a  kind 

cause  the  Word,  in  the  whole  and  in  of  infinity, 
every  part,  is  such,  it  is  necessary  that 

thetencommandmentsofthedecaiogiie  The  First  Commandment. 

be  explained  according  to  those  three 

senses,  which  are  called  natural,  sptr-  ^*"'^  ^''°''  ""'  '"' '"  "*««  another  God 
itual,  and  eele'^tral     That  the  Word  b<fo>emy  faces. 

is    such,   may  be    evident    from    the        2Q1    Theie  are  the  words  of  the  first 

things  «hich  haie  been  demonstrated  commandment,  Ewd.  xx,  3;  Deut.  v, 

above,  m  the  chapter  concerning  ihe  7  ,  by  which,  m  the  natural  sense. 

Sacred  Scripture,  or  THt,  Word,  n  which  is  the  sense  of  the  letter,  is  first 

193  to  208  ot  all  meant,  that  idols  are  not  to  be 

290.  No  one,  unless  he  knows  what  worshipped  ,  for  it  follows,  Thou  shalt 

the  Word  is,  can  get  at  any  idea,  that  not  make  to  thee  a  carving,  or  any 

there  is  inhnity  in  everypart  of  it ,  that  figure,    whtch     is     in    the     heavem 

is,  that  It  contains  innumerable  things,  above,  and  tehtcli  is  in   the  earth  be 

which  noteven  the  angels  can  draw  out.  neath,  and  which  is  in  the  waters  under 

Every  thing  there  may  be  likened  to  a  the  earth;  thou  shalt  not   bow  down 

seed,  which  may  grow  up  from  the  thyself  to  them,  and  shalt  not  wor- 

ground  into  a  great  tree,  and  produce  ship    them,   because    I,  Jehovah,  a« 

abundanceof  seeds,  from  which  again  thv    God,    a    jealous    God,    Exod 

may  be  similar  trees,  which  together  xx.    3,     4,     5,     6.      That     by    this 

make  a  garden ;    and  from  the  seeds  commandment     it     is     first    of    all 

of  this,  other   gardens ;    and  thus  to  meant,  that  idols  are  not  to  be  wor 

infinity.      Such  is  the  Word   of  the-  shipped,    was     because,    before    this 

Lord,  in    every   part,    and    such   es-  time,  and  after  it,  even  to  the  coming 

pecially  is  the  decalogae;  for  this,  be-  of  the  Lord,  there  was  idolatrous  wor- 

cause  it  teaches  love  to  God  and  love  ship  in  a  great  part  of  Asia :  the  cause 

towards  the  neighbor,  is  a  short  sum-  of   that    worship    was,  that    al!    the 

mary  of  the  whole  Word.     That  the  churches,  before  the  Lord,  were  repre- 

Word  is  such,  the  Lord  also  explains  sentative  and  typical ;    and  the  types 

by  a  similitude,  thus:  Tkeldngdom  of  and  representations  were  such,  that  di- 

Giid  is  like  a  grtdn  of  mustard-seed,  vine  things  were  set  forth  under  various 


b,C.ooglc 


as  to  tts  External  and  Internal  Seme.  215 

figures  and  images,  which  the  people,  worshipped,   because  He  is   Jehovah, 

when   t'leir   significations   were  oblit-  who  came  into  the  world,  and  made  re- 

erated,    began   to    worship    for    gods,  demption,  without  which  not  any  man, 

That  the  Israelitish  nation   also  was  nor  any  angel,  coidd  have  been  saved, 

in  such  worship  when  in  Egypt,  may  That  besides himthere  isnootherOo*!, 

be  evident  from  the  golden  calf  which  is  evident  from  these  pa;«ages  in  the 

they  worshipped  in  the  wilderness  in-  Word :    It  shall  be  said  in  that  day, 

3l«ad  of  Jehovah  ;  and  that  afterwards  BeJiold,  this  is  our  God,  whom  we  haoe 

they  were  not  alienated  from  that  wor-  expected  that  he  should  deliver  us';  thisis 

ship,  is  evident  from  many  places  in  the  Jehovah,w}tom  we  haoe  expected !  let  us 

Word,  both  historical  and  propheticaJ.  exult  and  be  gladin  his  salvation,  Isaiah 

2ffiJ.    By  this  commandment.  There  xxv.  Q.    The  voice  ofoTie  crying  in  the 

shall  not  be  to  thee  onotherGvd  before  my  wilderness,  Prepare  ye  a  wayforJeho 

/^ace£,in  thenataralsensejisalsomeant,  vah,  make  smootkin  the  desert  a  path 

that  no  man,  deader  alive,  is  to  be  wor-  for  our  God;  for  the  glory  of  Jehovah 

shipped  as  a  god ;  which  also  was  done  shcill  be  revealed,  and  allfiesh  shaU  see 

in  Asia  and  around  it,  in  variousplacea.  together.     Behold!  the  Lord  Jehovah 

Many  gods  of  the  nations  were  no  oth-  cometh  in  the  JKlghty  One,  He  shall 

er;     as    Baal,   Ashtaroth,    Chemosh,  feed  his  fock  like  a  shepherd,  nhZ,  5, 

Milcom,  Beelzebub;    and  at  Athens  11.     Only   in   thee  is  God;    besides, 

and  Rome,  Saturn,  Jupiter,  Neptune,  there  is  no  God ;  verily  thou  art  a  God 

Pluto,  ApoJlo,  Pallas,  &c. ;    some  of  concealed,  O  God  of  Israel,  the  Sav- 

whom  they  worshipped  first  as  saints,  ior,  kIv.  14,  15.     Am  not  I  Jehovah, 

afterwards  as  divinities,  and  lastly  as  and  there  is  no  God  else  beside  Me  "! 

gods.     That  they  also  worshipped  liv-  a  just  God  and  a  Savior  there  is  not 

ing  men  as  gods,  is  evident  from  the  beside  Mel    xlv.  21,  22.     /  am  Jeho- 

edict  of  Darius  the  Mode,   that  no  vah,  and  beside  me  there  is  no  Savior, 

one,  within   thirty   days,   should    ask  xliii.  11 ;     Hosea  xiii.   4.      That  aB 

any   thing  of  God,    but  of  tho  king  fesh  may  know,  that  I  Jehovah  am  thi 

alone;     if  otherwise,    he   should    be  Savior,  arad  thv  Redeemer,  Isaiah 

cast  into  a  den  of  lions,  Dan.  vi.  8  to  xlix.  26  ;  Ix.  16.     As  for  our  Redebh- 

the  end.  er,  Jehovah  of  hosts  is  his  name,  xlvij. 

293.  In  the  natural  sense,  which  is  4  ;  Jer,  I.  34.  Jehovah,  my  Rock  and 
the  sense  of  the  letter,  is  also  meant  my  Rebeemeb,  Psalm  xix.  14.  Thus 
by  this  commandment,  that  not  any  sairf-TeAouoA,  thyRbdeemeb,  (Ae  .Hi>- 
one,ex.cept  God,  and  that  not  any  thing,  ly  One  of  Israel,  I  am  Jehovah  thy 
except  that  which  proceeds  from  God,  God,  Isaiah  xlviii.  17;  xliii.  24;  xlix. 
is  to  be  loved  above  al]  thin^,  which  is  7.  Thus  said  Jehovah,  thy  Redeem- 
also  according  to  the  words  of  the  Lord,  er,  /  am  Jehovah,  that  maketh  all 
Matt.  xxii.  35  to  37 ;  Luke  x.  25  to  things,  even  almie  by  Myself,  div.  24, 
28;  ibr  he  who  and  that  which  is  Thus  said  Jehovah,  the. King  of  Israel, 
loved  above  all  things,  is  to  the  and  his  Redeemer,  Jehovah  of  hosts,  1 
lover  a  god  and  divine ;  as,  whoso-  am  the  First  and  the  Last,  and  beside 
ever  loves  himself  above  all  things,  Me  there  is  no  God,  xHv.  6.  Jehovah 
or  also  the  world,  to  him  himself  or  o/'Aosfsis  Ais  »a»ic,  ondTHY  Redebm- 
the  world  is  his  god ;  which  is  the  er,  the  Holy  One  of  Israel,  shall  he 
cause,  that  the  same  do  not  in  heart  called  the  God  of  the  whole  earth,  liv, 
acknowledge  any  god ;  they  therefore  8.  Abraham  doth  not  knoto  us,  Israel 
are  conjoined  with  their  like  in  hell,  doth  not  acknowledge  us;  Thou,  Jeho- 
where  are  collected  all  who  have  loved  vah,  art  o«r  Father,  our  Redeemer, 
themselves  and  the  world  above  all  from  an  age  is  thy  name,  Ixiii,  16. 
things.  A  Child  is  bom  to  us,  a  Son  is  given  to 

294.  The  spiritual  sbnsf.  of  this  us,  whose  nameis  Wonderfvl,  Counsel 
commandment  is,  that  no  other  God  lor,  God,  Hero,  Father  op  eternity, 
than  the  Lord  Jesus  Christ  is  to  be  the  Prince  of  peace, 'm  6.     Behold  tlie 


lostecb,  Cookie 


216  TAe  Catechism  or  Decalogue  ewplatned,- 

dags  mill  come,  when  I  sAaU  raise  up  to  three  stories,  in  the  lowest  of  which 

Daoid  a  rigMeous  Branch,  who  shall  are  those  who  have  confirmed  them- 

reign  King,  and  this  is  his  name,  Jb-  selves  in  favor  of  three  Gods  from  eter- 

HovAH  OUR  RIGHTEOUS  NESS,  Jer.  xxiii.  nity  ;  in  the  second  and  third  stories 

5,  6;xxxiii.  15,  16.     JPhilip  said  to  are  those  who  acknowledge  and  be- 

Jesus,  8h«w  us  the  Father.    Jesus  said  lieve  in  one  God,  under  a  visible  human 

to  him,  He  who  seeth  Me,  seeth  the  Far  form,  and  the  Lord  God  the  Savior  to 

(Aei*.    Believest  thou  not  that  I  am  in  be  that  God.     The  sensual  and  corpo- 

tke  Father,  and  the  Father  in  Me  ?  real  man,  because  he  is  merely  natural, 

John  xiv.  8,  9.     In  Jesus    Cltrist  all  viewed  in  himself,  is  altogether  an  an- 

the  Jiilness  of  the  Godhead  dwelleth  imal,  and  only  differs  from  a.  brute  ani- 

hodtly.   Col.    ii.   9.     We   are   in  the  mal,  in  that  he  is  able  to  speak  and 

JVaf  A,  in  Jesus  Christ ;   This  is  the  reason ;  wherefore  he  is  like  one  living 

true  God  and  eternal  life.    Little  ehil-  in  a  menagerie  where  are  beasts  of  eve- 

dren,    keep  yourselves  from   idols,    1  ry  kind,  and  where  he  sometimes  acts 

John  V.  20,  21.     From  these  passages  the  lion,  and  sometimee  the  bear,  and 

it  is  clearly  manifest,  that  the  Lord  our  sometimea  the  tiger,  leopard  of  wolf; 

Savior  is  Jehovah  Himself,  who  is  at  yea,   he   can  also  act  the   sheep,  but 

the  same  time  the  Creator,  Redeemer,  then   he   laughs   in   his   heart.      The 

and  Regenerator.     This  is  the  spiritu-  merely   natural   man   does   not  think 

al  sense  of  this  commandment.  concerning  divine  truths,  except  from 

295.  Tjib  celestial  sense  of  this  the  things  of  the  world,  thus  from 
commandment  is,  that  Jehovah  the  the  fallacies  of  the  senses;  tor  he 
Lord  is  Infinite,  Immense  and  Eternal;  cannot  elevate  his  mind  above  them, 
that  He  is  Omnipotent,  Omniscient  and  Wherefore  the  doctrine  of  his  faith 
Omnipresent ;  diat  He  is  the  First  and  may  be  compared  to  a  pudding  made 
the  Last,  the  Beginning  and  the  End ;  of  chafi",  which  he  eats  as  a  dainty,  or 
who  Was,  Is,  and  Will  Be ;  that  He  is  as  it  was  commanded  Ezekiel,  the 
Love  itself,  and  Wisdom  itself,  or  Good  prophet,  thdt  he  should  mix  wheat,  bar- 
itself  and  Truth  itself;  consequently,  ley,  beans,  lentiles  and  spelt,  with  man's 
Life  itself;  thus  the  Only  One,  from  or  cow's  dung,  and  make  for  himself 
A'hom  are  all  things.  bread   and  cakes,  and  thus  represent 

296.  AH  who  acknowledge  and  wor-  the  church,  such  as  it  was  with 
ship  any  other  God,  than  the  Lord  the  the  Israelitish  nation,  Ezek  iv  9, 
Savior  Jesus  Christ,  who  is  Himself  Je-  and  the  foUowmg  verses  It  is  similar 
hovah  God  in  the  human  form,  sin  with  the  doctrine  of  the  church,  which 
against  this  iirst  commandment ;  just  is  founded  and  built  upon  three  divine 
so  also  do  those  who  persuade  them-  persons  from  eternity,  each  of  whom 
selves  that  there  are  three  divine  per-  singly  is  God.  Who  would  not  see 
sons  actually  existing  fix>ni  eternity,  the  enormity  of  that  faith,  if  it  should 
These,  as  they  confirm  themselves  in  be  exhibited,  such  as  it  is  in  itself,  in  a 
that  error,  become  more  and  more  nat-  picture  before  the  eyes,  as  if  the  three 
Ural  and  corporeal,  and  then  they  can-  should  stand  in  order  by  each  other, 
not  comprehend,  internally,  any  divine  the  first  distinguished  by  a  sceptre  and 
truth ;  and  if  they  hear  and  receive  it,  crown  ;  the  second  holding  in  his  right 
still  they  defile  and  disguise  it  with  hand  a  book,  which  is  the  Word,  and 
fellacles.  Theymay, therefore, becom-  in  his  left,  a  cross  of  gold  sprinkled 
pared  to  those  who  live  in  the  lower  with  blood ;  and  the  third  girded  with 
story  of  a  house ;  or  in  a  room  under  wings,  standing  upon  one  foot,  in  the 
ground,  and  on  that  account  do  not  effort  of  flying  and  operating;  over 
hear  any  thing  that  those  who  are  in  which  is  written,  These  three  Pbr- 
the  second  and  third  story  say  to  each  aotfs,  being  as  many  Gods,  are  one 
other,  because  the  covering  over  head  Gon.  What  wise  man,  seeing  this 
prevents  the  sound  from  penetrating,  picture,  would  not  say  with  himself, 
The  humin  mind  is  like  a  house  of  Oh,   what   a   fantasy!    Bui  he  would 


^'a'^ 


as  to  its  tlxtemal  and  Internal  Seme.  217 

Bay  otheiu'ise,  if  he  should   see   the  scribed  frum  the  Old  Testament  into 

picture  of  one  divine  Person,  with  rays  the  New  ;  where,  instead  of  Jehovah, 

of   lieavenly  light  aiound    the  bead,  Lord  is  named,    as  Matt.    xxii.  35 ' 

with  this  superscription.  This  is  our  Luke  x.  27 ;  compared^  with   Deut.  vi, 

God,   at    the    same    time,     Crea-  5;    and  in    other  places.     That    the 

TOR,  Redeemer  and  Rbgensrator,  name  Jesws  is  in  like  manner  holy,  is 

THUS  THE  Savior.     Would  not  that  known   from  the  apostle  saying,   that 

wise  man  kiss  thia  picture,  and  carry  it  at  that  name  the  knees  in  the  heavena 

home  in  his  bosom,  and  with  the  sight  of  and  in  the  earths  are  and  must  b*'  bowed; 

it,  delight  both  his  own  mind,  and  the  and  moreover,  that  it  can  be  named  by 

minds  of  his  wife  and  children  and  ser-  no  devil  in  hell.     The  names  of  God, 

vants  t  which  are  not  to  be  taken  iu  vain,  are 
several,    as    Jehovah,  JeJiovah    God, 

The  Second  Commandment.  JehovaJt  of  hosts,  the  Holy    One  of 

™,        I  ,,      u  1    tu    i\T         J-  T I  Israel,  Jesus    Christ,    and   the  Holy 

Ihou  shalt  not  take  the  J\ame  oj  Jeho-  c„,-_,Y 
vah  thy  God  in  vain ;  because  Jeho-        oas    i  i,    .l 

1      -n      ii  ij  I  ■  -1,1  I  *98.  In  the  SPIRITUAL  SENSE,  bv  the 

vah  will  not  hold  Inm  maakss,  wm  „  „      p  /^   i    •    „       *    n  .l  ,      i  ■  t 

.,.,..  .        .  =  '  name  or  God.  is  meant  al    that   vliinh 


ti^tth  his  name  ii 


e  of  God,  is  meant  all  that   yhich 


the  church  teaches  from  the  Word,  and 
297.  By  taking  the  name  of  Jehovah  by  which  the  Lord  is  invoked  and 
God  in  vain,  in  the  natural  sense,  worshipped ;  all  those  things  are  the 
which  is  the  sense  of  the  letter,  is  n^ne  of  God,  in  the  complex ;  where- 
meant  the  name  itself,  and  the  abuse  fore  by  taking  the  name  of  God  in  vain, 
of  it  in  various  conversiationSiespeciaily  ia  meant,  to  take  any  thing  thence  in 
in  filsehjods  or  lies  and  in  oaths  with  frivolous  conversation,  falsehoods,  lies, 
out  cause  and  for  the  purpo'^e  of  ev  execrations,  tricks  and  incantations; 
culpation  in  evil  intentions,  which  for  this  is  also  to  revile  and  blaspheme 
ire  execrations  and  m  tncka  and  in  God,  thus  his  name.  That  the  Word, 
cantationi  But  to  swear  by  God  and  and  whatever  of  the  church  is  thence, 
his  holiness,  the  Word  and  the  Gos-  and  thus  all  worship,  is  the  name  of 
ppl,  at  coronations,  at  inaugurations  God,  may  be  evident  from  these  pas- 
mto  the  priesthood  at  inductions  into  sages  IVont  the  rising  of  the  sun  my 
offices  of  trust  is  not  to  take  the  name  name  ihall  he  invoked,  Isaiah  xli.  25. 
of  God  m  vam  unless  the  swearer  after-  Ih  om  the  rising  of  the  sun  even  to  its 
wards  rejects  his  engagements  ae  vain,  ittting,  mif  name  shall  be  great  among 
But  the  name  of  God,  which  is  itself  the  nations;  andin  every  place,  incense 
holy,  is  to  be  constantly  used  in  the  shaU  be  offered  to  my  name.  Ye  pro- 
holy  things  which  are  of  the  church,  fane  my  name,  when  ye  say.  The  table 
as  in  prayers,  psalms,  and  in  all  wor-  of  Jehovah  is  polluted ;  and  ye  snuffat 
ship ;  and  also  in  preaching,  and  in  my  name,  when  ye  bring  the  torn,  the 
VTiiing  on  ecclesiastical  aifairs  :  the  lame  and  tlte  sick,  Mai.  i.  11,  12,  13. 
reason  is,  because  God  is  in  ail  things  All  people  uialk  in  the  name  of  their 
of  religion,  and  when  He  is  rightly  God,  and  we  will  walk  in  the  name  oJ 
invoked,  He  is  present  by  his  name,  Jehovah,  our  God,  Mich.  iv.  5.  They 
and  hears;  in  these  things  the  name  of  shall  uorship  Jehovah  in  one  place, 
God  is  hallowed.  That  the  name  of  where  He  shall  place  his  name,  Deut. 
.ieho-ab  God  is  iu  itself  holy,  is  evident  xil.  Ii,  11, 13,  14,  18 ;  xvi.  2, 6,  11,  15, 
from  that  name,  in  that  the  Jews,  since  16 ;  that  is,  where  his  worship  is.  Je- 
their  first  time,  have  not  dared,  and  do  sus  said.  Where  two  or  three  are  gathr 
not  dare,  to  siiy  Tehovah,  and  that,  on  ered  together  in  my  name,  there  I  am  in 
their  account,  neither  would  the  evan-  the  midst  of  them,  Matt,  xviii.  20.  As 
gelisfsaod apostles;  wherefore,  instead  many  as  received  Him,  He  gave  to 
of  Jehovah,  they  said  Lord;  as  is  them  power  that  they  might  he  sons  oj 
evident  from  various  passages,  tran-  God,  believing  in  kh  mime,  John  i 
28 


h,  Google 


218  The  Catechism  or  Decalogue  exjiaineef, 

12.  tie  who  dath  not  believe,  is  al-  his  quality,  ii  manifest  &om  names  Id 
readt/  judged,  because  he  hath  not  be-  the  spiritual  world,  where  no  man  re- 
lieved  in  the  name  of  the  Only-begotten  tains  the  name  which  he  received  at 
Son  of  God,  iii.  17.  Believing,  they  his  baptism,  and  from  his  father  or  an- 
thaU  have  Ufe  in  Ms  name,  xx.  31.  cestors,  in  the  world;  bulevery  one  there 
Jesus  said,  I  hove  manifested  thy  name  is  named  according  to  his  quality,  and 
to  men;  and  I  have  made  htowa  to  the  aageie  are  called  according  to  their 
t/tem  thy  noTne,  xvii.  26.  The  Lord  moral  and  spiritual  life  ;  these  also  are 
stdd,  I  have  a  fao  names  in  Sardis,  they  who  are  meant  by  these  words  of 
Rev.  iii.  4 ;  besides  in  many  other  the  Lord :  Jesus  said,  I  atn  the  good 
places,  in  which,  as  in  the  preceding,  Shepherd;  the  sheep  hear  his  voice,  and 
by  the  name  of  God,  is  meant  the  Di-  He  calletk  his  otvn  sheep  by  name,  and 
vine,  which  proceeds  from  God,  and  by  kadeth  them  out,  John  x.  3.  And  also 
which  He  is  worshipped.  But,  by  the  by  these :  Ikave  a  few  neunes  in  Sardis, 
name  of  Jesus  Christ,  is  meant  all  who  have  not  defiled  their  garments. 
of  redemption,  and  all  of  his  doc-  Whosoena-  overcometh,  J  will  write  up- . 
trine,  and  thus  all  of  salvation;  by  on  him  the  name  of  the  city,  Ntw 
Jesus,  all  of  salvation  by  redemption,  Jerusalem,  and  my  ntw  name.  Rev. 
and  by  Christ,  all  of  salvation  by  his  iv.  12.  Gabriel  and  Michael  arc  not 
doctrine.  the  names  of  two  persons  in  heaven, 
299,  In  THE  CBLESTiAi.  SENSE,  by  but  by  those  names  are  meant  all  in 
taking  the  name  of  God  in  vain,  is  heaven,  who  are  in  wisdom  concern- 
meant  that  which  the  Lord  said  to  the  ing  the  Lord,  and  worship  Him.  Also 
Pharisees :  All  sin  and  blasphemy  shall  by  the  name  of  persons  and  places  in 
be  remitted  onto  man,  but  the  blasphe-  the  Word,  are  not  meant  persona 
my  of  the  Spirit  shall  not  be  remitted,  and  places,  but  the  things  of  the  church. 
Matt.  xii.  31.  By  the  blasphemy  of  Inthenatural  world  also,  by  name,  is  not 
the  Spirit,  is  meant  blasphemy  gainst  meant  the  name  only,  but,  at  the  same 
the  divinity  of  the  Lord's  Human,  and  time,  the  quality  of  the  person,  because 
against  the  holiness  of  the  Word,  this  adheres  to  his  name ;  for  it  is  said 
That  the  Divine  Human  of  the  Lord  in  common  discourse,  "  He  does  thia 
is  meant,  by  the  name  of  Jehovah  for  the  sake  of  his  name,  or  for  the 
God,  in  the  celestial  or  highest  sense,  fameofaname;  This  man  has  a  great 
is  evident  from  these  words :  Jesas  said,  name ;"  by  which  is  signified,  that  he 
Father,  glorify  thy  name  ;  and  a  i«  celebrated  for  such  thing-  as  ire  in 
voice  came  out  from  heaven,  saying  J  1  mi  a  for  ngenu  v  e  ud  t  n  ner  t 
have  both  glorified,  and  will  glonjy  and  so  fortl  "tt  ho  does  not  know 
again,  John  xii.  28,     Whatsoever  ye  tl  at  he  vho  defames  and  calumn  ates 


e,  this  I  wilt  do,  that  anyone  as  to  h  s 

the  Father  may  be  glorified  in  the  Son  calumn  ates  also  tl  e  act  o  a  ot  his  I  fe  7 

if  ye  sltall  ask  any  thing  in  my  name  They  are  conjo  ned  n  idea  thence  the 

I  will  do  it,  xiy.lS,li.     In  the  Lords  fame  of  h  s  nan  e  per  shea      In   hke 

Prayer,  by  Hallowed  be  thy  name     n  nanne     «hoe  er  ut  e  s    1  srespec  fei 

the  celestial  sense,  no  other  is  sioni  ly  tl  e  iian  e  of  a  ki  g    a  duke  or  a 

fled ;  and  also  by  name,  Exod.  xxiii.  21  g  andee  ca.  ts  reproach  also  upon  the  r 

Isaiah    Ixiii.    16.       Since    blasphemy  majesty  and  d  gn  t)      so  al  o  he  who 

of  the  Spirit  is  not  remitted  to  maji  ac-  tters  he  name  of  any  one      th  a  tone 

cording  to  the  words.  Matt.  xii.  31,  33  of  co    e    pt    at  the  sa  ne        e  vd  fiea 

andthis,  in  the  celestial  sense,  is  meant  tl  e  ac  o  s  of  h  s      fe      Tl  e  ca  e    s 

therefore  it  is  added  to  this  command  s  m  lar  v  th  every  per  on  wl  ose  nan  e 

rmnt,  Because  Jehovah  win  not  hold  h  m  that    a    vho  e  qual  y  and  consequent 

guiltless  who  taketh  his  name  in  va%ti  fa  ne  acco  d  ng  to  the  laws  ot  all  k  ng 

300.  That  by  the  name  of  any  one  doms,  it  la  not  allowable  to  blast  and 

is  not  meant  his  name  only,  ))ut  also  all  defame. 


i/GoogIc 


(M  to  iU  E-£tei  nal  and  Internal  Sense.  216 

The  Third  Commandment.  said,  that    He  is    Lord  aho   of  the 

D         J.     ^i     t-  ii  ^i  n       ji  ,  ii  Sabbatk,  Matt.  xii.  8;    Mark  ii.  28 

Rfmember  trie  Sabbatk  Day,  that  thou  ■■    ,       .   .  ■  ,  tj       ■  j  .u- 

7       -,.  J       -J       Ji    ^  I    u  I  1  Luke  VI,  5;  and  because  Hesaid  this, 

keep tt mill i  stxdays  thou  shall  labor  ..  c  ,,        .u  .  4.1,  ,  j  4. 

J  J      If  J I  J       I  ,  ji  it  follows  that  that  day  was  representa- 

aad  do  all  tky  work;    but  the  sec-  ....■  '  "^ 


<.uy  ts  u  uauuut/tiujbtiuvuiiuttf 

God. 


enih  day  is  a  Sabbatk  to  Jekovak  thy        n^^    n    .1  j        ,   - 

„    ,     ^  *        303.  By  tl.is  command  me  Qt,  1 


3  signified  the  ref- 

301.  That  this  is  the  third  command-  ormation  and  regeneration  of  man  by 
ment,  may  be  seen,  Esod.  xx.  8, 9, 10 ;  the  Lord  ;  by  the  six  days  of  labor, 
and  Deut.  t.  13,  13.  8y  this  iu  the  the  combat  against  the  flosh  and  its 
NATURAL  SENSE,  which  is  the  sense  of  concupiscences,  and,  at  the  same  time, 
the  letter,  is  meant,  that  six  days  are  against  the  evils  and  falses  which  are 
for  man  and  his  labors,  and  the  sov-  with  him  irora  hell ;  and  by  the  sev- 
enth for  the  Lord,  and  for  man's  rest  entk  day,  is  signified  his  conjunction 
from  Him.  Sabbath,  in  the  original  with,  the  Lord,  and  thereby  regenera- 
tongue,  signifies  rest.  The  Sabbath,  tion.  That,  as  long  as  that  combat  con- 
among  the  sons  of  Israel,  was  the  sane-  tinues,  man  has  spiritual  labor,  but 
tity  of  sanctities,  because  it  represented  that,  when  he  is  regenerated,  he  hi^ 
the  Lord ;  the  six  days,  his  labors  and  rest,  will  be  evident  from  those  things 
combatswith thehells;  and theseventh,  which  will  be  said  hereafter,  in  the 
his  victory  over  them,  and  thus  rest;  chapter  concerning  Reformation  and 
and  because  that  day  was  tepresenta-  IlEGBNBRATiON,particularlyfium  these 
tive  of  the  close  of  the  whole  redemp-  things  there ;  I,  That  regeneration  is 
tion  of  the  Lord,  therefore  it  was  holi-  effected  in  a  maimer  analogous  to  that 
ness  itself  Sut  when  the  Lord  came  in  which  man  is  conceited,  carried  in 
into  the  world,  and  thence  the  represen-  the  womb,  born  and  educated.  II. 
tationsofHiiu  ceased,  that  day  became  Thatthe^rst  act  of  the  new  generation 
a  day  of  instruction  in  divine  things,  w  called  refm'mation,  which  is  of  the 
and  thus  also  a  day  of  rest  from  labors,  understanding ;  and  that  its  second  is 
and  of  meditation  on  such  things  as  called  regeneration,  which  is  of  the 
are  of  salvation  and  eternal  life ;  as  al-  mill,  and  thence  of  the  understanding. 
80  a  day  of  love  towards  the  neighbor.  III.  That  the  internal  man  first  is  to 
That  it  became  a  day  of  instruction  in  be  reformed,  and  by  this  the  external 
divine  things,  is  manifest  from  this,  that  IV.  l^at  then  a  combat  arises  between 
the  Lord  on  that  day  taught  in  the  the  internal  and  the  external  man,  and 
temple  and  synagogues,  Mark  vi.  3;  that  the  OTte  thai  overcontcs  rules  over  the 
Luke  iv.  16,  31,JK;  xiii.  10;  and  that  other.  V.  That  the  regenerate  man 
he  said  to  the  man  who  was  healed,  has  a  new  wilt  <md  a  new  understand- 
Take  Up  tky  bed  and  walk ;  and  to  the  ing,  &.c.  The  reason  why  the  reform- 
Pharisees,  That  it  was  Uavful  for  the  ation  and  regeneration  of  man  are 
disciples  on  the  Sabbath  day  to  gather  signified  by  this  commandment,  in  the 
the  ears  of  com  and  to  eat.  Matt.  xii.  iipiritual  sense,  is,  because  they  coin- 
1  to  9 ;  Mark  ii  23  to  the  end  ;  Luke  cide  with  the  labors  and  combats  of  the 
vi.  1  to  6;  John  v.  9  to  19;  by  which  Lord  with  the  hells,  and  with  the  viC' 
particulars,  in  the  spiritual  sense,  is  tory  over  them,  and  rest  then;  forth-' 
_  signified,  to  be  instructed  in  doctrinals.  Lord  reforms  and  regenerates  man. 
That  that  day  became  also  a  day  of  and  renders  him  spiritual,  in  the  same 
love  towards  tbe  neighbor,  is  e  ident  manner  in  which  He  glorified  his  Hu- 
from  those  things  which  the  Lorn  did  man,  and  made  it  Divine  :  this  is  what 
ar.d  taught  on  the  day  of  the  I'l  jhath,  is  meant  by  following  Him.  That  the 
Matt.  xii.  10  to  14;  Mark  iii.  1  t<,  9;  Lord  had  combats,  and  that  they  ar« 
Luke  vi.  6  to  13 ;  xiii.  10  to  18 ;  xiv  called  labors,  is  manifest  in  Isaiah  liii. 
lto7;  Johnv.9tol9;  vii.  23,  23;  and  Ixiii, ;  and  that  similar  things  are 
ix,  14, 16.  From  these  and  the  former  called  labors,  in  relation  to  men,  Ixv 
passages,  it  is  manifest  why  the  Lord  23 ;  Rev.  ii.  33. 

tlo.e.bvCOOt^lC 


220  The  Catechism,  or  Decalogut  explained, 

3IKJ.    In  THE  CELESTIAL  SENSE,  by  284  to  290.     From  these  things  also 

this  commandment,  is  meant  conjunc-  it  Is  manifest,  why  the  Lord  calls  Him 

tioii  witli  the  Lord,  and  tiien  peace,  self  the  Lard  of  the  Sabbath,  that  is 

because  protection  from  hell;    for  by  of  rest  and  peace, 
the  Sabbath,  is  signified  rest,  and  in        304.  Celestial  peace,  which  h  in  re- 

this  highest  sense,  peace ;    wherefore  spect  to  the  hells,  that  evils  and  falses 

the  Lord  is  called  the  Prince  of  Peace ;  may  not  thence  arise  and  invade,  inay 

aiid  also  He  calls  himself  Peace,  as  is  be  compared  with  natural  peace,  in 

evident  from  these  passages  :  A  Child  many  cases,  as  with  peace  afler  wars, 

is  born  to  us,  a  Son  is  given  to  us,  wp-  when  every  one  lives  in  security  with 

on  lehose  shoulders  shall  be  the  gov-  respect  to  enemies,  and  safe  in  hia 

erament,  and  his  name  shall  be  called  city,  in  his  own  house  and  in  his  own 

Wonderful,   Counsellor,    God,    Hero,  farms  and  gardens.  It  is  as  the  proph- 

tlie  Father  of  eternity,    the  PaiNCE  et  said,  when  he  speaks  naturally  con- 

op  Peace  ;  to  the  increase  of  his  gov-  cerning  celestial  peace ;  J'tiey  shall  sit 

ernmcnt  and  peace  there  iinll  be  no  every  mtnt  under  his  vine,  and  under 

end,  Isaiah  ix.  6,  7.    Jesus  said.  Peace  Idsfg-tree,  and  none  shaU  terrify  them, 

I  leaoe  to  you,  ULY  r^ACE  I  give  to  you,  Micah.  iv.  4;    Isaiah  Ixv.  21,23,  23. 

John  xiv.  27.     Jesus  said,  I  hone  spok-  It  may  be  compared  also  with  recreii- 

en  these  things,  thai  in  Me  ye  may  tions  of  the  mind  and  with  rests,  after 

HAVE  PEACE,  xvi.  33.     How  dtlig/it-  grievous  labors,  and  with  the  consola- 

ful,  upon  the  mountains,  are  the  feet  tions  of  mothers  after  parturition,  when 

of  Him  who  SRiNCETH  GOOD  TiDiNQS,  their  iove,  called  storge,  manifests  its 

who  puhlisheth  peace,   saying.    Thy  delights.     It  may  also   be   compared 

King  reigneth,  Isaiah  lii,  7.     Jehovah  with   serenity    after    tempests,    black 

will  redeem  my  soul  in  peace.  Psalm  clouds  ajid  thunders ;  and  likewise  with 

Iv.   18,     The  work  of  Jehovah   is  spring  after  a  severe  winter  passed  by ; 

PEACE,  THE  LABOR.  OP  RIGHTEOUSNESS  and  then  with  the  expressions  of  joy 

IS  REST,  AND  SECURITY  FOREVER,  THAT  from  the  tender  plants  in  the  fields, 

THEE  MAY  DWELL  IN  A  HABITATION  OF  and    fi:om    the    blossoms   in    gardens, 

PEACE,  AND  IN  TENTS  OF  SECURITY,  plains  and  woods.     It   may   be  com- 

AND  IN  TRANQUIL   RESTING  PLACES,  pared  also  with  the  state  of  mind  with 

Isaiah  xxxii.  17,  18.     Jesus  said  to  the  those,  who,  after  storms  and  dangers 

sevmty    wJiom   He   sent  forth.   Into  upon  the  sea,  reach  the  port,  and  set 

whatnoever  house  ye  enter,  first  say,  their  feet  upoi  the  expected  land. 
Peace  to  this  house  ;  and  if  a  son  op 
PEACE  be  there,  your  peace  shall  rest  The  Fourth  Commandment. 

upon  him,  Luke  x.  5,  6;    Matt.  x.  12,  u         .i     r  .i  j  jj         .i      ii  . 

1  o    n        J-  1        I     •!!  I  ,  Honor  thy  father  and  thy  mother,  that 

8,  14      JAmah  «,ll  ,pak  pbacf.  U,        ,,     ^'^        j,  „,(irf,  J  ,J„, 

'I'S't?  '■  "V"*"™'?  T  ""?      •■<"«/  »<  »«»  ""  «««  V-  '*« 

shall  kiss  each  other,  PsaJm  Ixxxv.  9,        garth 
10.     When  the  Lord  appeared  to  the 

disciples.  He    said,  Peace  be  with        305,  This  commandment  is  so  read,  ' 

YOU,  John  XX.  19,  21,26.     Moreover,  Exod.  xx.  12,  and  Deut.  v.  16,     By 

the  staleof  peace, into  whichthose  who  Iwnoring  thy  father  and  thy  mother 

are  regenerated  by  the  Lord  are  about  in  the  natural  sense,  which  is  the 

to  come,  is  treated  of  in  Isaiah  Ixv.  sense  of  the  letter,  is  meant,  to  honor 

and  Ixvi,,  and  in  other  places;    and  parents,  to  obey  them,  to  be  attentive 

those  will   come   ir.to  it  who  are  re-  to  them,  and  to  be  grateful  to  them  for 

ceived  into  the  New  Church,  which  the  benefits,  which  are,  that  they  feed  and 

Lord  is  at  this  day  instituting.     What  clothe   their  children,    and   introduce 

the  peace  is  in  its  essence,  in  which  the  them  into  the  world,  that  they  may  act 

angelsof  heaven  are,  and  those  who  are  in  it  as  civil  and  moral  persons;  and 

in  the  Lord,  may  be  seen  in  the  work  also    into    heiven,    by    the    precepts 

conce-ning    Heaven   and   Hell,    n.  of  religion;    thus    they    consult    for 


lostecbX'OO^Ic 


OS  to  its  Extemnl  and  Internal  Seme.  22 1 

fiieir  tomporal  prosppfity,  and  also  for  <h  it.  Matt.  xii.  48,  49;    Merk  iii.  33, 

their  eternal  felicity     and  they  do  all  34,35;  Luke  viii.  21 ;  John  xix.  25 

these  things  Irom  the  love  in  which  36,  37, 

they  are  from  th*"  Lord,  whose  office  307.  In  the  celestial  sense,  bj 

they  per fjrm      In  a  respective  sense,  /o^Awjismeantour  Lord  Jesus  Christ; 

IS  meant  the  honoi  of  guardians  from  and  by  mother,  the  coinmunioa  of  the 

wards  if  the  parents  are  dead.     In  a  stints,  by  which  is  meant  his  church, 

wider  sense  by  this  commandmeiit,  is  spread  over    all    the    world.       That 

meant,  to  honor  the  king  and  magis-  the  Lord  is  Father,  is  evident  from 

trates  since  they  provide  things  neces-  these  passages :  A  Child  is  bora  to  us, 

aaiy  for  all  tn  common,  which  parents  a  8oa  is  given  to  us,  wliose  name  is 

do  in  particular    In  the  widest  sense,  by  God,  Hero,  the  Fathee  op  eterni 

this  commandment  is  meant,  that  men  ty,  the  Prince  of  peace,  Isaiah  ix.  6. 

should  love  their  co  mtry,  because  this  TAou  art  our  Father  ;  Abra/iam  doth 

n  lurishes  them   and  protects     1    m  no   kn  w  us,  and  Israel  doth  not  ac- 

wherefore   country    [patria'\         all  d  kn  wl  dge  us :    Thou   art   our   Fa- 

from    father     [patei'j.       But    h  n  hbk  ovr  Redeemer ;  from  aa  age  is 

should    be   paid    by  parents          h  hy    ante,  Ixiii.  16.     Philip  said,  Show 

country,   king   and    magistral          nd  m      A   Father.  Jesus  sailh  to  him,  He 

mplanted  by  them  in  their  child    n  h        eth  Mb,  sebth  the  Father; 

306.    In  THE  spiritual  sb     Ely/  hen,  safest  thou,  Show  as  tok 

hnnoring  father  and  mother,  is  meant,  Father  ?     Believe  Me,  that  I  am  i\ 

to  adore  and  love  God  and  the  church,  tub  Father,  and  the  Father  in  Mi , 

In  this  sense,  hy  father,  is  meant  God,  John  xv.  7  to  11 ;    xii.  45.      That  by 

who  is  the  Father  of  all ;  and  by  mu^A-  mother,   in    this   sense,  is  meant  tlo 

er,  the  church.      Infants  and  angels  church  of  the  Lord,  is  evident  from 

in  the  heavens  know  no  other  father  these  passages ;  I  saw  the  holy  city, 

and  no  other  mother,  since  they  are  Nem  Jerusalem,  prepared  as  a  bridr 

born  there  anew  of  the  Lord  by  the  adorned  for  her  husband.  Rev.  xxl 

church;  wherefore  the  Lord  says.  Call  2.    The  angel  said  unto  John,  Corns,  1 

no  one  your  father  on  tlte  earth;  for  roill shoio  thee  the  bride,  the  Lamb's 

one  is  your  Father,  who  is  in  the  heaa-  wife,     Attd  he  showed  the  city,  the  Ao- 

ens,  Matt,  xxiii.  9.     These  things  were  ly  Jerusalem,  xxi.  9,  10.      The  time  of 

said  for  infants  and  angels  in  heaven,  the  marriai^e  of  the  Lamb  hath  come, 

but  not  for  infants  and  men  on  the  and  his  wife   hath  prepared  herself. 

rarth      The   Lord   teaches  the  same  Blessed  are  those  who  are  called  to  the 

tn  the  common  prayer  of  Christian  marhiage-supper  «/(Ae  i(»n6,  xix.  7, 

churches :  Our  Father,  wlw  art  in  the  9 ;  and  besides,  Matt.  ix.  15 ;  Mark  ii. 

heavens,  hallowed  be  thy  name.     That  19,  20 ;  Luke  v,  34,  35 ;  John  iii.  29 ; 

by  mother,  in   the  spiritual  sense,  is  xix,  26,   27,     That   by  Neu>  Jeruso' 

meant  the  church,  is,  because,  as  a  lem,  is  meant  a  New  Church,  which 

mother  on  the  earth  feeds  her  children  the  Lord  is  now  instituting,  may  be 

with  natural  food,  so  the  church  feeds  seen  in  the  Apocalypse  Revealeu, 

tliem  with  spiritual  food ;    wherefore,  n,  880,  881 :  this  church,  and  not  the 

also,  the  church  is  every  where  in  the  former,   is   wife    and   mother  in   this 

Word    called  mother,    as   in   Hosea :  sense.     The  spiritual  offspring,  which 

Contend  with  yoitr  h-.ith  er  ;  sAe  is  not  are  born  of  this  marriage,  are  the  goods 

my  wife,  andlam  not  her  husband,  ii.  of  charity  and  the  truths  of  faith;  and 

2,  5;  in  Isaiah:  Where  is  your  mothei^  s  those  who  are  in  these,  from  the  Lord, 

bill  of  divorcement,  whom  I  have  put  are  calSed  children  of  the  marriage, 

away  7  1.  1 ;   and  Ezek.  xvi.  45;  xix.  children  of  God,  and  bom  of  Him. 

10.     Anl  in  the  evangelists:   Jesus,  808.    It  is  to  be  held,  that  there 

stretching  out  his  hand  to  the  disciples,  continually  proceeds  from  the  Lord  a 

said.  My  mother  and  my  brethren  are  divine  sphere  of  celestial  love  towards 

those  inhn  hear  the  Word  of  God  and  all  who  embrace  the  doctrine  of  hia 


.,gk 


Thau  shalt  not  kill. 


223  The  Catechism  or  Decalogue  e.r.plamea, 

church,  and  who  obey  Him,  as  little  the  ^fishes  of  the  sea  imll  tell  thee.    Wlui 

cliildreD  in  the  wofld  obey  father  and  kneweth  not  from  all  these,  that  the 

mother,  apply  themselves  to  Him,  and  hand  of  Jehovah  hath  done  that  ?  xii, 

wish  to  l>e  nourished,  that  is,  instructed  7,  8,  9.     Ask,  and  they  will  teach,  siff- 

by  Him.     Prom  this  celestial  sphere  nifies,  Look  at,  attend  to,  and  judge 

arises  a  natural  sphere,  which   is  of  from  them,  that  the  Lord  Jehovah  hat'i 

love   towards    infants    and    children,  created  them. 
which  is  most  universal,  and  not  only 

affects  men,  but  also  birds  and  beasts,  The  Fifth  Cor 

even  to  serpents ;  and  not  only  animate, 

but  also  inanimate  things.     But  that 

the  Lord    might  operate    into  these,  309.  By  this  commandment,   Thou 

even  as  into  spiritual  things,  He  creat-  shalt  not  kill,  in  thr  naturai  sense, 

ed  the  sun,  which  might  be  in  the  nat-  is  meant,  not  to  kill  a  man,  and  not  to 

ural  world  as  father,  and  the  earth  as  inflict  on  him  any  wound  of  which  he 

mother ;  for  the  sun  is  hke  a  common  may  die,  and  also  not  to  mutilate  his 

father,  and  the  earth  like  a  common  body ;  and  moreover  not  to  bring  any 

mother,  from  whose  marriage  exist  all  deadly  evil  upon  his  name  and  fame, 

h    g                      h       d        h  nee  fame  and  life  with  many  go  hand 

h         be      F    m  h       fl            h  hand.     In  a  wider  natural  sense,  by 

ce            sph        n      h    n                   d  n  urders,  are  meant  enmity,  liatred,  and 

e            h         wndtupg          n  venge,  which    breathe    death ;     for 

tr  m        d  murder  lies  concealed  within  tliem,  like 

d                                    Th            ai  fire  in  wood  under  ashes;  infernal  fire 

h                        m         k    d  nothing  else ;  wherefore  one  is  said 

h    b       h    h                d                     n  he  injlanted  with  hatred,  and  to  bum 

h                                         d  itk  revenge.     These  are  murders  in 

m                h  ntention,  but  not  ia  act ;    and  if  the 

h  nee     so        ,                         flw     ,  ar  ofthe  law,  and  of  retaliation  and  re- 

whioh,  at  the  rising  of  the  sun,  open  venge,    were  taken   from   them,  they 

themselves,   and   close   themselves   at  wouldturst  forth  into  act ;  especially  if 

his  setting  ;  and  thence  also  it  is,  that  there  he  treachery  or  ferocity  in  the  jn- 

the  nightingiles  sing  sweetly  at  the  tention.    That  hatred  is  murder,  is  evi- 

e  morning,  and  in  like  dent  from   these  words  of  the  Lord; 

hey  have  been  fed  by  Ye  have  heard,  that  it  was  said  hy  the 

rth.     Thus  these  and  ancients.  Thou  shalt  not  MU ;  aadwho- 

eir    father    and    their  soever  shall  kill,  shall  he  obnoxious  to 

m    h         A        ese  things  are  testimo-  the  judgment.     Bui  I  say  unto  you, 

Lord,  by  means  of  the  that  whosoever  is  angrg  with  his  broth- 

th,  in  the  natural  world,  er  rashly,  shall  be  obnoxious  to  thejire 

ngs  necessary  for  ani-  of  hell,  Matt.  v.  21,  23.     The  reason 

mate  things.     Where-  l«,  because  all  that  is  ofthe  intention,  is 

n  David,  Praise  Jeho-  also  of  the  will,  and  thus  in  itself  of  the 

ah      rnn          heavens;  praise  ftim,  deed. 

m           Praise  mm  from  the  310.  In  the  spiritual  sense,    hy 

or      y       ial  s  and  abysses ;  praise  murders,    are   meant   all   methods  of 

^   >S             f  fruit  and  all  cedars  ;  killing  and  destroying  the  souls  of  men, 

mid  beast,  and  every  beast,  reptile,  and  which  are  various  and  manifold ;  as  to 

bird  of  wing,  kings  of  the  earth,  and  turn  them  away  fi'om  God,  religion,  and 

alt  people,  youths  and  virgins,  Psalm  divine  worship,  hy  injecting  scandals 

cxlviL  7  to  12 ;    and  in  Job :    Ask,  I  against  them,  and    by  advising  such 

pray,  tlK  beasts,  and  they  mU  teach  things  as  create  aversion  and  also  abhor- 

tkee;  or  the  birds  of  heaven,  and  they  rence.  Such  ire  all  the  devils  and  satans 

mU  show  thee;    or  the  shrub  of  the  in  hell,  witli  whom  the  violators  and 

ewth.^mdit  wiU  instruct  thee;    and  prostitutors    of   the  sanctities  of  the 


i/GoogIc 


OS  fo  Its  External  andlntemal  Sense.                           223 

church,  in  this  world,  are  conjoined,  gels,  and  like  the  death  and  destruc- 

TiKise  who  destroy  souls-  by  falsea,  are  tion  of  them ;    it    is  their   anger  and 

meant  by  the  king  of  the  abyss,  called  hatred    against    heaven    from   which 

Abaddon  or  ApoUyon,  that  is,  the  de-  such  direful  mockeries  arise.     More* 

strot/er,  in  Rev.  is  j  and  in  the  prophetic  over,  they  also  appear  at  a  distance  like 

Word  by  the  s/airc,  as  in  these  passag.es;  wild  beasts  of   every  kind,  as  tigers, 

Jehovah  God  said,  Feed  tite  sheep  of  the  leopards,  wolves,  fo        dof         cod"! 

slaughter,  which  their  ppssessors  have  and   like  serpents                 k  nd      nd 

slain,  Zech.  si.  4, 5, 7.     We  hope  been  when  they  see,  in    p 

slain  all  the  day,  we  have  been  account-  gentle    beasts,    th               k        m    n 

ed  as  a  jlock  for  the  slaughter.  Psalm  fantasy,     and    at    rap          ki       h 

xliv.  ^.     Jacob  shall  cause  those  who  There  came  into             h             w 

are  to  come  to  take  root;  is  he  slain,  dragons,  standing  b     d        m       w  h 

according    to   the   slaughter  of  those  whom  were  infants               h       ud 

slain  by  him.  ?  Isaiah  sxvii.  6,  7,     The  ■  orisd,  as  it  were,  t     d                     d  n 

thief  Cometh  not,  but  thai  he  maff  steal  to  those  things  wh    h                    d    n 

and  kill  the  she^ ;  I  have  come  that  Revelation  xii ;  wh    h        n    h 

they    may    have  life    and  abundance,  than  representation        h       d 

John  T.  10 ;  besides  in  otlier  places,  as  the  Lord  and  his  N  w  C        h      Th 

Isaiah  xiv.  31 ;  xxvi.  21 ;  xjtvii.  9 ;  Jer.  the  men  in  the  wo  d  wh    wi          de- 

iv.  31;    xii.  3;     Rev.   ix.    4;    xi.  7.  stroy  the  church  o,f  the  Lord,  are  simi 

Thence  it  is,  that  the  devil  is  called  a  lar  to  them,  is  not  apparent  to  their 

murderer  from  the  beginning,  John  viii.  companions,   because  the  bodies,   by 

44.  which  they  perform  moral  duties,  ah. 

311.  In  THE  PBLesTiAL  SENSE,  by  sorb  and  conceal  those  things ;  but  still 
killing,  is  meant,  to  be  angry,  rashly,  they  appear  to  the  angels,  who  look  not 
with  the  Lord,  to  hate  Him,  and  to  at  their  bodies  but  at  their  spirits,  in 
wish  to  blot  out  his  name.  These  are  like  forms  with  those  devDs  above  de- 
they  concerning  whom  it  is  said,  that  scribed.  Who  could  have  known  such 
they  crucify  Him ;  which  also  they  things,  unless  the  Lord  had  opened 
would  do,  in  like  manner  as  did  the  the  sight  of  someone,  and  enabled  him 
Jews,  if  He  should  come  into  the  world,  to  look  into  the  spiritual  world  ?  If  this 
as  he  did  before.  This  is  meant  by  had  not  been  done,  must  not  these 
the  Lamb  standing  as  it  were  sltdn,  things,  and  others  of  the  greatest  im- 
Rev.  V.  6;  xiii.  8;  and  hy  one  crucified,  portance,  have  been  concealed  from 
Rev.  xi.  8;  Heb.  vi.  6;  Gal.  iii.  1.  men  forever? 

312.  What  the  internal  of  man  is, 

unless  it  be  reformed  by  the  Lord,  was  The  Sixth  Comm.*ndment. 

manifest  to  me  from  the  devils  and  sa-  ~,        .   j.      .           ■,      7  1, 

im  in  hall ;  fo,  they  h.ve  il  oontmu.ll,  ^'^  '"'  "'  "—>"  '•''""y- 

in  mind  to  kill  the  Lord ;  and  because  313.    In  the    natural  sense,  hy 

they  cannot  do  this,  they  are  in  the  en-  this  commandment,  is  meant,  not  only 

deavor  to  kill  those  who  are  devoted  to  to  commit  adultery,  but  also  to  will  and 

the  Lord ;  but  because  they  cannot  do  do  obscene  things,  and  thence  to  think 

this,  like  men  in  the  world,  they  attempt  and  speak  lascivious  things.     That  on- 

every  method,  of  destroying  their  soais,  ly  to  lust  is  to  commit  adultery,  is  evi- 

that  is,  of  destroying  the   faith    and  dent  from  these  words  of  the  Lord ; 

charity  with  them.     That  hatred  and  Ye  have  hectrd  that  it  was  said  by  the 

revenge  with  them  appear  like  dark  ancients.  Thou  shall  not  commit  adul- 

fires  and  like  bright  fires;    hatred  like  tery.    But  J  say  mtlo  you,  that  if  any 

dark    fires,   and    revenge  like    bright  one  shall  look  upon  a  woman,  belong- 

fires ;   yet  they  are  not  fires,  but  ap-  ing  to  another,  so  as  to  lust  after  Aer, 

pearances.       The    cruelties   of   their  he  hath  already  committed  adultery  with 

hearts  are  sometimes  seen  above  them  her    in  his    heart.    Matt    v.  27,  28. 

in    the  air  like   combats  with  the  an-  The  reason  is,  because  the  lust  becomea 


..gk 


immmmnttmm^m 


224  The  Catechism  or  Decalo^ie  erpltmetl 

as  the  deed,  «'heii  it  is  in  the  will ;  for  all  othpra   adulterates  and  falsifies  the 

lUurement  enters  only  into  the  under-  Word    thorefoie    she   is   called    the 

standing,  but  intention  into  the  will,  gbfat  Whore   and  these  things  are 

and  the  iutcuiion  of  lust  is  the  deed,  said  concerning  her    in  the  Revela- 

Butmoreniay  be  seen  concerning  these  tion     Babylon  hath  made  all  nations 

things  in  the  work  concerningConjc-  drtnk    f  the  v.)m  of  the  anget  of  her 

uiAL  Love,  AND  eoNCERNmc  ScoRTA-  taliorcdom    xiv  8      7  he  angel  smd,  I 

roRT  Love,  published  at  Amsterdam  in  will  fhow   thee  the  judgment  of  tht 

(he  yeax  1768 ;  whieh  treats  Concerning  great  W'hore,  with  whom  the  kings  of 

the  Opposition  of  Conjugial  Love  and  theearthhaaiecommittedwhoreilom.xva, 

Scortatory,  n.  423  to  443 ;  Concerning  1, 2.  He  hath  judged  the  great  whose, 

Fornication,  n.  444  to  460 ;  Concerning  who   hath    corrupted   the    earth   iitith 

Adulteries  and  their  Kinds  emd  Degrees,  her  whoredom,  xix.  9.    Since  the  Jewish 

n.  473  to  499;  Concerning  the  Lust  of  nation  had  falsified  the  Word,  therefore 

Defloration,  n.  501  to  505;  Owcem-  it  was  called  by  the  Lord,  an  adulter- 

ingtheLnst  of  Varieties, a.S^io&W;  oua  generation.  Matt.  xii.  39;    xvi. 

Concerning  theLust  of  Violation,a.&\\,  4;  Mark  ?iii.  38;  and  the  seed  op  the 

512;  Concerning  the  Lust  of  sedacing  adult  brer,  Isaiah  Ivii,  3;  besides  ir 

Innocences,  n.  513,  514;  Concerning  many  other  places,  where,  by  adulteries 

the  Imputation  of  each  Love,  Scortato-  andwhoredoms,aremeantadiilteratioiia 

ry  and  Conjugialf  n.  523  to  531.     All  and  falsifications  of  the  Word,  as  Jer. 

these  things  are  meant  by  this  com-  iii.  6,  8;    xiii.  27;    Ezek.  xvi.  15,  16, 

■nandment,  in  the  natural  sense.  26,28,29,  32,83;  sxiii.  2,  3,  5,7,11, 

314.    In  THE  SPIRITUAL  SENSE,  by  14,  16,  17 ;  Hosea  v.  3 ;    vi.  10 ;    Na- 

committing  adultery,  is  meant  to  aJduI-  hum  iii.  1,  3,  4, 

terate  the  goods  of  the  Word,  and  to  315.  In  the  celestial  sense,  by 
falsify  its  truths.  That  these  things,  committing  adultery  is  meant  to  deny 
also,  are  meant  by  committing  adultery,  the  holiness  of  tl  e  Word  a  d  to  pro- 
has  been  hitherto  unknown,  because  fane  it  That  tl  s  is  meant  th  a 
the  spiritual  sense  of  the  Word  has  sense,  folio  s  from  the  for  ner  sp  r  tu 
been  hitherto  concealed ;  that  no  other  i\  sense  vl  ch  s  to  adulterate  its 
is  signified  in  the  Word,  by  commit-  goods  and  to  lals  fy  it  tr  ths  Those 
ting  adultery  [>»05eAan,«rf«fte?-flri],  and  deny  a  d  profa  e  the  hoi  ness  ot  the 
whoredom,  is  very  manifest  from  these  Word  vl  o  i  heart  la  gl  at  ev 
pfisBoges;  Rim  about  through  the  streets  ery  tl  ig  of  the  chircl  and  ot  re 
of  Jerusalem,  and  seek  if  ye  mail  find  ligon  for  all  thmgs  of  the  ch  irch 
a  man  who  sobth  judgment  and  andofrehgion  m  the  Chr  st  an  world 
SEEKETH  truth.  When  I  fed  them  are  from  the  Word 
to  the  fuU,  "easY  committed  whore-  316.  There  are  larois  causes 
DOM,  Jer.  V.  1,  7.  I  have  seen  in  the  which  make  a  nan  appear  not  onlj  to 
prophets  of  Jerusalem  a  horrible  obstj-  othere,  but  also  to  h  mself  to  be  chaste 
iMcy,  IN  committing  adultery  and  and  yet  he  a  holly  unchaste  for  he 
GOING  IN  FALSEHOOD,  xxiii.  14.  They  does  not  knov  tl  at  list  whe  t  is  ir 
haee  done  foUy  in  Israel,  they  have  the  will,  is  the  deed  and  l!  at  t  cannot 
COMMITTED  whoredom,  AND  HAVE  be  removed  except  by  the  Lord  afte 
SPOKEN  MY  WoHD  FALSELY,  xxix.  repentance  Abst  nence  Irom  doing 
93.  'I^ey  committed  whoredom  fie-  does  not  make  one  chaste  but  absti 
cause  they  forsook  Jehovah,  Ilosea  iv.  nence  from  n  Ilmg  vhen  he  can  do 
7.  I  win  cut  off  the  soul  that  hath  because  it  is  s  n  does  as  t  any  one 
respect  to  divines  and  soothsayers,  to  abstains  from  adulter  e  a  d  vtoredoms 
GO  'A  whoring  after  them,  liCV.  xx.  6.  only  from  fear  of  the  c  1  la  v  an  1  ts 
A  covenant  shouM  not  be  made  with  the  penalties;  from  fear  of  the  loss  of  fame 
inhabitants  of  the  land,  lest  they  should  and  thence  of  honor  from  fear  of 
oo  A  WHORING  AFTER  THEIR  GODS,  diseases  from  them ;  from  fear  of 
Exod.  xxxiv.  15.   Since  Babylon,  above  chidings  at  home  from  his  wife,   and 


bv  Cookie 


's  to  its  External  and  Internal  Sense.  22 

flf      frmfard     hir        k      fifUj      dlh 


I        fmy  lU  Ibypertgll  lgal<« 

1  d  h  tr  aidhdp  h  fl 

p         I  1         h  II  dlj  gwd  h  1   y  1  f  II)    p 

d  1  1  h  f  ^ 

1   1  1       b  I  h        i   y        31S     I  by 

d  tl  doe  I  d  p  h 

his  spirit  make  them  unlawful  m  the  the  truths  of  their  faith,  which  is  done 

sight  of  God,  and  thus  in  spirit  he  com-  by  fal=e  and  heretical  things.     Pntsw 

mits   them,   altliough   not  before    the  who  mmister  only  for  the  sake  of  gam, 

world  in  the   body;    wherefore,  after  or  worldly  honor,  and  [each  such  thmga 

death,  when  he  becomes  a  spirit,  he  as  they  see  or  may  see  from  the  Word, 

speaks  openly  in  favor  of  them.     More-  are  not  true,  are  spiritual  thieves  smce 

over  adulterers  may  be  compared  with  they  take  away  from  the  people  the 

co*enaiiUbreakers,who  violate  engage-  means  of  salvation,   which    are    the 

ments,    and  also  with  the  "atyri   and  truths  of  faith.     These  also  are  called 

priaptises  of  the  ancienfa  who  wander-  thieves  in  the  Word,  in  these  passages : 

ed  m  the  woods,  and  cried,  "  Where  are  -He  who  entertth  not  through  the  door 

\irgms,  brides  and  wives,  with  whom  info  the  sheepfold,   but    climbeth    up 

we  may  sport  ('Adulterers  dlso,  in  the  some  other  ina^,  is  a  thief  and  a  robber. 

■spiritual   uorld,   actually    appear  like  The  thief  comcth  not  but  that  he  ntat/ 

satyr"*  and  prnpii=e>!      The;    may  be  steal,  kill  and  destroy,  John  x.  1,  10 

compared,  also,  with  he-goata  which  ioy  «p  treasures,  not  on  the  earth,  but 

stmk ,    as  also  with  dogs  which  run  in  heaven,  where  thieves  do  not  come 

hither  and  thither  through  the  streets,  and  steal.  Matt.  vi.  19,  20.     If  thieves 

and  look  about,  and  smell  wheie  dogs  eome  to  thee,  if  overthrmsers  by  night, 

aie    Hith  which   they  may    wanton,  how  toilt  thou  be  cut  off!     WiU  fltey 

and   so   forth      Their   maiilj    power,  not   steal,  what   is   enough  for   them, 

when  they  become  husbands,  may  be  Obad.  5.     lltey  wiU  run  about  tu  the 

compared  to  the  blossoming  of  tulips  city,  they  will  run  on  the  wall,  thet/ will 

mthetime  of  spring,  which,  after  a  climb  up  into  the  houses,  they  will  enter 

month  ot  days,  drop  their  blossoms,  ilirongk  the  windows,  Joel  il  9.     They 

and  wither  away  ^'"'*  """^^  '^  ^^i  'w*^  '''^  thief  coiaeth, 
and  tht  troop  tpreadeth  itstf  abroad. 

The  Sbvfnth  Commandment  Hoseam   1 

319  In  THE  cELESTiu.  SENSE,  by 
Thou  ■■halt  not  steal  thtcves,  are  meant  those  who  take 
317  In  THE  NATURAL  SENSE,  by  away  divine  power  from  the  Lord,  and 
this  commandment,  is  meant,  accord-  also  those  who  claim  to  themselves  his 
ing  to  the  letter,  not  to  steal,  to  rob,  or  merit  and  righteousne'si  The»ie,  al- 
to act  the  pirate,  in  time  of  peace  ,  and,  though  thev  adore  God,  still  do  not 
in  general,  not  to  take  an  ay  from  any  trust  Him,  but  themselves ,  and  also 
one  his  goods  secretly,  or  under  any  they  do  not  belies  e  in  God,  but  in 
pretext.  ^It  also  extends  itsell  to  all  themselves 

impostures,  dlegitimate  gains,  usuries        320     Those   who  teach    false  and 

and  exactions ;  and  also  to  fraudulent  heretical    things,    and    persuade    the 

practices  in  paying  dutie-  and  taxes,  common  people  that  they  are  true  and 

and   in  discharging  debt>i      Workmen  orthodox,  and  ^et  read  the  \\ord,  and 

offend  against  this  commandment,  who  thence  maj    know  whit  is  false   and 


..gk 


226  Tlie  Catechism  or  Decalogue  explained, 

what  is  true ;  and  also  those  who  con-  By  this  commandment,  in  a  wider  nat- 

firm  Ihe  falses  of  religion  by  fallacies,  ural   sense,  are   meant  lies  of  every 

and  seducp,  may  be  compared  with  im-  kind,  and   politic  hypocrisies,  which 

poslors  and  impostures  of  every  kind ;  look  to  a  bad  end;  and   also  to  tra- 

which,  because  they  are  in  themselves  duce   and    defame    the    neighbor,  so 

thefts,  in  the  spiritual  sense,  may  he  that  his  honor,   name   and  fame,  on 

compared    with    impostors   who  coin  which  the  character  of  the  whole  man 

false  money,  and  gild  it,  or  give  it  the  depends,  are  injured.     In  the  widest 

color  of  gold,  and  pass  it  for  pure;  natural  sense  are  meant  unfaithfulness, 

dl          Ih          Ikwh  gm         dvil  purposes  against 

dplhyl          did  y           f              ous  origins,  as  from 

hd              IjdUl          f  yhd       venge,  envy,  riva]- 
dmd                I            11            hhp&fh       evils  conceal  within 

y    pb                   p         1    1    d  111  1    m  h           f)    g  of  what  is  false. 

m           d             dlohf  31               pmiTtAi.  sense,  by 

h                      1        h    ugh                   d  fy    g   f  1    Ij     is  meant,    to    per- 

yhhy            bl             f  dblfle  of  faith  is  the  true 

yTlj           Ik}            h  ffh       dhhe  evil  of  life  is  the 

pply  paid          k            1        Iggdfli  ihe  reverse ;  but  to  do 

d             1  f           and         ce  1    h  I      and    h      f   m  purpose,  and  not 

b       yAdhy         Ikh          hf  g                 hus  to  do  them  after 

hi                 d   p  11      d  k             h          true  and  good,  b«t 

hhh            f         glddl  bf        fh  Lord  says.  If  ye  were 

and  sell  them  for  stones  of  great  value.  hHnd,  ye  would  not  have  sin;  but  noui 

They  may  aJso  be  likened  to  those  who,  i/e  sat/,  that  we  see;    therefore  vour 

by   theatrical   exhibitions,  lead   away  sin    remaineth,    John    ix.   41.      This 

people  from  true  divine  worship,  and  false  is  meant  in  the  Word  by  a  jie, 

from  temples  to  play-houses.     Those  and  the  purpose  by  deceit,  in   these 

who  confirm  falses  of  every  kind,  es-  passages :    We    make   a  league  with 

teeming  the  truth  of   no  value,  and  death,  and  with  hell  we  make  a  vision ; 

who  discharge  the  office  of  priest  only  tee  have  placed  our  trust  in  a  He,  and 

for  the  sake  of  gain  and  honor,  and  have  been  kid  in  falsity,  Isaiah  xxviii, 

thus    are    spiritual    thieves,    may  be  15.     They  are  people  of  rebellion,  ly- 

likened   to  those  thieves    who  carry  ing  children;    they  are  not  willing  to 

keys,  uith  which  they  can  open  the  hear  the  late  of  Jehovah,  xxx.  9.     From 

doors  of  all  houses ,    and  also  to  leop-  the  prophet  even  to  the  priest,  every  one 

ards  and   eagles,   which,   with   sharp  mnferfA  a  Ke,  Jer.  vUi.  10.     Tlteinkab- 

e)es,iook  about  to  see  where  is  the  itants  speak  a  Ue,  and  as  to  the  tongue, 

richest  prey.  deceit  is  in  their  mouth,  Mie.ah.vi.l'i, 
Thou  wilt  destroy  those  v;ho  speak  a 

The  Eighth  Commanhment.  lie;  Jehovah  abhors  a  man  of  deceit, 

Thm   .hall    «,(    S,o-  fah,  mtna,  f"'"  'z  "■     V',-  '"'A  '"f*'  "f' 
■    ,  ,..,  „  .■„.!_  tongue  to  sprak  a  lie;  theiv  /taJntatiim 

321.  "Ry  hearing falsewitness against  Because  by  a  he,  is  meant  the  false, 

the  neighbor,  or  testifying  falsely,  in  therefore  the  Iiord  says,  that  the  devil 

THE  NATURAL   SENSE,   is  fii^t  of  all  speoketh  a  lie  from  his  own,  John  viii. 

meant,  to  act  as  a  false  witness  before  14.      A  lie    signifies  what    is    false, 

a  judge,  or  before  others  not  in  a  court  and     false-g>eaking,    also,    Jn     these 

of  justice,   against    any  one    who  is  passages:   Jer.  ix.  4;    xxiii.   14,  32; 

rashly  accused  of   any  evil,  and    to  Ezek.  xiii.  15  to  19;  xxi.  34 ;  H(»ea 

asseverate  this  by  the  name  of  God  vii,  1  ;  xii.  1 ;    Nahum  lii.  1 ;    Psalm 

or  any  thing  holy,  or  by  himself,  and  cxx.  2,  3. 

such    things    of  himself   as    are   of  323.    In  the  celestial  sense,  by 

the  reputation  of   any    one's    name,  testifying   falsely,  is   meant,  to   bias- 


lose,  bv  Cookie 


as  to  lis  External  and  Internal  Sense  22'/ 

pheine  the  I-otd  and  tlie  Word,  and  house  ;  thou  skali  not  covet  thy 
thus  to  reject  the  Truth  itself  from  the  neighbor's  wife,  nor  Ms  servant,  not 
church;  for  the  Lord  is  Truth  itself,  Ats  maid,  nor  hisox,  nor  his  ass,  nor 
and  also  the  Word.  On  the  other  hand,  a»y  thitig  that  is  thy  neighbor's. 
by  testifying,  in  this  sense,  is  meant, 
to  speak  the  truth ;  and  by  testimony, 
truth  itself  Thence  also  it  is,  that  this  day  i 
the  decalogue  is  called  the  testimony,  guished  int 
Exod.  xxiv.  16,  21,  22 ;  xxs.  7,  8 ;  one,  which  makes  the  ninth,  which  is, 
xxxii.  15,  16;  xl.  20;  Levit.  xvi.  13;  T/tou  shall  not  covet  thy  netghbar's 
Num.  xvii.  19,  22,  25,  And  because  house;  and  into  another,  which  makea 
the  Lord  is  the  Truth  itself,  He  says  the  tenth,  which  is,  7'hou  shalt  not 
concerning  Himself,  that  He  testifies,  covet  thy  neighbor's  wife,  nor  his  ser- 
That  the  Lord  is  Truth  itself,  John  vant,  nor  Ms  maid,  nor  Ms  ox,  nor  Ms 
xiv.  6;  Rev.  iii.  And  that  He  lesti-  ass,  nor  any  thing  that  is  thy  neigh 
fies  and  is  witness  of  Himself,  John  bar's.  Because  these  two  command- 
iii.  11 ;  viii.  13  to  Ifl;  xv.  26;  xviii.  ments  make  one  thing,  and  in  Exod. 
37,  38.  XX.  14,  and  Deut.  v.  18,  one  verse,  I 
324.  Those  who  speak  falses  from  have  undertaken  to  treat  of  them  both 
deceit  or  purpose,  and  pronounce  them  together ;  but  not  because  I  wish  f  ha", 
with  a  pretended  sound  of  spiritual  they  may  be  joined  together  into  one 
affection,  and  especially  if  they  inter-  commandment,  but  distinguished  into 
mingle  truths  from  the  Word,  which  two,  as  before ;  since  those  command- 
thej  thus  falsify,  were  called  by  the  an-  ments  are  called  ten  words,  Exod. 
ctents,  enchanters;  concerning  whom,  xxxiv.  28;  Deut.  iv.  13;  x.  4. 
see  Apocalypse  Revealed,  n.  462;  326.  These  two  commandments 
and  also  pythons  and  serpents  of  the  look  to  those  commandments  which 
tree  of  the  knowledge  of  good  and  precede,  and  they  teach  and  enjoin 
evil.  These  falsifiers,  liars  and  dc-  that  evils  should  not  be  done,  as  also 
eeivers  may  be  likened  to  those  who  that  they  should  not  be  lusted  for  ; 
speak  courteously  and  kindly  with  en-  consequently,  that  they  are  not  only 
emies,  and,  while  they  are  speaking,  of  tlie  external  man,  but  also  of  the 
hold  behind  them  a  dagger,  with  which  internal ;  for  be  who  does  not  do 
ihoy  kill  them.  And  they  may  be  evils,  and  yet  lusts  to  do  them, 
compared  to  those  who  tinge  their  still  does  them.  For  the  Lord  says, 
swords  with  poison,  and  thus  attack  If  any  one  lusteth  after  another's 
.heir  enemies  ;  and  to  those  who  min-  leife,  he  hath  already  committed  adul- 
gle  wolfs-bane  with  water,  and  viru-  tery  with  her  in  his  heart,  Matt.  v.  27, 
lent  poison  with  wine  and  sweetmeats.  28,  And  the  external  man  does  not 
They  may  be  compared,  also,  to  hand-  become  internal,  or  does  not  act  as 
some  and  alluring  harlots,  infected  one  with  the  internal,  until  lusts  are 
with  a  malignant  disease ;  and  also  to  removed.  This  also  the  Lord  teaches, 
shrubs  full  of  prickles,  which,  applied  saying.  Wo  unto  you,  scribes  and 
to  the  nostrils,  hurt  the  smelling  fibrils;  Pharisees,  because  ye  cleanse  the  out- 
as  also  to  sweetened  poison;  and  also  side  of  the  eiip  and  the  platter,  hat 
to  dung,  which,  being  dried  in  the  the  insides  are  fiiU  of  rapine  and 
time  of  autumn,  sjireads  a  fragrant  intemperance.  Blind  Pharisee,  cleanse 
odor.  Such  are  in  the  Word  describ-  frst  the  inside  of  the  cup  and  the  plat- 
ed by  leopards  ;  see  Apocalypse  Re-  ter,  that  the  outside  may  be  clean  also, 
VEALED,  n.  572  Matt,  xxiii.  25,  26;  and,  moreover,  in 
that  whole  chapter,  from  the  begin- 
ning to  the  end.  The  internals,  which 
are  pharisaical,  are  lusts  for  those 
things  which  are  commanded  not  to 
T/iou  shalt  not  covet   thy  neighbor's  be  done,  in    the    first,    second,  fifth, 


hv  Cookie 


228  The  Cattthism  or  Dtcalogue  iijtJaimd, 

sixth,  seventh    and  eighth  command-  these  two  commandments  understood 

raents      It  n   known,   that  the  Loid,  m  the  spiritual  'sense    bolt  to  all  those 

III    the    world,    taught    the    iiittrnal  fhinga  which  have  been    before    ad 

things  of  the  chur(,h,  and  the  internil  ducod     in    the    spintudl    sense,   thai 

things  of  the  church  are,  not  to  lust  they  should  not  be  lu-ted  for ;  in  like 

lor  esils,  and  thus  He  taught,  that  the  manner,  to  all  the  things  which  have 

internal  and  the  e\terQal  man  make  been  before  adduced  in  the  celestial 

one      This  IB  to  be  born  again   con-  sense  ,   but  to  repeat  them  is  unneces- 

cerning  which  the  Lord  spoke  to  Nic-  sary 

odemus,  John  iii. ;  and  no  one  can  be  328.  The  lusts  of  the  flesh,  of  the 
born  again,  or  be  regenerated,  except  eyes,  and  of  the  other  senses,  separate 
by  the  Lord.  That  these  two  com-  from  the  lusts,  that  is,  the  affections, 
mandments  may  look  to  all  those  desires  and  delights  of  the  spirit,  are 
which  precede,  that  they  should  not  altogether  similar  to  the  lusts  of  beasts, 
be  lusted  for,  therefore  house  is  first  wherefore  they  are  in  themselves  bes- 
named,  afterwards  mfe,  and  then  ser-  tial ;  but  the  affections  of  the  spirit  are 
vant,  maid,  ox  and  ass;  and  lastly,  such  as  the  angels  have,  and  thence 
allthat  is  the  neig-hbor's;  for  the  house  they  may  be  called  truly  human. 
involves  all  the  things  which  follow ;  Wherefore,  as  far  as  any  one  indulges 
for  in  it  are  the  husband,  wife,  servant,  the  lusts  of  the  flesh,  so  far  he  is  a 
maid,  ox  and  ass.  The  wife,  who  is  beast  and  a  wild  beast;  but  as  far  as 
afterwards  named,  then  involves  those  he  sacrifices  to  the  desires  of  the  spir- 
things  which  follow;  for  she  is  mis-  it,  so  far  he  is  a  man  and  an  ange . 
tress,  as  the  husband  is  master,  in  the  The  lusts  of  the  flesh  may  be  compar- 
house;  the  servant  and  maid  are  under  ed  with  dried  and  parched  grapes,  and 
them,  and  the  oxen  and  asses  under  with  wild  grapes ;  but  the  affections  of 
these ;  and  lastly,  all  things  which  are  the  spirit,  with  juicy  and  delicious 
below  or  witliout,  by  its  being  said,  grapes,  and  also  with  the  taste  of  the 
ail  that  is  tky  neigkhor's ;  from  which  wine  pressed  out  of  them.  The  lusts 
it  is  manifest,  that  all  the  preceding  of  the  fJesh  may  be  compared  with 
are  looked  to  in  these  two  command-  stables,  in  which  are  asses,  he-goats 
menis,  in  general  and  in  particular,  in  and  hogs ;  and  th^  affections  of  the 
a  wide  and  in  a  strict  sense.  spirit,  with  stables  in  which  are  noble 
327,  In  THE  SPIRITUAL  SENSE,  by  horses,  and  also  sheep  and  Iambs ;  they 
these  commandments,  are  prohibited  differ  also  like  an  ass  and  a  horse,  a 
all  Justs  which  are  contrary  to  the  he-goat  and  a  sheep,  and  a  hog  and  a 
spirit,  thus  which  are  contrary  to  lamb;  in  general,  like  dross  and  gold, 
the  spiritual  things  of  the  church,  like  lime  and  silver,  and  like  a  coral 
which  refer  themselves,  principally,  to  and  a  ruby,  fcc.  Lust  and  deed  co- 
faith  and  charity ;  because,  unless  here  like  blood  and  flesh,  and  like 
lusts  were  subdued,  the  flesh  would  flame  and  oil ;  for  the  lust  is  in  the 
tush,  according  to  its  liberty,  into  all  deed,  like  the  air  from  the  lungs,  while 
wickedness;  for  it  is  known  from  Paul,  one  is  breathing  and  speaking,  and 
that  the  fiesh.  hsteth  against  the  spirit,  like  wind  in  the  sail,  while  the  vessel  ; 
and  the  spirit  against  tlie  jiesh,  Gal.  v.  continues  sailing,  and  like  water  in  a  ' 
17;  and  from  James:  Every  one  is  wheel,  from  which  are  the  motion  and 
tempted  6y  his  own  lust,  when  he  is  en-  action  of  a  machine. 
ticed;  then  lust,  after  it  hath  conceiv-  ^9.  That  the  Ten  Precepts  of 
ed,  hringeth  forth  sin,  and  sin,  tehen  it  the  Decalogue  contain  all  Things 
is  finished,  hringeth  forth  death,  James  which  are  op  Love  to  God,  ano  all 
i.  14,  15 ;  and  also  from  Peter :  The  Thinrs  which  are  of  Love  tohard 
Lord  reserveth  the    unrighteous  unto  the  Neighbor. 

the  day  of  judgment,  to  be  punished;        In  eight  precepts  of  the  decalogue, 

espedaily    those,   who    walk   after    the  in   the  first,   second,   fifth,   sixth,   sev- 

fiesh  in  last,  2  Pet.  ii.  9.  10.     In  tine,  enth,  eighth,  ninth   and  tenth,  there 


lostecb,  Cookie 


as  to  tts  External  and  Internal  Sense.  229 

is  nol  any  thing  said  which  is  of  love  to  sight  of  God,   the    Lord   teaches  in 

God  and  of  love  towards  the  neighbor ;  Isaiah :   Wash  yov.,  purify  yua,  rem  ivc 

for  it  is  not  said  that  God  should  be  t!te  wickedness  of  your  wm-ks  from  be- 

loved,  nor  that  the  name  of  God  should  fore  my  eyes  ;  learn  to  do  good ;  then, 

be   hallowed,   nor  that   the  neighbor  if  your  sins  haae  been  as  scarlet,  they 

should  be  loved,  so  not  that  we  should  shall  become  white  as  snow ;    if  tJte^ 

deal  sincerely  and  uprightly  with  him  ;  have  been  red  like  crimson,  they  sha5 

hut  only,  that  Thou  shalt  have  no  oth-  be  as  wool,  i.  16,  17,  18.     Similar  to 

er  God  before  my  faces ;    Thou  sha)t  this  is  this   in  Jeremiah :    Stand   in 

nol  take   the  name  of  God  in  vain;  the  gate    of   the    house  of  Jehovah, 

Thou  shalt  not  kill;    Thou  shalt  not  and  proclaim  there  this  word:    Thus 

commit  adultery ;  Thou  shalt  not  steal ;  said  Jeltovah  of  hosts,  the  God  of  Is- 

Thou  shalt  not  teatif}   fal'^elj  ;  Thou  rael,  Make  your  toays  and  your  works 

shall  not  covet  those    things    which  good;    trust  not  yourselves  upon   the 

are  thy  neighbor  b        Thus  in  gene-  words  of  a  lie,  by  saying,  T/te  temple 

rtl    that  evil  should  not   be   willed,  of  _  Jeltovah,  the  temple  of  Jehovah,  the 

thjight  or    done    against    God,  nor  temple  of  Jehovah  is  h^e  (that  is,  th» 

against  the  neighbor      But  the  reason,  church) ;    after  stealing,  killtJig,  cim- 

why  such  things  as  ore  dirn,tly  of  love  jnifting  adultery,  and  sieearing  by  a 

and  chdrity  are  not  conmanded,  but  lie,  will  ye  come  and  stand  before  Me 

only  luch   things   as  are  opposite  to  in  this  house,  upon  wldch  my  name  is 

then  that  they  should  not  (  e  done,  is,  named,   and  say.    We   are   delivered, 

because  as  far  as  man  shun^  evils  as  lohile  ye  do  all  these   abominations  ? 

sint  'lO  far  he  wills  the  goods  which  Hath  tlUs  house  become  a  den  of  rob- 

aie  ot  love  and  chanty      That  the  first  bers  ?     Behold,  I  also  have  seen,  saith 

tlingol  lose  to  God  and  of  hve  towards  Jehovah,  vii.  3,  3,  4,  9,  10,  11.     That 

the  neighbor,  is    not  to  do  evil,  and  before  washing,  or  purification    from 

that  the  second  thing  ot  them  is,  to  do  evUs,  prayers  to  God  are  not  heard,  is 

good  will  be  seen  in  the  chapter  con-  also  taught  in  laaiah :    JehovaJi  saith, 

cemmg  Charity       1  he  e    are    two  jih  sinful  nation,  a  people  heavy  unth 

lo  esoipositet     e  ch  otl  er    the  love  iniquity;  they  have  turned  themselves 

1  viilling  and  doing  gocd     and   the  away  backward.     Wherefore,  when  ye 

1  le  of  wiUinff   and   dung  evil;    the  spread  out  your  hands,  I  hide  my  eyes 

latter  love  la  infernal   and  the  former  fromyou;  yea,  if  ye  multiply  prayer, 

ln.avenl3     tor   all  hell  is  m  the  love  I  do  not  hear,  i.  4,  15.     That  love  and 

cfdoing  eiil     and  all  heaven  in  the  charity  follow  him  who  does  the  com- 

love  ot  doing    go  d      Now,   because  mandments  of  the  decalogue  by  shun- 

man  is  born  into  evils  of  every  kind,  ning  evils,  is  evident  from  these  words 

thence  from  birth  he  inclines  to  those  of  the  Lord  in  John  :  Jesus  said,  He 

tl  mgs  which  are  of  hell   and  because  that  hath  my  commandments,  and  doeth 

he  cannot  come   into  heaven    unless  them,heitisthatloBethMe;  andhethat 

he  be  born    again    that   is    regener-  loveth  Me,  will  be  loved  by  my  Father, 

died    it  IS   necessary    that   the   evils  and  I  mill  love  him,  and  wiS  manifest 

«  hii^h  are  of  hell  should  first  be  remov-  Myself  to  him  ;  and  We  will  make  an 

ed   before  he  can  will  the  gxids  which  ^ode  with  him,  xiv.  21,  23.     By  comr 

are   of  heaven      lor  nj    jnc  can  bo  mandments,  there,  are  meant,  particu- 

alopted  b)  the  Lord  bef  le  he  is  sep-  larly,  the  commandments  of  the  deca- 

aiated  from  the  devd      But  hjw  evils  logue,    which   are,   that    evils   should 

are  removed   and  man  br  ught  to  do  not  be    done,   nor    lusted    for;    and 

gjods   will  be  demonstrated  m  the  two  that   thus  the   love   of   man    to    God, 

chapters  one  cuncerniiiif  Repentance,  and    the  love  of  God    towards  man, 

anl  the  other  concerning  Rfporma-  follow    as  the   good  ailer  evil  is  re- 

TioN  and  Regeneration.     That  evils  moved. 

mustfirst  be  removed,  before  the  goods,  330.  It  was  said,  that  as  far  as  man 

which  man  does,  become  good  in  the  shuns  evils,  so  far  he  wills  goods ;  iho 


lostecb,  Google 


230  The  Catechum  or  Decalogue  explaitieJ 

reason  is,  because  evils  and  goods  arc  they  are  s        h    d  11 

opposites,  fof  evils  are  frora  hell,  and  but  only  c  1  pp       b 

goods  from  beaven ;  wherefore,  as  far  fore  the  w    Id 

as  hell,  that  is,  evil,  is  removed,  so  far        331.  Tl  1  1       d        d 
heaven  approaches,  aad  man  looks  to  cannot  be           h           d   1  f     aa 
good.     That  it  is  so,  is  very  manifest  evil  is  rem      d         d       1    k  d  d 
from  eight  commandments  of  the  dec-  telt,  is  be                  h     p         1        Id 
alogue,  seen  thus ;  as,  I.  As  far  as  any  there   is   e  h  1  d  f               y           h 
one  does  not  worship  other  gods,  so  iar  sphere  of  h    1           1     h  p      d    taejf 
he  worshi[»  the  true  God.     II.  As  fd.r  round  abo          d     fl              d         sea 
as  any  one  does  not  take  the  name  of  sympathies       d         p    h         by  h 
God  in  vain,    so   far   he   loves  thoae  spheres,  tl          id             p         dim 
things  which  are  from  God.    Ill    Aa  the  evil      Th          1            b                d 
far  as  any  one  is  not  willing  to  kdl,  bctore  good        k             p            d       d 
and  to  act  from  hatred  and  revenge,  so  loied,  may  b           par  d        h          y 
far  he  wishes  well  to  the   neighbor  things  m    h              al         Id              h 
IV.  Aa  far  as  any  one  is  not  willing  to  these    No                g               h         I 
commit  adultery,  so  far  he  is  willing  to  keeps  a  le  p    d       3      pan  h           h 
live  chastely  witli  a  wife.     V.  As  tar  chamber,      d  b              '      g          ' 
as  any  one  is  not  wiljiug  to  steal,  so  food  to  ea    1                    ly       h    h 
far  he  practises  sincerity.     VI.  As  far  unless    he  fi  st       m            hose        d 
as  any  one  is  not  willing  to  testify  heists      T^V  1       pe                   d          I 
falsely,  so  far  lie   is  willing  to  think  table  of  a  1            d     q                 Id 
and  speak  truth.     VII.  and  VIII.  As  first  wash  h     f  ce       d  hand     b  f 
far  aa  any  one  does  not  covet  those  he  comes  to   I    m?      \  d      h 
things  which  are  the  neighbor's,  so  far  into  the  b  d-ch  mb           11      b   d 
he  ia  willing  that  the  neighbor  should  after  the  i    dd             1        1      h       b 
enjoy  his  own.     Hence  it  is  evident,  fore    wasl   d    h        If     11                  d 
that  the  commandments  of  the  deca-  clothed  him    If      1    1         ddin,, 
logue  contain  all  things  which  are  of  ment?     HI     d              P     fy          H 
love  to  God,  and  of  love  towards  the  ores  by  fir         dp            h  m  f 
neighbor;    wherefore   Paul  says,  Jfe  the  dross,  b  fib          p            Id 
that  lovetk  another,  hath  fulfilled  the  and  silver       Wh     d                   ) 
lam  I  for  tMs,  Thou  shalt  not  commit  the  tares  f          1         1          h  f       1 
adultery.    Thou  shalt  not  kill,    Thou  carries  it  i        1                y       A  d     h 
shaU  not  steal.    Thou  shait  not  be  a  does  not  tl      b  h     b    1  y           p 
false  witness.    Thou  sitalt  not  covet,  the  grain  f   m    h     be    d  d             b 
^md  if  there  be  any  other  commandment,  fore  he  gatl               to  1    h            \V  h 
it  is  comprehended  in  this  word.  Thou  does  not  prepare  his  meat  by  boiling, 
shalt  love   thy    neiffhbor    as    thyself  before  it  becomes  eatable,  and  is  set 
Charity  worketh  no  evil  to  the  neigh-  upon  the  table  ?     Who  does  not  shake 
bar;   therefore  charity   is    the  fulfil-  off  the  worms  from  the  leaves  of  the 
nunt  of  the  law,   Rom.    siii.  8,    9,  trees  in  the  garden,  lest  the   leaves 
lO,     To  these  should  be  added  two  should    be   consumed,    and   thus  the 
canons  for  the  use  of  the  New  Church  fruit  should  perish  ?     Who   does  not 
I.  That  no  one  can  siiun  evils  as  sms,  dislike  dirt  in  houses  and   in   courts, 
and  do  goods,  which  are  good  in  the  and   remove  it  from  them,  especially 
sight  of  God,  from  himself;  but  that,  when  a  prince  is  expected,  or  a  bride, 
as  far  as  anyone  shuns  evils  as  feins,  the  daughter  of  a  prince?     Who  loves 
so  far  he  does  good,  not  from  himself,  a  virgin,  and  intends  marriage  with 
Dut  from  the  Lord.     II.    That   man  her,  who  is  infected  with  malignanl 
ought  to  shun  evils  as  sina,  and  to  fight  diseases,  or  covered  with  pimples  and 
against  them,  as  from  himself,    and  blotches,  however  she  may  paint  her 
that  if  any  one  shuns  evil   from  any  fice  dic»s  herself  splendidly,  and  en- 
other  cause  whatever,  than   bttau-e  deavor  to  infuse  enticements  of  love  by 


los-e::b,  Google 


s  to  its  JExtemal  and  Internal  Sen 


2111 


the  charms  of  her  coQversation  I  That 
man  ought  to  purify  himself  from  evils, 
and  not  wait  that  the  Lord  may  do  this 
immediately,  is,  comparatively,  as  if  a 
servant,  whose  face  and  clothes  are 
daubed  with  soot  aud  dang,  should 
come  up  to  his  master,  and  say, 
"  Wash  me,  sir."  Would  not  the  mas- 
ter say  to  him,  "You  foolish  servant, 
what  do  you  say?  See,  there  is  wa- 
ter, soap  and  a  towel.  Have  you  not 
hands  and  power  to  use  them  T  Wash 
yourself."  And  the  Lord  God  might 
"  Tl  f  p    "fi      " 


up,  as  It  were,  from  belon ,  through 
the  waters;  one  at  the  left  hand,  "O 
HOW  JUST !"  another  at  the  right  hand, 
"  O  HOW  LEARNED  !"  and  a  third  from 
behind,  "O  how  wise!"  A  d  b 
cause  it  fell  into  my  thought,  w 

just,  learned  and  wise,  I  was  aif 
with  a  desire  of  seeing  whether  s 
there;  and  it  was  said  to  me  froi 
en,  "  You  shall  see  and  hear,"   A 
went  out  of  the  house  in  spirit,  a 
before  me  an  opening ;  thither 
and  looked  down,  and   heboid 
dor ;  by  this  I  descended ;  and 
was  below,  I  saw  a  champaign  country 
covered  over  with  shrubs,  with  thorns 
and  nettles  intermixed;  and  I  asked 
whether   hell    was    here ;    they   said, 
"  It  is  the  Jower  earth,  which   is  next 
above  hell."     And  then  I   proceeded 
according  to  the  exclamations,  in  or- 
der;   to  the    first,    "O    how    just!" 
and  I  saw  a  company  of  those  who,  in 
the  world,  had  been  judges  of  friend- 
ship and  bribes ;   then  to  the  second 
exclamation,  "  O  now  learned  \"  and 
I  saw  a  company  of  those  who  in  the 


world  had  been  reasoners ;  and  to  the 
third  exclamation,  "  O  how   wise !'' 
and  I  saw  a  company  of  those  who  in 
the  worM  had  been  confirraers.      But  I 
turned  from  these  to   tlie   first,  where 
were    the    judges    of  friendship    and 
bribes,  and  who  were  proclaimed  just. 
And  I  saw  at  the  side,  as  it  were,  an 
amphitheatre,  built  of  brick  and  cov- 
ered with  black  tiles ;  and  it  was  said 
to  me,  that  there  was  their  Tribunal. 
There  were  three  entrances  into  it  on 
the  north  side,  and  three  on  the  west 
d         d  none  on  the  south  and  east 
—     token  that  their  judgments 
judgments  of  justice,  but  judg- 
f  will.     In  the  midst  of  the  am- 
ph  h      re,  there  was  seen  a  tire-place, 
ch  the  servants,  who  tended  the 
w  torches  made  of  sulphur  and 
un      ;  the  light  from  which,  dardng 
the  plastered   walls,   formed 
images  of  birds  of  the  evening 
ight;   but  that  fire-place,  and 
ations  of  light  thence  into  the 
those  images,  were  represen- 
of  tiieir  judgments,  in  that  tliey 
could    disguise    the  things   of  every 
question,  andinduceupon  th  n     jp 
ances  according  to  favor.      Af       h    f 
an  hour,  I  saw  old  and  you  j 


d     b 


1 


as  unjust.  Such  persuasions  concern- 
ing them  appeared  from  their  faces, 
and  were  heard  from  the  sound  of  their 
speech.  Then  illustration  from  heav- 
en was  given  nie,  from  which  I  per- 
ceived the  things  one  by  one,  whether 
they  were  of  right  or  not  of  right ;  and  I 
saw  how  industriously  they  covered 
what  was  unjust,  and  induced  upon  it 
the  appearance  of  what  was  just ;  and 
from  the  laws  tliey  selected  one  which 
favored,  to  which  they  bent  the  point  in 
question,  aud  the  rest,  by  artful  reason 


..gk 


iy2  The  Cateditsm  or  Decalogue  explained, 

jngs,  they  removed  to  the  side.  After  were  swallowed  up  and  cast  into  cav- 
the  judgment,  the  sentences  were  car-  erns,  and  imprisoned.  And  then  it  was 
ried  out  to  their  clients,  friends  and  fa-  said  to  me,  "  Do  you  wish  to  see  them 
vorers;  and  these,  in  order  to  return  the  there?"  And  io,  they  were  seen,  aa 
favor  to  them,  for  along  way  exclaimed,  to  the  face,  as  if  from  polished  steel, 
"  O  HOW  JUST !  O  Kow  JUST  !"  After  and  as  to  the  body  from  the  neck  to 
tJiis,  I  conversed  with  the  angels  of  the  loins,  like  graven  images  clothed 
heaven  concerning  them,  and  told  them  with  leopards'  skins,  and  as  to  the  feet, 
some  of  the  things  seen  and  heard ;  and  like  serpents ;  and  I  saw  the  law-books, 
the  angels  said,  that  "  such  judges  ap-  which  they  had  laid  up  on  the  ta- 
pe ar  toothers  as  if  endued  with  the  great-  blea,  turned  into  playing-cards;  and 
est  acuteness  of  understanding,  when  now,  instead  of  sitting  as  judges,  the 
yet  they  do  not  see  any  thing  at  all  of  employment  given  to  them  is,  that  they 
what  is  just  and  equitable.  If  you  take  should  make  vermiiion  into  paint,  with 
away  friendship  for  any  one,  they  sit  which  they  daub  the  faces  of  harlots, 
in  judgment  like  statues,  and  only  say,  and  thus  turn  them  into  beauties.  Af- 
'  I  accede^  I  agree  with  this  or  that  ter  these  things  were  seen,  I  wished  to 
man.'  The  reason  is,  because  all  go  to  the  two  other  companies,  to  the 
their  judgments  are  judgments  pre-  one  where  were  merely  reasoners,  and 
viously  formed,  and  a  judgment  pre-  to  the  other  where  were  merely  con- 
vioui,!y  formed  with  favor  follows  the  firmers.  But  it  was  sjud  to  me,  "Rest 
cause  from  the  beginning  to  the  end  a  little  while ;  angels  from  the  so- 
ofit;  hence  they  see  nothing  else  than  ciety  next  above  them  shall  be  given 
what  is  of  their  friend;  at  all  that  you  as  companions;  by  these,  light 
which  is  against  him,  they  turn  aside  will  be  given  to  you  from  the  Lord, 
their  eyes,  and  look  from  the  corners  and  you  will  see  wonderful  things." 
of  them;  and  if  they  take  it  up  again,  333.  Second  Relation.  After  some 
they  involve  it  in  reasonings,  as  a  spi-  time,  I  heard  again  from  the  lower  earth 
der  does  the  captives  in  her  web,  and  the  same  words  as  before,  O  how 
consume  it.  Thence  it  is,  that  if  they  learngii  !  O  bow  learned  !  And  I 
do  not  follow  the  web  of  their  previous  looked  around  to  see  who  were  present ; 
judgment,  they  see  nothing  of  right,  and  lo,  there  were  angels,  who  were  in 
They  have  been  explored  to  ascertain  the  heaven  immediately  above  those 
whether  they  were  able  to  see,  and  who  cried,  O  how  lhabned  !  And  I 
they  were  found  to  be  unable.  The  conversed  with  them  concerning  the 
!inhabitanls  of  your  world  will  wonder  cry,  and  they  said  that  "  those  were  the 
that  it  is  so;  but  tell  them,  that  this  is  learned,  who  only  reason,  whether 
a  truth  explored  by  the  angels  of  heav-  it  be  or  be  not,  and  rarely  think 
en.  Since  they  see  nothing  of  what  is  that  it  is  so  :  wherefore  they  are  like 
ju&t,  we  in  heaven  do  not  look  upon  winds  which  blow  and  pass  away ;  and 
them  as  men,  but  as  monstrous  images  like  bark  around  trees,  which  are  with- 
of  man,  of  which  those  things  which  out  pith ;  and  like  shells  around  al- 
are  of  friendship  make  the  heads,  monds without  meat;  and  Uke  the  rind 
those  things  which  are  of  injustice,  around  fruit  without  the  pulp ;  for  their 
the  breasts,  those  things  which  are  of  minds  are  without  interior  judgment, 
confirmation,  the  hands  and  feet,  and  and  only  united  with  the  senses  of  the 
those  things  which  are  of  justice,  the  body ;  wherefore,  if  the  senses  them- 
soles  of  the  feet,  which,  if  they  do  not  selves  do  not  judge,  they  are  able  to  con- 
favor  a  friend,  they  supplant  and  tram-  elude  nothing ;  in  a  word,  they  are  mere- 
pie  under  feet  But  you  shall  see  what  ly  sensual,  and  by  us  they  are  called 
they  are,  viewed  in  themselves,  for  Reasonbks.  They  are  called  reasoners 
their  end  is  near  at  hand ;"  and  lo,  because  they  never  conclude  anything, 
then  suddenly  the  ground  opened,  and  but  take  up  whatever  tbey  hear,  and  djs- 
the  tables  fell  upon  tables,  and  they,  pute  whether  it  be,  by  continually  con- 
logpther  with  the  whole  amphitheatre,  tradicting.      They  love  nothing  more 


^'a'^ 


as  to  tts  External  and  Iviemal  Sense.  233 

than  to  attack  truths,  and  thus  to  pull  ed  with  dark  faces,  clothed  in  black 
them  to  pieces  by  discussing  them,  sacks;  but  this  light  being  withdrawn. 
These  are  they,  who  believe  themselves  they  were  seen  as  before.  Then  I 
to  be  learned  above  all.  in  the  world,  spoke  with  some  of  the  assembly,  and 
On  hearing  these  words,  I  requested  said,  "  I  heard  the  ccy  of  the  crowd 
the  angels  to  lead  me  to  them,  and  around  yon, 'Ohow  leakned!' where- 
they  led  me  to  a  cave,  from  which  fore,  let  us  converse  with  you  on  things 
went  steps  to  the  lower  earth  ;  and  we  which  are  of  the  deepest  learning." 
descended  and  followed  the  cry,  "O  And  they  replied,  "  Say  whatever  you 
HOW  LEARNED  1"  and  lo !  there  were  please,  and  we  will  satisfy  jou."  And 
several  hundreds  standing  in  one  I  asked,  "  What  is  the  religion  by 
place,  beating  the  ground.  Wonder-  which  man  is  saved?"  And  they 
ing  at  this,  I  asked,  "  Why  do  they  said,  "  We  will  divide  this  question  in- 
Btatid  thus,  and  beat  the  ground  with  to  several ;  and,  until  we  have  con- 
their  feet?"  and  added,  "They  can  eluded  these,  we  cannot  give  an  an- 
thus  excavate  the  ground  with  their  swer.  And  the  discussion  shall  be, 
feet."  At  this  the  angels  smiled,  and  1.  Whether  religion  be  any  thing, 
said,  "  It  appears  that  they  thus  stand,  9.  Whether  salvation  be  or  not.  0. 
because  they  think  nothing  concerning  Whether  one  religion  effect  more 
any  thing,  that  it  is  so,  but  only,  wheth-  than  another.  4.  Whether  there  be  a 
er  it  is  so,  and  dispute ;  and  when  the  heaven  and  a  hell.  5.  Whether  there 
thought  proceeds  no  farther,  they  ap-  be  eternal  life  after  death ;  besides 
pear  only  to  tread  and  stamp  upon  one  many  more."  And  I  asked  concern- 
spot,  and  not  to  proceed."  And  the  ing  the  first,  Whether  religion  be  imi 
angels  said,  "  Those  who  flow  out  of  thing.  And  they  began  to  canvass 
the  natural  world  into  this,- and  hear  thig  with  abundance  of  arguments; 
that  they  are  in  another  world,  gather  and  I  requested  that  they  would  refer 
themselves  into  companies,  in  many  it  to  the  assembly;  and  they  referred 
places,  and  ask,  '  Where  is  heaven,  it ;  and  the  common  answer  was,  that 
and  where  is  hell  J'  as  also,  'Where  "  This  proposition  needs  so  much  in- 
isGodf  and  after  they  have  been  in-  vestigation,  that  it  cannot  be  finished 
structed,  they  still  begin  to  reason,  to  in  an  evening."  And  I  asked,  "  Can 
dispute,  and  to  debate.  Whether  it  be  finished  by  you  within  a  year?" 
THERE  IS  A  God.  They  do  this,  be-  And  one  said,  "It  cannot  within  » 
cause  there  are,  at  this  day,  so  many  hundred  years."  And  I  said,  "  In 
naturalists  in  the  natural  world,  and  the  mean  time,  you  are  without  reli- 
these,  among  themselves  and  with  oth-  gion ;  and  because  salvation  thence 
ers,  when  the  conversation  is  concern-  depends,  you  are  without  the  idea, 
ing  religion,  propose  this  for  discus-  faith  and  hope  of  salvation."  And  he 
sion,  and  this  proposition  and  dis-  replied,  "  Should  it  not  be  demonstral> 
cussion\i,are  seldom  terminated  in  the  ed  first,  whether  religion  is,  and  what 
affirmative  of  faith,  that  there  is  a  God ;  it  is,  and  whether  it  is  any  thing  ?  If 
and  these  afterwards  consociato  them-  it  is,  it  will  be  also  for  the  wise ;  if  it  is 
selves  more  and  more  with  the  evil ;  not,  it  will  be  only  for  the  common 
and  this  is  done,  because  no  one  can  people.  It  is  known,  that  religion  is 
do  any  good  firom  the  love  of  good,  ex-  called  a  bond  ;  but  it  is  asked,  for 
cept  from  God."  Afterwards,  I  was  led  whom?  If  only  for  the  common 
down  to  the  assembly ;  and  lo  I  there  ap-  people,  it  is  not  in  itself  any  thing ;  if 
peared  to  me  men,  not  unhandsome  in  also  for  the  wise,  it  is."  On  hear- 
the  face,  and  in  clothes  of  ornament;  ing  these  words,  I  said,  "You  are 
and  the  angels  said,  "  They  appear  any  thing  rather  than  learned,  because 
EUch  in  their  own  light;  but  if  light  you  cannot  tliink  any  thing  else,  than 
out  of  heaven  flows  in,  the  faces  are  whether  it  be,  and  turn  this  both  ways, 
changed,  and  also  the  clothes."  And  Can  any  one  be  learned,  unless  he 
it  was  done  so,  and  (hen  they  appear-  know  something  for  certain,  and  pro- 
30 


h,  Google 


234  The  Catechism  or  Decalogue  e^tpla'ned, 

ceed  into  it,  as  a  man  proceeds  from  and  in  the  crowd  some  of  noble  de« 

Btep  to  step,  and  successively'  into  wis-  scent,  who,  when  they  lieacd  that  Ihej 

dom?     Otherwise,  you  do  not  touch  confirmed   all   things  that  they  said, 

truths,  even  with  the  finger-nail;  but  and  favored  them  with  so manifestcon- 

you  remove  them  more  and  more  out  sent,   turned    themselves    about,   and 

of  sight.     Wherefore,  to  reason  only  said,  "  O  how  wtsb  !"     But  the  angel 

whether  it  be,  is  to  reason  from  a  hat  said  to  me,  "  Let  us  not  go  to  them 

which  is  never  put  on,  or  from  a  shoe  but  let  us  call  out  one  from  the  compa 

which  is  not  tried  on;  what  thence  ny;  and  we  called  one  out,  and  retired 

fi)ilows,  but  that  you  know  not  whether  with   him,    and  spoke  various  things, 

any  thing  exist,  or  whether  it  be  any  and  he  confirmed  them  one  bj  one,  so 

thingbut  an  idea;  and  so  whether  salva-  that  at  length  they  appeared  as  true, 

tion  be  given,  whether  eternal  life  after  And  we  asked  him  whether  he  could 

death,  whether  one  religion  be  better  also  confirm  the  contrary ;  he  said  that 

than  another,  whether  there  be  a  heav-  he  could  as  well  as  the  former.     Then 

en  and  a  hell.     "You  cannot  think  any  he  said,  openly  and  from   the   heart, 

thing  concerning  these  things,  so  long  "  What  is  truth  1     Is  there  any  truth 

as  you  halt  at  the  first  step,  and  beat  given  in  the  nature  of  things,  but  what 

the  sand  there,  and  do  not  set  one  foot  man  makes  true?     Say  whatever  you 

before  the  other,  and  go  forward.  Take  please,  and  I  will  make  it  to  be  true." 

heed   lo  yourselves,  lest  your  minds,  Andlsaid,"  Make  this  true.  That  faith 

while  they  stand  thus  on  the  oulside,  is  the  all  of  the  church."   And  he  did  it 

without   judgment,    should    inwardly  so  desterously  and  ingeniously,  that  the 

grow  hard,  and  become  pillars  of  salt."  learned,  who  stood  around,  admired  and 

On  saying  these  words,  I  departed,  and  applauded  him.    Aflerwards,  I  request- 

thcy  from    indignation     threw  stones  ed  that  he  would  make  it  true  that  char> 

after  rae ;    and  then  they  appeared  to  ity  was  the  all  of  the  church ;  and  he 

me  like  graven  images,  in  which  there  did  ;  and  afterwards,  that    charity    ia 

is  nothing  of  human  reason.     And  I  nothing  of  the  church.   And  he  clothed 

asked  the  angels  concerning  their  lot ;  and  adorned  both  with  appearances,  so 

and  they  said,  that  the  lowest  of  them  that  the  by-standers  looked  at  each  oth- 

are  let  down  into  the  deep,  and  there  er,  and  said,  "  Is  not  this  a  wise  man  f 

into  the  desert,  and  are  compelled  to  And  I  said,  "  Do  you  not  know,  that 

carry  packs ;    and  then,  because  they  charity  is  to  live  well,  and  that  faith  is 

cannot  produce  any  thing  from  reason,  to  believe  well  t   Does  not  he  who  lives 

they  prate  and  apeak  vain  things ;  and  well,  also  believe  well?     And  thus, 

there,  at  a  distance,  they  appear  like  that  faith  is  of  charity,  and  charity  of 

asses  carrying  burdens.  faitii  t     Do  you   not  see  that  this  is 

334.  Third  Relation.  After  this,  true  V     He  replied,  "  I  will  make  it 

one  of  the  angels  said,  "  Follow  me  to  true,  and  I  shall  see."     And   he   did, 

the  place  where  they  cried,  '  O  now  and  said,  "  Now  I  see."     But  present- 

wisB  I' "     And  he  said,  "  You  will  see  ly  he  made  the  contrary  of  that  to  be 

prodigies  of  men ;   you  will  see  faces  true,  and  then  said, "  I  see  also  that  this 

and    bodies,   which    are    of  a  man,  is  true."     At  this  we  smiled,  and  said, 

and  yet  they  are  not  men."     And  I  "  Are  they  not  contraries  ?     How  can 

said,  "Are  they  beasts,  then?"     He  two  contraries  be  seen  true?"     Being 

luplied,   "  They    are  not    beasts,  but  indignant  at  this,  he  replied,    "  You 

men-beasts ;  for  they  are  such  as  can-  err ;  they  are  both  true,  since  nothing 

not  see  at  all,  whether  truth  be  truth  else  is  true,  but  what  man  makes  true." 

or  not ;    and  yet  they  can  make  what-  There  stood  near  a  certain  one,  who, 

ever  they  please   appear  like  truth ;  in  the  world,  had  been  an  ambassador 

such  with  us  are  called  Confirm eits."  of  the  first  rank.     He  wondered  at  this. 

And  we  followed  the  cry,  and  came  to  and  said,  "I  acknowledge  that  there 

the  place;  audio!  a  company  of  men,  is  eomething  similar  in  the  world;  but 

and    around   the  company   a  crowd,  still  you  are  insane.    Make  it  to  be  true- 


as  to  its  External  and  Internal  Sense.  2;'D 

if  you  oan,  that  darkness  is  light,  and  black  is  only  a  shade,  consult  tht«e 
light,  darkness."  And  he  replied,  "I  who  are  skilled  in  the  science  of  op- 
Bhall  do  this  easily.  What  are  light  tics  and  they  will  say,  '  Grind  eithei 
and  darkness,  but  states  of  the  eje'  a  black  stone  or  glaas  into  fine  powder, 
Is  not  light  changed  into  shade  vie  and  }ou  will  see  that  the  powder  is 
the  eye  comes  from  a  Bunny  jlaoe  as  vh  te  "  But  the  ambassador  replied, 
also  when  a  man  fixes  his  eye  inten  e  Dies  not  the  crow  appear  black  to 
ly  on  the  sunt  Who  does  not  1  lo  the  iglit?"  But  the  confirmer  replied, 
that  the  state  ofthe  eye  is  then  changed  Wdl  you,  who  are  a  man,  think  any 
and  that  thenco  light  appears  Ike  th  ig  from  appearance  t  You  may,  in- 
shade;  and  on  the  other  hand,  vtentle  deed  speak  from  appearance,  that  I 
state  of  the  eye  returns,  that  that  shnde  cro  v  is  black,  but  you  cannot  think 
.  appears  like  iighft  Does  not  ai  owl  that  as,  for  example,  you  may  speak 
see  the  darkness  of  night  as  tl  e  1  gl  t  from  appearance,  that  the  sun  rises  and 
of  day,  and  the  light  of  day  as  tl  e  sets  but,  because  you  are  a  man,  you 
darkness  of  night,  and  then  the  sun  t  cannot  tbjuk  that,  because  the  sun 
self  altogether  as  an  opaque  and  dusky  'sla  ids  unmoved,  and  the  eartli  goes 
globe!  Ifany  one  had  eyes  like  an  owi,  forward.  It  is  similar  with  the 
what  would  he  call  light,  and  what  crow.  Appearance  is  appearance.  Say 
darkness?  What  then  is  light,  but  a  what  you  will,  a  crow  is  all  over  white  ; 
state  of  the  eye  1  And  if  it  be  only  a  it  also  grows  white,  when  it  grows 
state  of  the  eye,  is  not  light  darkness,  old ;  this  I  have  seen,"  After  this, 
and  darkness  light?  Wherefore  the  one  the  bystanders  looked  at  me;  where- 
is  true,  and  the  other  is  true."  But,  fore  I  said,  that  it  is  true  that  the  quills 
because  this  confirmation  confounded  and  featiierS  of  a  crow  inwardly  par- 
some,  I  said,  "I  perceive  thatthat  con-  take  of  whiteness,  and  also  its  skin 
firmer  does  not  know,  that  there  is  given  but  this  is  tht  case  not  only  witl 
true  light  and  fatuous  light:  and  that  crows,  but  also  w'th  ail  the  birds  in 
both  those  lights  appear  as  if  they  were  the  universe;  and  every  man  distin- 
lights,  but  still  fatuous  light  in  itselfis  guishes  birds  by  the  appearance  of 
not  light ;  but,  in  respect  to  true  light,  their  color ;  if  this  were  not  done,  we 
it  is  darkness.  An  owl  Is  in  fatuous  might  say  concerning  every  bird,  thai 
tight,  for  there  is  within  its  eyes  the  de-  it  is  white,  which  is  absurd  and  ridicu- 
sire  of  pursuing  and  devouring  birds ;  Ions,  Afterwards,  the  ambassador  ask- 
and  this  light  makes  its  eyes  see  in  time  ed,  whether  he  could  make  it  true, 
of  night,  just  as  cats  do,  whose  eyes  in  That  you  are  insane.  And  he  said, 
cellars  appear  like  candles;  it  is  the  fat-  "I  can,  but  I  will  not;  who  is  not 
uous  light,  arising  from  the  desire  of  insane  t"  Then  they  requested  him, 
pursuing  and  devoijrlng  mice,  which  that  he  would  say  from  the  heart, 
■C  produces  that  within  in  their  eyes  ;  whether  he  was  jesting,  or  whether  he 
thence  it  is  manifest,  that  the  light  of  believed  that  there  is  not  any  thing 
the  sun  is  true  light,  and  that  the  light  true,  except  what  man  makes  true 
of  lust  is  fatuous  light."  After  this,  the  And  he  said,  "  I  swear  that  I  believe 
ambassador  requested  the  confirmer,  it,"  After  this,  that  universal  confirn 
that  he  would  make  this  as  if  true:  er  was  sent  to  the  angels  who  ex 
^"  That  a  crow  is  white  and  not  black,"  plored  him  as  to  his  quality  and  afte 
And  he  replied,  "  This,  also,  I  shall  do  the  exploration,  they  said  that  he 
easily."  And  he  said, "  Take  a  needle  did  not  possess  a  grain  of  under 
or  a  knife,  and  open  the  quills  and  feath-  standmg,  because  all  that  which  is 
ers  of  a  crow ;  then  remove  the  quills  above  the  rational,  with  him,  was  clos- 
and  feathers,  and  look  at  the  crow's  ed ;  and  only  that  which  is  below  the 
skin  ;  is  it  not  white  ?  What  is  the  rational,  was  open ;  above  the  rational 
black  which  is  around  but  a  shade,  is  spiritual  light,  and  below  the  ration- 
from  which  we  should  not  judge  con-  al  is  natural  light,  and  this  light  with 
cerning  the  color  of  the  crow  1     That  man  is  such,  that  he  can  confirm  what 


.,gk 


236  The  Catechism  or  Decalogue  explained, 

ever  he  pleases ;    hot  if  spiritual  light  truths.     All  those   are  in  vision  from 

does  not  flovv  .nto   natural  light,  man  behind,  and  not  in  any  vision  liom  be- 

iloes  not  see  whether  any  truth  is  truth,  fore. 

nor  thence  that  any  thing  false  is  false;  335.  Fourth  Relation.  Once,  a. 
to  see  this  and  that,  is  from  spiritual  the  dawn  of  day,  when  I  awaked  from 
light  in  natural  light,  and  spiritual  sleep,  I  saw  before  my  eyes,  as  it  were, 
light  is  from  the  God  of  heaven,  who  is  spectres  in  various  shapes ;  and  after- 
tlie  Lord;  wherefore,  that  universai  wards,  when  it  was  morning,  T  saw 
conliriiier  is  not  a  man  nor  a  beast,  fatuous  lights,  in  divers  forms ;  some 
but  a  man-beast.  I  asked  the  aiigels  like  sheets  of  paper  fiill  of  writing, 
concerning  the  lot  of  such,  whether  which,  being  folded  together  again  and 
they  can  be  together  with  the  living,  again,  at  length  appeared  like  falling 
,  because  the  life  of  man  is  from  spirit-  stars,  which  in  their  descent  vanished 
uai  light,  and  from  this  is  his  under-  in  the  air ;  and  some  like  open  books, 
standing.  And  titey  said,  that  "  Such,  some  of  which  shone  like  little  moons, 
when  they  are  alone,  cannot  think  and  some  burnt  like  candles ;  amongst 
any  thing,  and  thence  speak ;  but  these,  were  books  which  raised  them- 
that  they  stand  mute  like  automatons,  selves  up  on  high,  and  were  lost  in 
and,  as  it  were,  in  a  deep  sleep ;  but  the  height,  and  others  which  fell 
that  they  are  awaked  as  soon  as  they  down  to  the  earth,  and  were  dissolved 
hear  any  thing;"  and  they  added,  thereinto  dust.  From  these  appear- 
that  "  Those  become  such,  who  are  in-  ances,  I  conjectured,  that  below  those 
wardly  evil;  into  this,  spiritual  light  meteors  there  stood  those  who  were 
cannot  flow  from  above,  but  only  some-  disputing  about  imaginary  things, 
thing  spiritual  through  the  world,  which  they  esteemed  of  great  moment; 
whence  they  have  the  faculty  of  con-  for,  in  the  spiritual  world,  such  phe- 
lirming."  These  things  being  said,  I  nomena  appear  in  the  atmospheres, 
heard  a  voice  from  the  angels  who  ex-  from  the  reasonings  of  those  standing 
plored  him,  saying,  "  Make  a  univer-  below ;  and  presently  the  sight  of  my 
sa!  conclusion  from  what  has  been  spirit  was  opened  to  me,  and  I  observed 
heard,"  And  I  made  this,  TJiat  it  is  a  number  of  spirits,  whose  heads  were 
tiot  thepart  of  an  intelligent  mtm  to  he  encircled  with  leaves  of  laurel,  -and 
able  to  eortfirm  whatever  he  pleases;  who  were  clothed  in  gowns  adorned 
bttt  that  it  is  the  part  of  an  intelligent  with  flowers,  which  signified  that  they 
mem  to  be  able  to  see  that  tite  true  is  were  spirits,  who,  in  the  natural  world, 
true,  and  that  th^  false  is  false,  and  to  had  been  renowned  for  the  fame  of 
confirm  it.  After  this,  I  looked  at  the  erudition ;  and  because  I  was  in  the 
company  where  the  confirmers  were  spirit,  I  drew  near  and  mingled  myself 
standing,  and  the  crowd  around  them  with  the  company ;  and  then  I  heard 
were  crying,  "  O  how  wise  !"  and  lo !  that  they  were  disputing  sharply  and 
a  dark  cloud  covered  them,  and,  in  the  warmly  among  themselves,  concerning 
cloud,  owls  and  bats  were  flying.  And  connate  ideas  ;  whether  there  are 
It  was  said  to  me,  "  The  owls  and  any  in  men  from  birth,  as  in  beasts, 
bats,  flying  in  that  cloud,  are  corre-  Those  who  denied,  turned  them- 
spondenccs,  and  thence  appearances  of  selves  away  from  those  who  affirm- 
their  thoughts ;  since  confirmations  of  ed,  and  at  length  they  stood  sepa- 
falsities,  so  that  they  appear  like  truths,  rated  from  each  other,  like  the  pha- 
are  represented  in  this  world  under  lanxes  of  two  armies  about  to  fight  with 
the  forms  of  birds  of  night,  whose  eyes  swords;  but  because  ihey  had  no 
are  illuminated  within  by  a  fatuous  swords,  they  fought  with  the  sharp 
light,  from  which  they  see  objects  in  points  of  words.  But  then,  on  a  sud- 
darkness,  as  in  the  light :  such  fatuous  den,  a  certain  angelic  spirit  stood  up 
spiritual  light  have  those,  who  confirm  in  the  midst  of  tliem,  and,  speaking 
falses  until  they  appear  as  truths,  with  a  loud  voice,  he  said,  "  I  heard 
and    aftiiwards   are    believed    to    be  al  a  distance,  not  far  from  jou,  that 


i/GoogIc 


as  to  i!i'  Exiernal  and  InteTnal  Sense.                           237 

you  are  ardently  engaged,  on  both  and  (here  I  wil]  gather  was  from'  these 
sides,  in  a  dispute  about  connate  ideas,  flowers,  ajid  sucli  honey  from  those ; 
whether  men  have  any,  Uke  the  beasts;  and  of  the  wax  I  will  build  little  cells 
but  I  tell  you,  That  men  have  not  contiguous  in  a  series,  in  such  a  man- 
ANY  CONNATE  IDEAS,  AND  THAT  BEASTS  uer,  that  I  aud  my  companions  may 
HAVE  NOT  ANY  IDEAS ;  wherefore,  you  freely  go  in  and  out,  as  through  streets  ; 
are  quarrelling  about  nothing,  or,  as  k  and  afterwards  we  will  lay  up  honey  in 
is  said,  about  goat's  wool,  or  about  the  them  abundantly,  so  that  there  may  be 
beard  of  this  age."  On  hearing  these  enough,  also,  for  the  coming  winter, 
words,  they  were  very  angry,  and  ex-  that  we  may  not  die;'  besides  other 
claimed,  "  Cast  him  out ;  he  talks  con-  wonderful  things,  in  which  they  not 
irary  to  common  sense."  But  when  only  emulate,  but  in  some  cases  excel, 
they  were  in  the  effort  of  casting  him  the  political  and  economical  prudence 
out,  they  saw  him  encircled  with  heav-  of  men.  (See  above,  n.  13.)  More- 
enly  light,  through  which  they  could  over,  does  the  humble-bee  think  in  its 
not  rush  ;  for  he  was  an  angelic  spirit;  little  head,  'I  and  my  companions 
wherefore  they  retired,  and  removed  will  build  a  little  house  of  fine  papyrus, 
themselves  a  little  from  him.  And  after  the  walls  of  which,  within,  we  will 
that  light  was  withdrawn,  he  said  to  wind  about  in  the  form  of  a  labyrinth, 
them,  "  Why  are  you  angry  1  Hear  and  in  the  centre  we  will  prepare,  as 
first,  and  collect  the  reasons  which  I  it  were,  a  forum,  into  which  there  shall 
shall  offer,  and  make  a  conclusion  from  be  an  entrance,  and  out  of  which  there 
them  yourselves ;  and  I  foresee,  that  shall  be  a  passage ;  and  this  of  sucji 
those  who  excel  in  judgment  will  ac-  workmanship,  that  no  other  living 
cede,  and  will  calm  the  tempests  which  creature,  except  what  is  of  our  famil;, , 
have  arisen  in  your  minds."  To  these  shall  find  the  way  to  the  inmost  plac'f, 
words,  they  said,  yet  with  an  indignant  where  we  assemble.'  Again,  does  the 
tone,  "  Spealc,  then,  and  we  will  hear."  silk-worm,  while  a  worm,  think  in  its 
And  then,  beginning  to  speak,  he  said,  little  head, '  Now  it  is  time  that  I  should 
"  You  believe  that  beasts  have  con-  prepare  myself  for  si>inning  silk,  and 
nate  ideas,  and  you  have  concluded  for  the  end,  that,  when  it  is  spun,  1 
it  fi'om  this,  that  their  actions  appear  may  0y  abroad,  and  sport  with  my 
as  if  from  thought ;  and  yet  they  companions  in  the  air  into  which  1 
have  no  thought  at  all,  and  ideas  are  could  not  rise  before,  and  provide  for 
not  predicable,  except  of  that;  and  myself  a  progeny?'  Do  other  worms 
it  is  the  character  of  thought  that  think,  in  like  manner,  when  they  crawl 
they  do  so  or  so,  for  the  sake  of  this  through  the  walls  of  houses,  and  be- 
or  that.  Consider,  therefore,  whether  come  nymphs,  aurelias,  chrysalises  and 
the  spider,  which  weaves  her  web  most  at  last  butterflies?  Does  a  fly  have 
curiously,  thinks  in  her  little  head,  any  idea  of  meeting  with  another  fly, 
'I  will  extend  the  threads  in  this  or-  that  it  happens  here,  and  not  there? 
der,  and  will  tie  them  together  with  The  case  is  the  same  with  animals  of 
transverse  threads,  lest  ray  web  should  a  larger  body,  as  it  is  with  those  little 
be  torn  to  pieces  by  the  rude  vibra-  animals,  as  with  birds  and  winged 
tion  of  the  air;  and  at  the  first  ter-  creatures  of  every  kind,  when  they 
minations  of  the  threads,  which  will  come  together,  and  also  when  they  pre- 
make  the  middle,  I  will  prepare  a  seat  pare  nests,  and  lay  eggs  in  them,  sit 
for  myself,  in  which  I  shall  perceive  upon  them,  and  hatch  their  young,  pro- 
whatever  falls  in,  so  that  I  may  run  cure  food  for  them,  take  care  of  them 
thither;  as,  if  a  fly  should  come,  that  it  until  they  fly  abroad,  and  then  drivf 
may  get  entangled,  and  I  will  quickly  them  away  from  their  nests,  as  if  they 
seize  it,  and  tie  it,  and  it  shall  serve  me  were  not  their  offspring ;  besides  innu- 
(br  food.'  Again,  do^s  the  bee  think  merable  other  things.  The  case  is 
in  its  little  head,  '  I  will  fly  abroad ;  I  similar,  also,  with  the  beasts  of  the 
know   where  the    ftowery  fields  are ;  earth,  with  serpents  and  with  fishes 


bv  Cookie 


233  The  Catechism  or  Decalogue  explained- 

Which  of  you  cannot  see,  from  the  and  where  there  is  no  thought,  there  is 
things  above  mentioned,  that  their  no  idea ;  for  the  one  is  of  the  other,  re- 
spontaneous  actions  do  not  flow  from  ciprocaJly.  Thismajbcconciudedfrom 
any  thought,  of  which  alone  an  idea  is  infants  newly  born,  in  that  they  cannot 
predioabie  1  The  error,  that  beasts  do  any  thing  but  suck  and  breathe ; 
have  ideas,  flows  from  no  other  source,  that  they  can  suck,  is  not  from  any 
than  from  the  persuasion,  that  they  thing  connate,  but  from  continual  suc- 
thjnk,  as  well  as  ttien,  and  that  speech  lion  in  the  mother's  womb;  and  that 
only  makes  the  distinction."  After  they  can  breathe,  is  because  they  live, 
this,  the  angelic  spirit  looked  around,  for  this  is  a  universal  of  life.  The  very 
and  because  he  saw  them  still  hesitat-  senses  of  their  body  aj-e  in  the  greatest 
iug,  whether  beasts  have  thought  or  obscurity,  and  from  this  they  emerge 
not,  he  continued  the  discourse,  and  successively  by  means  of  objects ;  in 
said  ;  "  I  perceive,  that,  from  the  ac-  like  manner,  their  motions  are  acquir- 
tions  of  brute  animals,  similar  to  those  ed  by  habitual  exercise.  And  as  they  ' 
of  men,  there  still  clings  to  you  a  vis-  leani  successively  to  lisp  out  words, 
ionary  idea  concerning  their  thought ;  and  to  sound  them,  at  first  without  any 
wherefore  I  will  tell  whence  their  ac-  idea,  there  arises  something  obscure  of 
tionsare.  Every  beast,  every  bird,  every  fantasy;  and  as  this  becomes  clear, 
fish,  reptile  and  insect,  for  instance,  has  something  obscure  of  the  imagination 
ils  own  natural,  sensuaJ  and  corporeal  arises,  and  thence  of  thought.  Accord- 
lo/e,  the  habitations  of  which  are  their  ing  to  the  formation  of  this  state,  ideas 
heads,  and  in  them  the  brains ;  through  exist,  which,  as  was  said  above,  make 
these,  the  spiritual  world  flows  into  the  one  with  thought ;  and  thought  from 
senses  of  their  body  immediately,  and  none  grows  by  instruct ons.  Wherefore 
thereby  determines  the  actions;  which  men  have  ideas,  yet  m>t  connate,  but 
is  the  reason  why  the  senses  of  their  formed ;  and  from  these  flow  their 
body  are  much  more  exquisite  than  speech  and  actions."  That  no  other  is 
those  of  men.  That  influx  from  the  horn  with  man,  than  a  faculty  for know- 
spiritua]  world,  is  what  is  called  in-  ing,  understandmg  and  becoming  wise, 
stinct,  and  it  is  called  instinct  because  as  also  an  luclmation  to  love  not  only 
it  exists  without  the  medium  of  thought;  thee  things,  but  also  the  neighbor 
there  are  also  given  things  accessory  to  and  God,  may  be  seen  in  a  Rbla- 
instinct,  from  habit.  But  their  love,  by  tion  above,  n  48,  and  also  in  a  Re- 
whieh,  from  the  spiritual  world,  is  pro  lation  below  After  this,  I  looked 
duced  the  determination  to  actions,  is  around,  and  saw  near  me  Leibnitz 
oaly  for  nutrition  and  propagation,  but  and  Wolfius,  who  paid  close  atten- 
not  for  any  science,  intelligence  and  tion  to  the  reasons  produced  by  the 
wisdom,  by  which  love  is  successively  angelic  spirit ;  and  then  Leibnitz  ac- 
produced  with  men.  ceded  and  assented ;  but  Wolfius  de- 
"That  neither  has  man  any  connate  parted,  both  denying  and  affirming,  for 
ideas,  may  evidently  appear  from  this,  he  had  not  so  strong  an  interior  ]ud^ 
that  he  has  not  any  connate  thought ;  ment  as  Leibnitz. 


i/GoogIc 


Concerning  Faith. 


CHAPTER   VI. 


CONCJJRNING    FAITH. 


33fi.    From  the  ivisdom  of  the  an-  charity    unless   it  be   conjoined   with 

cients  flowed  fortli   this   dogma,  That  faith ;    and  thus  that  they  malce  one, 

the   universe,    and  all   the  particular  and  that  if  ihey  do  not,  neither  the  one 

parts  of    it,   refer  themselves  to  the  nor    the  olher   is  any    thing    in    the 

good    and    the    true;    and    thus    all  church.    That  they  do  absolutely  make 

things  of  the  church,  to  love  or  char-  one,  will  be  demonstrated  in  what  fol- 

ity  and  faith,  since   all  that  is  called  lows.    But  in  tliis  preface  I  shall,  in  a 

good,  which  flows  from  lore  or  char-  few  words,   explain   how,  or  in  what 

ity,  and  all  that  is  called  truth,  which  manner,  they  make  one,  for  this  is  of 

flows  from  faith.     Now,  because  char-  importance,  that  the  things  which  fbl- 

ity  and  faith  are  distinctly  two,  but  low  may  be  in  some  light.     Faith,  by 

still  make  one  in  man,  that  he  may  be  which  is  also  meant  truth,  is  first  in 

a  man  of  the  church,  that  is,  that  the  time,    but  charity    by  which  ii   also 

church  may  be  in  man,  it  was  there-  meant  good  is  hrbt  m  end     and    that 

fore  a  subject  of  controversy  and  dis-  which   is  first  in  the  end  is  actually 

pute  amongst  the  ancients,  which  of  first,   because  primary  thus  also  first- 

those  two  sh    id  b    th   fl       and  thus  born;  l.ut  that  which  is  first  in  time, 

which  by  righ       to  the  first-  is   not  first  actually     but  apparently, 

born.     Some  hat  truth.  But  that  this  may  be  comprehended,  it 

consequently    h  Id   have  shall   be  illustrated  by   comparisons; 

Jie  priority;       d  t    good,  as  with  the  building  of  a  temple  as  aJ- 

consequently  h  h  uld  have  so  of  a  house  and  with  the  making  of 

it.     For  they  h     man     oon  afl«r  a  garden  and  n  ith  the  preparing  of  a 

his  birth,  learns  to  speak    and  think,  field.     "^Vitli  the  BUiLniNo  of  *  tem- 

and  by  these  to  be  perfected  in  under-  plb  ;  the  first  thing  in  time  is  to  lay 

standing,  which  is  done  by  sciences;  the   foundition    to  raise  the  walls,  to 

and  thus  that  he  begins  to  learn  and  put  on  the  roof  and  aflierwards  to  put 

,  understand  what  is  true,  and  that  by  in  the  altar   and  to  erect  the  pulpit , 

^these  means  he  afterwards  learns  and  but  the  fiist  thing  in  the  end   is  the 

understands  what  is  good ;  consequent-  worship  of  God  in  it  for  thp  'lake  of 

ly,  that  he  learns  first  what  faith  is,  which  tho  e  things  are  done       With 

and  afterwards  what  charity  is.    Those  the  buildivg  of  a  house     the  first 

who  thus  comprehended    this  thing,  thing  in  time  js  to  build  its  exterior 

thought  that  the  truth  of  faith  was  the  parts,  and  alao  to  furnish  it  with  \ariou9 

first-born,  and  that  the  good  of  charity  things  which  are  of  necessity ;  but  the 

was  born  afterwards ;    wherefore  they  first  thing  in   end   is  a  commodious 

also  attributed  to  faith  the  preeminence  habitation  for  himself  and  for  the  rest 

and  prerogative  of  primogeniture.     But  who  shall  be  in  the  house.     With  the 

these  overwhelmed  their  understanding  making  op  a  garden  ;    the  first  thing 

with  such  a  multitude  of  arguments  in  in  time  is  to  level  the  ground,  and  pre- 

favor  of  faith,  that  they  did  not  see  that  pare  the  soil,  and  plant  trees,  and  bow 

faith  is  not  faith  unless  it  be  conjoin-  such  things  as  will  serve  for  use ;  but 

ed  with  charity,  and  that  charity  is  not  the  first  thing  in  end  is  the  enjoyment 


2'tO  Concerning  Faith. 

of  the  fruits  of  them.     With  the  pre-  307.  That  saving   faith  is  in  God 

PAEiNQ  OF  A  FIELD ;  the  first  thing  in  the   Savior,   is,   because  He    is    God 

time  is  to  clear  the  land,  to  plough,  to  and  Man ;  wad  He  in  the  Fathei  and 

harrow,   and  then  to  sow  the  seeds;  the   Father  in   Him,   and   thus  one; 

but  the  first  thing  in  end  is  the  har-  wherefore,  they  who  go  to  Him,  go  to 

vest,    thus    also    use.       From    these  the  Father  also  at  the  same  time,  and 

comparisons,  every  one  rnay  conclude  thus  to   the  one  and    only  God,  and 

which   in  itself  is  first;   for  does  not  there  is  no  saving  faith  in  any  other, 

every   one,  when   he  wishes  lo  build  That  we  should  believe,  or  have  faith, 

a  temple  or  a  house,  as  also  to  make  a  in  the  Son  of  God,  the  Redeemer  and 

garden    and  to  cultivate   a  field,  first  Savior,  conceived  from  Jehovah,  and 

intend  use,  and  constantly  keep  and  born  of  the  Virgin  Mary,  named  Jesus 

revolve  this  in  his    mind,    while    he  Chkist,  is  evident  Irom  the  commands, 

procures  the  means  for  it.     We  con-  frequently  repeated  by  Him,  and  after- 

■Jude,   therefore,    that    the   truth    of  wards  by  the  apostles.     That  faith  in 

raith    is   first   in    time,    but  that  the  Him  was  commanded  by  Himself,  is 

good  of  charity  is  first  in  end;    and  very  manifest  from    these   passages: 

that   this,    because   it  is  primary,    is  Jesus  said.  This  is  the  will  of  the  Fa- 

therefore  actually  the  first-begotten  in  t7i£r  who  seat  Me,  that  every  one  who 

the  mind.     But  it  is  necessary  that  it  seeth  the  Son,  and  believbtb  in  Him, 

should   be  known   what   faith  is,  and  should  have  eternal  Hfe;  and  I  should 

what  charity  is.each  in  its  essence ;  and  resuscitate  him  at  the  last  day,  John  vi, 

this  cannot  be  known,  unless  faith  and  40.     He  that  believetii  in  the  Son, 

charity  be  divided,  each  into  its  proper  hath  eternal  life;  but  he  that  believeth 

articles.     The  articles  of  faith,  there-  not  tlte  Son,  shall  not  see  life,  but  the 

fore,  are  these :     I.   T%at  saving  JFailh  anger  of    God    abideth  on  him,   iii. 

ts  in  the  Lord  God  the  Saeior  Jesus  36.     That  every  one,  who  believeth 

Christ.    II.  That  Faith,  in  the  sum,  ts,  in  the  Son,  should  not  perish,  but  hone 

that  he,  wlio  Uves  weS  and  believes  eternal  life ;  for  Ood  so  loved  the  world, 

aright,   is  saved  btf  the   Lord.     III.  that  He  gave  his  only-iegottem  Son, 

That  man  receives  Faith  hy  going  to  that  every  one,  who  believeth  in 

the  Lord,  learning    Truths  from  the  Him,  should  not  perish,  hut  have  eternal 

Word,  and  living  according  to  them,  life,  iii.  15,  16.     Jesus  said,  I  am  the 

IV.   That  abundance  of  Truths,  coher-  resurrection  and  the  Ufe ;  he  that  be- 

ing  as  in  a  bundle,  exalts  tmd  perfects  lieveth  in  Me,  shall  never  die,  ix.  25, 

Faith.     V.   That  Faith  without  Char-  26.     Verily,  verily,  I  say  unto  you, 

ity  is  not  Faith,  and  that  Charity  with-  He  that  believeth  in  Me,  hath  eter- 

out  Faith  is  not  Charity ;   and  that  nal  life.     I  am  the  bread  of  Hfe,  vi. 

neither   lives,   except  from  the  Lord.  47,48.     lam  the  bread  of  life;    he 

VI.  That  the  Lord,  C/iarity  and  Faith  that  coki^th  to  Mb,  shall  never  hun- 

make  one,  like  Life,  Will  and  Under-  ger,  and  he  that  believeth  in  Me, 

standing  in  man ;  and  that,  if  they  are  shall  never  thirst,  v'l.  25.     Jesus  cried, 

divided,  each  perishes,  like  a  pearl  re-  saying,  If  any  one  thirst,  come  to  Me  and 

dttced  to  powder.     VII.   TItatthe  Lord  drink;  whosoever  believeth  in  Me, 

is  Charity  and  Faith  In  man,  and  that  as  the  Scripture  hath  said,  out  of  his 

nimi  is  Charity  and  Faith  in  the  Lard,  belly  shall  flow  rivers  of  living  water, 

VIII.    That  diarity  and  Faith  are  vii.    37,  38.       They    said   to   Jesus, 

together  in  good  Works.      IX.    That  W/tat  shall  we  do,  that  we  may  work 

there  is  a  true  Faith,  a  spurious  Faith,  the  works  of  God?     Jesus  answered, 

and  a  hypocritical  Foith.     X.   That  This  is  the  work  of  God,  that  ye  ce- 

there  is  no    Faith    with    the    Evil.  lieveinHim,whomtheFatherhath 

These  are  now  to  be  explained  one  by  sent,  vi.  28,  29.     As  long  as  ye  havt 

one.  light,  believe  in  tlte  light,  that  ye  may 

I.  That  saving  Faith  is  in  the  be  sons  of  the  light,  xn.  36,     He  that 

Loud  God  the  Savior  Jesus  Christ,  believeth  in  the  Son  of  God,  is  not 


^'S'^ 


Concermiig  Faith.  211 

judged;  bdt  he  that  bbliefeth  not,  op  faith,  Phil.  iii.  9.  Who  keep  the 
is  already  judged,  because  he  hath  conanrni^ents  of  God,  and  the  faith 
NOT  BELIEVED  in  tie  name  of  the  only-  of  Jesos  Christ,  Bev,  xir.  12.  By 
begotten  Son  of  God,  iii.  18.  These  the  faith,  which  is  in  Jescs  Christ, 
thittgs  are  written,  that  ye  may  beUese  2  Tim.  iii,  15.  In  Jesus  Christ  is 
that  Jesus  is  the  Son  of  Qod;  and  that  faith  which  worketh  et  charity, 
beUeoing,  ye  may  have  life  in  his  name.  Gal.  v.  6.  Prom  these,  it  may  be  evi- 
XX.  31.  Umlbss  ye  believe  that  I  dent,  what  faith  was  meant  by  Paul,  in 
AM,  ye  shall  die  in  your  sins,  viii.  24.  the  saying  at  this  day  c 
Jesus  smd.  When  the  Paraclete,  the  church,  Wb  conclupb 
Spiritof  truth,  is  come, he  mill  convince  that  a  man  is  jusitfied  by  faith, 
the  world  of  sin,  of  righteousness  and  without  the  works  or  the  law, 
of  judgment;  of  sin,  because  they  be-  Rom.  iii.  38;  that  it  was  not  in  God 
lieoe  not  in,  Me,  svi.  8.  the  Father,  but  in  his  Son ;  stil!  less 
338.  That  the  faith  of  the  apostles  in  three  Gods  in  order,  in.  one  from 
was  no  other  than  in  the  Lord  Jesus  whom,  in  another  for  the  sake  of 
Christ,  is  evident  from  many  passages  whom,  and  in  a  third  by  whom, 
in  their  epistles,  of  which  I  shall  ad-  The  reason  why  it  is  believed,  in  the 
duce  only  these :  /  live  no  more,  but  church,  that  its  tri-personal  faith  was 
Christ  liveth  in  me;  in  that,  indeed,  I  meant  by  Paul  in  that  saying,  is,  be- 
now  live  in  the  fesh,  I  live  in  the  cause  the  church,  for  fourteen  centu- 
FAiTH,  WHICH  IS  IN  THE  Son  op  God,  ries,  or  ever  since  the  Nicene  Cou*'' 
Gal.  ii.  20.  Paul  testi^ed  to  the  Jems  cil,  has  acknowledged  no  other  faitt , 
and  to  the  Greeks,  repentance  towards  and  thence  has  known  no  other ;  bc- 
Qod,  and  faith  in  our  Lord  Jesus  lieving  thus,  that  this  was  the  onlf 
Christ,  Acts  XX,  31.  He  who  brought  faith,  and  that  there  could  benoothe;. 
Paul  out,  said.  What  must  I  do  to  be  Wherefore,  wherever  faith  is  read,  la 
saved?  He  said.  Believe  in  the  the  Word  of  the  New  Testament,  it 
Lord  Jesus  Christ  ;  thus  thou  shalt  has  been  believed,  that  it  was  that, 
be  saved,  and  thy  house,  xvi.  30,  31  and  to  that  they  have  applied  all 
Me  who  hath  the  Son,  hath  life,  but  the  things  there.  Thence  the  only 
he  loho  hath  not  the  Sm  of  God,  hath  saiing  faith,  which  is  in  God  the  Sa- 
not  life.  These  things  I  have  written  vior,  has  been  lost;  and  thence,  also, 
to  you,  who  believe  in  the  name  of  the  so  many  fallacies  have  crept  into  their 
Son  of  God,  thai  ye  may  know  that  ye  doctrines,  and  so  many  paradoxes,  con 
have  etevncdlife,ondthat  ye  may  believe  trary  to  sound  reason;  for  all  the  doc- 
in  the  name  of  the  Son  of  God,  1  John  trine  of  the  church,  which  teaches 
V.  12, 13.  We,by'n<^ureJews,  and  not  and  shows  the  way  to  heaven,  or  (o  sal- 
sitmers  of  the  Gentiles,  since  we  know,  vation,  depends  on  faith ;  and  because 
thatamanis  not  jwstifed  by  the  works  so  many  fallacies  and  paradoxes  have 
of  the  law,  but  by  the  faith  op  Jesus  crept  into  it,  as  was  said,  therefore  it 
Christ,  we  also  have  believed  in  was  necessary,  that  they  should  pro- 
Jesus  Christ,  Gal.  ii.  15,  16,  Since  claim  the  dogma,  that  the  undersiand- 
iheir  faith  was  in  Jesus  Christ,  and  al-  ing  should  be  kept  under  obedience  to 
sols  from  Him, therefore  they  called  it  faith.  Now,  since  in  the  saying  of 
the/ai"(fio/'/esw.!CAm(,  as  just  above,  Paul,  Rom.  iii.  28,  hy  faith,  is  not 
Gal.  ii.  16,  and  in  the  following  pas-  meant  a  faith  in  God  the  Father,  but 
sages :  The  righteousness  of  God,  by  in  his  Son,  and  by  the  works  of  the  law 
the  paith  op  Jesus  Christ,  unto  all,  there,  are  not  meant  the  works  of  the 
and  upon  all,  who  believe,  that  He  may  law  of  the  decalogue,  but  the  works  of 
be  justifying  him  who  is  of  the  faith  the  Mosaic  law  for  the  Jews,  as  is  mani- 
op  Jesus,  Rom.  iii.  92,  26.  That  fest  from  what  follows  there,  and  also 
he  may  have  the  righteousness  which  from  similar  passages  in  the  epistle  to 
IS  FROM  THE  faith  OF  Christ,  the  the  Galatians,  ii.  14,  15,  the  founda- 
Tighteousness  which  is  from  the  God  tion-stonc  of  the  faith,  at  ihis  day,  falls. 
31 


..^le 


242  Concerning  Faith. 

and  moreover,  the  temple  built  upon  it,  or  upon  sulphureous  earth,  in  the  time 

like  a  house  sinking  into  the  earth,  of  night,  and  like  the  light   in  rotten 

the  top  of  whose  roof  only  appears,  wood.     From  this  light    nothing  eJse 

339.  The  reason  why  we  should  exists  but  what  is  of  fantasy, 
believe,  that  is,  should  have  faith,  which  what  appears  is  believed  lo 
in  God  the  Savior  Jesus  Christ,  is,  something,  and  yet  it  is  not.  Faith 
because  it  is  in  a  visible  God,  in  an  invisible  God,  shines  in  no  other 
whom  is  the  invisible ;  and  faith  in  a  light,  and,  especially,  when  i 
visible  God,  who  is  Man,  and  at  the  thought  that  God  is  a  spirit,  and 
same  time  God  enters  into  man;  for  cerning  spirit  it  is  thought  as 
faith  in  Its  essence  is  spiritual,  but  cerning  ether;  what  else  thence  iol- 
m  Its  form  natural  wherefore,  with  lows,  but  that  man  Jooks  upon  God  as 
man  it  becomes  spiritual-natural;  for  he  looks  upon  the  ether  ?  and  thus  he 
all  the  spir  tual  is  received  in  the  nat-  seeks  llim  in  the  universe,  and  when 
ural  that  it  may  be  something  with  he  does  not  find  Him  there,  he  believes 
man  The  bare  spiritual  enters,  in-  nature  to  be  the  God  of  the  universe, 
deed  into  man  but  it  is  not  received  ;  The  naturalism  reigning  at  this  day,  is 
It  IS  1  ke  ether  which  flows  in  and  from  this  origin.  Did  not  th^  Lord 
Hows  out  without  affecting ;  for,  in  or-  say,  that  no  one  hath  ever  heard  the 
der  to  affect  there  must  be  perception,  voice  of  the  Father,  or  seen  Ms  shape  ? 
and  thus  reception,  each  in  the  mind  John  v.  37 ;  and  also,  that  no  one  hath 
of  man;  and  this  is  not  given  with  ever  seen  God,  and  that  the  only-begetien 
man,  except  in  his  natural.  But,  on  Son,  who  is  in  the  hosomo/the  Father, 
the  other  hand,  merely  natural  faith.  He  hath  revealed,  i.  18.  No  one  hath 
or  faith  destitute  of  spiritual  essence,  seen  the  Father,  but  He  who  is  with 
is  not  faith,  but  only  persuasion,  or  the  Father  f  MchathseentheFather,  yi. 
science ;  persuasion  resembles  faith  in  46.  Also,  that  no  one  cometh  to  the 
externals,  but,  because  in  its  internals  Father,  but  through  Him,  xiv.  6;  and 
there  is  nothing  spiritual,  therefore  moreover,  that  the  man  seeth  and  know- 
there  is  nothing  saving.  Such  is  the  eth  the  Father,  who  seeth  and  knoweth 
faith  with  all  those  who  deny  the  di-  Him,  xiv.  7,  and  the  following  verses. 
vinity  of  the  Lord's  Human;  such  was  But  different  is  the  faith  in  the  Lord 
the  Arian  faith,  and  such,  also,  is  the  God  the  Savior,  who,  because  He  is 
Socinian  faith,  because  both  reject  the  God  and  Man,  may  both  be  approach- 
Divinity  of  the  Lord.  What  is  faith,  ed  and  seen  in  thought ;  it  is  not  an 
without  a  definite  object?  Is  it  not  indeterminate  faith,  but  it  has  a  defi- 
liee  a  look  into  the  universe,  which  nilp.  (,b\ezX{termin'um  a  quo  et  ad  quern), 
falls,  as  it  were,  into  an  empty  void,  and  when  once  received,  it  remains; 
and  perishes?  Or  it  is  like  a  bird,  as,  when  any  one  has  seen  an  em- 
Bying  above  the  atmosphere  into  the  peror  or  a  king,  as  often  as  be  recol- 
ether,  where  it  expires  as  in  a  vacmtm.  lects  him,  their  image  returns.  The 
The  habitation  of  this  faith  in  the  mind  sight  of  that  faith  is  as  if  any  one 
of  man  may  be  compared  to  the  liab  sees  a  bright  cloud,  and  an  angel  in 
itatioD  of  the  winds  in  the  wings  of  the  midst  of  it,  who  invites  the  man  to 
jEolus,  apd  also  to  the  habitation  of  him,  that  he  may  be  elevated  into  heav- 
light  in  d  falhng  star  it  rises  like  a  en ;  thus  the  Lord  appears  to  those 
comet,  with  a  long  tad  but  it  also  who  have  faith  in  Him,  and  approaches 
passes  away  like  a  comet  and  disap-  to  every  one,  as  he  knows  and  ac- 
pears.  In  a  word  faith  in  an  invisible  knowledges  Him ;  which  is  done, 
God  18  rtotually  blind,  because  the  hu-  as  he  knows  and  does  his  command- 
man  mmd  does  not  see  its  God ;  and  menls,  which  are,  to  shan  evils  and  do 
the  light  of  this  faith,  because  it  is  not  goods  ;  and  at  length  He  comes  into 
spiritual-natural,  isafatuouslight;  and  his  house,  and  makes  his  abode  v.'Jh 
this  light  is  like  the  light  in  a  glow-  him,  together  with  the  Father  who  is 
worm,  and  like  the  r§ht  in  marshes,  in  Him,  according  to  thes*:  words  in 


^'S'^ 


Concerning  IPaith  2J" 

Jolin :    Jenis  said.  He  who  hath  my  willing  la  thence,  and  his  doing  i--  hjp 

eoaunottdments,  and  doeth  tliem,  lie  it  is  ocriUcal ,  and  his  u  ill,  which  is  inter- 

that  lovet/c  Me;  and  he  that  loveth  Me,  nil,  lurku  mwardlj  in  every  hjprionti 

shall  be  loved  by  my  Father,  and  Iwill  cal  de«d,  like  a  auake  in  the  gra^i,  oi 

love  Mm,  aad  wiu  manifest  Myself  to  like  a  worm  in  a  flouer      The  man 

him;    and  We  vnll  come  to  him,  and  who  not  only  know^  that  there  is  an 

make  an  abode  unth  him,  John  xiv.  21,  internal  and  an  external  man,  but  al- 

iJS     These  things  were  written  in  the  so   what  they  are,  and  that  tliey  Lan 

presence  of  the  twelve  apostles  of  the  act  as  one  actually,  and  also  act  as 

Lord,  who,  while  I  was  writing  tliem,  one   apparentlj,   and,  moreover,  that 

were  sent  to  me  by  the  Lord.  the  internal  man  lives  alter  death,  and 

340,  II.  That  Faith  in  the  Sum,  thp  external  la  buried, — he  has  in  his 

IS,  THAT  HE  WHO  LIVES  WELL,  AND  iiB-  power  the  arcand  oi  heaien    and  also 

LiEVT;sARHiHT,  IS  SAVED  BY  THE  Lord,  of  the  world,  in  abundance;    and  he 

That  man  was  created  for  eternal  who  conjoins  those  two  men  with  hiii> 
hfe,  and  that  every  man  may  inherit  it,  self,  to  good  becomes  happy  to  eter- 
provided  he  lives  according  to  the  nity;  but  he  -ho  divides  liiem,  and 
means  of  salvation  which  are  prescrib-  still  more,  he  who  conjoins  them  lo 
ed  in  the  Word,  every  Christian,  and  evil,  becomes  unhappy  to  eternity, 
every  heathen,  also,  who  has  religion  341.  Suppose  that  the  man  who 
and  sound  reason,  admits.  The  means  lives  well  and  believes  aright,  is  not 
of  salvation,  indeed,  are  many ;  but  they  saved,  and  that  God,  of  his  free  will  and 
.  all  Mid  each  of  them  refer  themselves  pleasure,  can  save  and  condemn  whom- 
to  living  well  and  believing  aright,  thus  soever  he  will,  the  man  who  perishes 
to  charity  and  faith,  for  charity  is  to  may  justly  accuse  God  of  unmerciful- 
live  well,  and  faith  is  to  believe  aright,  ness  and  severity,  and  even  of  cruelty ; 
These  two  general  means  of  salvation  yea,  deny  God  to  be  God ;  and  more- 
are  not  only  prescribed  to  man  in  the  over  that  He  has  spoken  in  his  Word 
Word,  but  they  are  also  commanded;  vain  things,  and  commanded  such 
and  because  thej  are  commanded,  it  things  as  are  of  no  use,  or  such  as  are 
follows,  that  man  can  by  them  provide  trifles ;  and  iiirther,  if  the  man  who 
for  himself  eternal  life,  by  virtue  of  the  hves  well  and  believes  aright,  is  not 
power  put  in  him  and  given  to  him  saved,  he  may  also  accuse  God  of  vio- 
by  God;  and  that  as  far  as  man  uses  that  lating  his  covenant,  which  he  made 
power,  and  at  the  same  time  looks  to  upon  mount  Sinai,  and  wrote  with  his 
God,  so  far  God  corroborates  it,  and  finger  upon  the  two  tables.  That  God 
makes  all  that  which  is  of  natural  char-  cannot  bat  save  those  who  live  accord- 
itytobeofspiritualcharity,  and  all  that  ing  to  his  commandments,  and  have 
which  is  of  natural  faith  to  be  of  spirit-  faith  in  Him,  is  evident  from  the 
ual  faith ;  thus  God  makes  dead  chari-  words  of  the  Lord  in  John,  xiv.  21  to 
ty  and  faith,  and  at  the  same  time  man,  24:  and  every  one  who  has  religion 
alive.  There  are  two  things  which  and  sound  reason,  may  confirm  him- 
must  be  together,  that  it  may  be  said,  self  in  this,  while  he  thinks  that 
that  man  Uvea  well  and  believes  aright;  God,  who  is  constantly  with  man,  and 
these  two  things  are  called,  in-  the  givea  him  life,  and  also  the  faculty  of 
church,  the  internal  man  and  the  exter-  understanding  and  of  loving,  cannot 
nal  man.  When  the  internal  man  but  love  him,  and  by  love  conjoin  Him- 
wills  well,  and  the  external  acta  well,  self  to  him  who  lives  well  and  believed 
then  both  make  one,  the  external  from  aright.  la  not  this  inscribed  by  God 
the  internal,  and  the  internal  through  upon  every  man  and  every  creature? 
the  external ;  and  so  man  from  God  and  Can  a  father  and  a  mother  reject  their 
God  through  man.  But,  on  the  other  children,  or  a  bird  its  young,  or  a 
hand,  if  the  internal  man  wills  evil,  and  beast  its  cubs?  Even  tigers,  pan- 
still  the  external  man  acts  well;  then,  thers  and  serpents  cannot  do  this, 
nevertheless,  both  act  from  hell ;  for  his  To  do  otherwise  would  be  contrary  to 


.,gk 


244  Concerning  Fahh 

the  order  ii  which  God  is,  and  accord-  Him  Now  because  there  is  something 
jng  to  which  He  acts ;  and  also  contra-  similar  at  this  day,  but  with  those  wiio 
ry  to  the  order  into  which  He  created  think  from  the  proprium,  that  is,  from 
man.  Now,  as  it  is  impossible  for  God  the  externa]  or  natural  man  only,  say- 
to  condemn  any  one  who  lives  well  mg  with  themselves,  "  How  can  JelM>' 
and  believes  aright,  so,  on  the  other  vah  God  conceive  a  Son,  and  how 
hand,  it  is  impossible  for  God  to  save  can  man  be  God  1"  it  is  necessary,  that 
.  any  one  who  lives  wickedly,  and  this  first  thing  of  faith  be  confirmed 
thence  believes  faJses.  This  other  also  andestablishedfromthe  Word;  where- 
ia  contrary  to  order,  and  of  course  con-  fore  the  following  passages  shall  be  ad- 
trary  to  his  omnipotence,  which  can-  duced  thence; — 2''he  angel  said  to  Ma- 
not  proceed  otherwise  than  by  the  way  ry,  Thou  shalt  conceive  in  the  womb 
of  justice ;  and  the  laws  of  justice  are  and  shalt  bring  forth,  and  shalt  call 
truths,  which  cannot  be  changed ;  for  his  name  Jesus.  He  shall  be  great, 
the  Lord  says,  /(  is  easier  for  heaven  and  shall  be  called  the  Son  op  the 
and  earth  to  pass  anjay,  than  for  one  Most  High.  And  Mixry  said  to  the 
tittle  of  the  law  to  fail,  Luke  xvi.  17.  angel,  How  shall  this  be  done,  since  1 
Every  one  who  knows  any  thing  con-  knotn  not  a  mtm  ?  The  angel  answered, 
corning  the  essence  of  God,  and  con-  The  Holy  ^rit  shall  come  upon  thee, 
cerning  the  free  agency  of  man,  may  and  the  power  op  the  Most  High 
perceive  this ;  as  for  example,  Adam  shall  overshadow  thee;  wherefore  tbj: 
had  the  liberty  of  eating  from  the  tree  Holy  1'iiing  that  is  bom  of  thee  shall 
of  life,  and  also  from  the  tree  of  the  be  called  the  Son  op  God,  Luke  i.  3.1 , 
knowledge  of  good  and  evil :  if  he  had  32, 34, 35.  W/ten  Jesus  was  baptized, 
eaten  only  from  the  tree  or  trees  of  life,  a  voice  came  front  Iieaven,  saying, 
would  it  have  been  possible  for  God  to  Tjiis  is  my  beloved  Son,  in  whom  1 
drive  him  out  of  the  garden  t  I  believe  am  well  pleased,  Matt.  iii.  16, 17 ;  Mark 
it  would  not.  But  after  he  ate  of  the  i.  10,  11;  Luke  iii.  21,  22.  And 
tree  of  the  knowledgeofgoodand  evil,  again,  When  Jesus  teas  transfigured, 
would  it  have  been  possible  for  God  to  a  voice  also  came  from  heaven,  saying, 
retain  him  in  tlie  garden  "i  I  believe  This  is  my  beloved  Son,  in  whom  J 
again  that  it  would  not ;  and  likewise,  am  well  pleased ;  hear  Him,  Matt.  xvii. 
that  God  cannot  cast  into  hell  any  angel  5;  Mark  ix.  7  ;  Luke  ix.  35.  Jesus 
who  has  been  received  into  heaven,  nor  asked  Ms  disciples,  Who  do  men  say 
introduce  into  heaven  any  devil  who  that  I  am?  Peter  answered.  Thou 
has  been  condemned.  That  He  can-  art  the  Christ,  the  Son  op  the 
not,  from  his  divine  omnipotence,  living  God.  And  Jesus  said.  Blessed 
do  either  of  these,  may  be  seen  above  art  thou,  Simon,  son  of  Jonah.  I  say 
in  what  was  said  concerning  the  Di-  unto  thee.  Upon  this  rock  I  will  build 
VINE  Omnipotence,  n.  49  to  70.  my  church.  Matt.  xvi.  13,  16,  17,  18. 
342.  In  the  preceding  lemma,  from  "Hie  Lord  said  that  He  would  build 
n.  336  to  339,  it  was  shown,  that  his  church  upon  this  rock,  namely, 
siving  faith  is  in  the  Lord  God  the  upon  the  truth  and  confession,  that  Zfis 
Savior  Jesus  Christ.  But  it  is  asked,  is  the  Son  of  God;  for  rock  signifies 
What  is  the  first  thing  of  faith  in  truth,  and  also  the  Lord  as  to  Divine 
Him?  And  it  is  answered.  That  it  is  Truth;  wherefore,  with  whomsoever 
AN  ACKNOWLEDGMENT,  THAT  Hk  18  there  IS  Bot  a  coufcssion  of  that  truth, 
THE  Son  of  God.  This  was  the  first  tliat  he  is  tlte  Son  of  God,  the  church  ia 
thing  of  faith,  which  the  Lord,  when  not ;  and  therefore  it  was  said  above. 
He  came  into  the  world,  revealed  and  that  this  is  the  first  thing  of  faith  in 
announced.  For  unless  they  had  Jesus  Christ,  thus  faith  in  its  origin. 
first  acknowledged,  that  He  was  the  John  the  Baptist  saw  and  testified,  t/tal 
Son  op  God,  and  thus  God  op  God,  He  is  the  Son  of  God,  John  i.  34,  Na- 
in  vain  would  He  himself  and  the  apos-  thanael  thediaciple  said  to  Jesus,  Thou 
ties  afterwards  have  preached  faith  in  art  the  Son  op  God,  Thod  art  the 


tiostecb,  Google 


Concerning  Fatth.  245 

KiNH  OF  IsoAEi,  i.  50.  The  twelve  the  Son  doeth;  as  the  Fathbr  rais- 
disciples  said,  We  have  believed  that  eth  the  dead,  and  quickeneth  them,  so 
TKOU  ART  THE  Christ,  the  Son  op  doth  the  Son.  As  the  Father  hath 
THE  LIVING  Gt)D,  vi.  69.  He  is  called,  life  in  Himself,  so  hath  He  given  to 
THE  Only-bbgottbn  Son  op  God,  ti£e  Soff  to  have  life  in  Himself;  that 
THE  Onlv-bbgotten  op  the  Father,  all  may  honor  thb  Son,  even  as  they 
alto  is  in  the  bosom  of  the  Father,  i,  14,  honor  the  Father,  John  v.  19  to  37 ; 
18  ;  iii.  16.  Jesus  himself  confessed,  and  in  many  other  places.  And  also 
before  the  high  priest,  that  He  was  in  David ;  I  will  announce  concerning 
the  Son  op  God,  Matt.  xxvi.  63,  64;  the  statute,  Jehovah  hath  said  to  me, 
xxvii.  4U.  Mark  \iv.  41, 43.  Lukexxii.  Thou  art  my  Son;  this  day  I  have 
70,  Those  teho  were  in  the  ship,  came  begotten  T/iee.  Kiss  the  Son,  lest 
and  worshipped  Jesus,  saying,  TituLr  He  be  angry,  and  ye  perish  in  the  way, 
Thou  art  the  Son  of  God,  Matt.  xiv.  because  his  anger  wiU  shortly  kindle. 
33.  The  eunuch,  who  wished  to  be  Blessed  are  all  who  conpide  in 
baptized,  said  to  Philip,  I  believe  Him,  Psalm  ii.  7,  12.  Hence  now  thia 
that  Jesus  Christ  is  the  Son  op  conclusion  is  made ;  That  every  one, 
God,  Acts  viii.  37.  Paul,  when  he  who  wishes  to  be  truly  a  Christian,  and 
was  converted,  preached  Jesus,  that  to  be  saved  by  Christ,  ought  to  believe. 
He  was  the  Son  op  God,  ix.  20.  Je-  that  Jesus  is  the  Son  of  the  living  God. 
sus  said,  TAe  hour  is  coming  when  the  He  who  does  not  believe  this,  but  only 
dead  shall  hear  the  voice  of  the  Son  that  he  is  the  Son  of  Mary,  implants 
OP  God,  and  those  who  hear,  shall  live,  in  himself  various  ideas  concerning 
John  V.  35.  He  who  doth  not  believe.  Him,  which  are  hurtful  and  destrue- 
ns already  Judged,  because  he  hath  not  live  of  his  salvation,  concerning  which, 
believed  in  the  name  op  the  Only-  see  above,  n.  92,  94,  103;  concerning 
BEGOTTEN  Son  op  God,  iii.  18.  These  these  the  like  may  be  said,  as  concern- 
things  are  written,  that  ye  may  believe,  ing  the  Jews,  that,  instead  of  a  royal 
that  Jesvs  is  the  Christ,  the  Son  crown,  they  put  upon  his  head  a  crown 
OF  God,  and  that  believing  ye  may  of  thorns;  and  also  that  they  give 
have  life  in  his  name,  xn..  31.  These  Him  vinegar  to  drink,  and  cry,  ^(Aou 
things  I  have  written  to  you  who  believe  be  the  Son  of  God,  come  doionfrom  the 
in  the  name  op  the  Son  op  God,  that  cross ;  or  as  the  tempter,  the  devil,  said, 
y<  may  know  that  ye  liave  eternal  life ;  If  thou  be  the  8on  of  God,  say  that 
a  id  that  ye  may  believe  in  the  name  these  stones  may  become  bread;  or,  ^ 
O'  THE  Son  of  God,  1  John  v.  13.  thou  be  the  Son  of  God,  cast  thyself 
We  know  thai  the  Son  op  God  hath  down.  Matt.  iv.  3,  6.  These  profane 
come,  and  given  us  that  we  may  know  his  church  and  his  temple,  and  make 
Himwhoistrue; andwearein Himwho  it  a  den  of  robbers.  These  are  they 
is  (rue,  in  his  Son  Jesus  Christ.  This  who  make  the  worship  of  Him  like  the 
is  the  true  God  and  eternal  life,  v.  SO,  worship  of  Mahomet,  and  do  not  dis- 
21,  Whosoever  confesseth,  that  Jesus  tinguish  between  true  Christianity, 
18  THE  Son  op  God,  Godabidethinhim,  which  is  the  worship  of  the  Lord,  and 
and  he  in  God,  V.  a.  And  also  in  other  naturalism.  They  may  be  compared 
places,  as  Matt.  viii.  29 ;  xxvii.  40, 43,  with  those  who  are  carried  in  a  char- 
54  Mark  i.  1 ;  iii.  11 ;  xv.  39.  Luke  iot  or  a  coach  upon  thin  ice,  and  tlie 
viii,  23.  Johnix.  35;  x.36;  xi.  4,27;  ice  is  broken  under  them,  and  they 
xix.  7.  Rom.  i.  4.  2  Cor.  i.  19.  are  drowned;  and  both  they,  and  the 
Gal.  i;.  30  Eph.  iv.  13.  Heb.  iv.  14 ;  horses,  and  the  chariot,  are  covered 
vi.  6 ;  vii.  S ;  x.  29.  1  John  iii.  8 ;  v.  with  freezing  water.  They  may  also 
10.  Rev.  ii.  18.  Besides  in  many  be  likened  to  those  who  make  a  little 
places  where  He  is  called  by  Jeho-  boat  of  reeds  and  canes,  and  glue  it 
Vith,  Son,  and  where  He  himself  calls  together  with  pitch,  that  i'  may  cohere 
Jehovah  God,  las  Pather;  as  in  this;  and  in  it  launch  out  into  the  deep, 
W}ialsoever  tuf.  Father  doeth,  this  but  there  the  pitchy  conglutination  ia 

tlostecb,  Google 


240  Concerning  Faith- 

dissolved,  and  they,  being   suffocated  ual   sight.    2.    Agreement  of  IrutJis 

with  the  watersofthe  deep,  are  bwaJlow-  y.  Conviction.     4,  AcknovvledgmenI 

ed  lip,  and  buried  at  the  bottom  of  it.  insct'ibed  upon  the  mind 

343.  III.  That  Man  receives  The  S-rTiEs  or  the  Faith  os 
Faitii  BY  GOING  TO  THE  Lord,  LEABN-  ^^^  ^^^  Chdbch,  are,  1.  Infant 
nvG    i  RUTHS   FROM  THE    WoRD.ANB  fai[h,  adolescsnt  faith,  adult  feith.     2. 

"  BcforeTbegi'n  W  demonstrate  the  ^"^^^  "^  S^""'"^  ^"^^  ""^  J'^.^V  "{ 
Origin  of  Faith,  which  is,  that  we  the  appearatices  of  tnitl.  3.  Faith  of 
should  go  to  the  Lord,  learn  truths  from  memory,  faich  of  reason,  faith  of  hght. 
the  Word,  and  live  according  to  them,  4.  Natural  faith,  spiritual  faith,  celes- 
it  is  necessary,  that  a  Eummary  ol'  faith  lial  falih,  5.  Living^  faith  and  mii-acu 
be  premised,  from  which  may  be  had  a  lousfjdth.  6.  Free  faith  and  forced  faith, 
general  notion  of  faith,  in  the  particu-  The  form  itsklf  ok  the  Faith 
lar  parts;  for  thus  may  be  more  clear-  oy  the  New  Church,  in  the  uni- 
ly  comprehended,  not  only  the  things  verbal  idea,  and  in  the  pabtictilar 
which  are  said  in  this  chapter  con-  idea,  may  be  seen  above,  n.  2  and  3.' 
corning  Faith,  but  also  those  which  are  345.  Since  therehave  heen  adduced, 
said  in  the  following  chapters  concern-  ;„  asummary,  those  things  which  are  of 
mg  Charity,  «>ncerning  Free  Agency,  spb-itual  faith,  there  shSl  also  bead- 
concerning  Repentance,  concerning  f  .  .  „™m„™  ,i,„,„  ,u-  „ 
Reformation  and  Regeneration,  and  "^"/:^°'  '"  f  summary,  those  thm,;s 
concerning  Imputation.  For  faith  en-  ™h."^^,«/^  of  merely  natural  faith.whi  .h 
ters  into  all  and  every  part  of  a  theo-  '»."^^"  ^.^  persuasion  coiinterfeitEig 
logical  system,  as  blood  enters  into  the  '=""1-  ^^d  is  a  persuasion  of  the  false, 
members  of  the  body,  and  vivifies  and  is  called  heretical  faith.  Its  de- 
them.  What  the  present  church  teach-  nominations  are,  L  Spurious  faith,  in 
ea  concerning  faith,  is  generally  knovpn  which  falses  are  mixed  together  wilh 
in  the  Christian  world,  and  particular-  truths.  2.  Meretricious  faith  fi'om  falsi- 
ly  in  its  ecclesiastical  order  ;  for  books  fied  truths,  and  adulterous  faith  from 
concerning  faith  only,  and  concerning  adulteratedgoods.  3.  Bigoted  or  blind 
faith  alone  fill  the  libraries  of  the  fai,h_  which  is  that  of  mystical  things, 
teachers  of  the  church  for  scarcely  ^hjch  are  believed,  although  it  is  not 
any  thing  besides  that  is  esteemed  at  known  whether  they  be  true  or  false;  or 
this  day  properly  theolog.ca^^  But  be-  ^.^ether  they  be  above  reason  or  con- 
fore  those  thmgs  which  the  present  ^  1^5^.  4.  Wandering  faith,  which 
church  teaches  concerning  its  faith,  .  i . ,  ■  ,  .  °  ,  r>  ,  i-  1 
aretakenup  considered  md  exsmm.  isafailhin  several  eods.  _  5.  Purblmd 
ed,  which  will  be  done  in  an  Appen-  f^'^'  wn'^"  '^  a  ^aith  in  any  other 
inx,  the  general  things,  which  the  ^°^  l^nfn  in  the  true,  and  with 
New  Church  teaches  concerning  its  Christians,  in  any  other  ihan  the  I_<ord 
faith,  will  be  adduced,  which  are  the  God  die  Savior.  6.  Hypocritical  or 
following :  Pharisaical  faith,  which  is  that  of  the 

344.  The  Esse  of  the  Faith  mouth,  and  not  of  the  heart.  7.  Vis- 
OE  THE  New  Church  is,  1.  Confi-  ionary  and  preposterous  faith,  which 
deuce  in  the  Lord  God  the  Savior  is  an  appearance  of  what  is  false  as 
Jesus  Christ,  2.  Trust  that  he  who  true,  from  ingenious  confirmation, 
jives  well,  and  believes  aright,  is  saved  34^^  jj  „^  ^^-^  ^^^^^^  ^^^^  ^^-^^^ 
by  Him,  gg  (Q  j(g  existence  with  man,  is  splritu- 

The  Essence  of  the  h  aith    of  ^1  sight.     Now,  because  spiritual  sight, 

THE  New  Church,  is    Ti'uth  from  which  is  that  of  the  understanding, 

the  Word.  and  thus  of  the  mind,  and  natural  sight. 

The  Existence  of  the  Faith  which  is  the  sight  of  the  eye,  and  thug 

OF  THE  New  Church,  h,    I,  Spirit-  of  the   body,  mutually  correspcnd  to 


.,-^,v 


Concemir^  Fuitk.  247 

each  otlier,  therefore,  every  state  of  nyotalopy,  which  is  seeing   in   datk- 

faith  may  be  compared  with  a  state  of  neas  from  fatuoQS  hght. 

the   eje   and  its  sight;   a  state  of  the  347.  But   with  regard  to  the  for 

faith    of     trutii,   with     every    sound  mation   of   faith  ;    it  is  formed  bj 

state  ot  the   sight  of  the  eye,  and   a  man's    going    to   the  Lord,   learning 

state  of  the  faith  of   the  false,   with  truths  from  the  Word,  and  living  ac< 

every  perverted  state  of  the  sight  of  cording  to  them.     First,  That  faith 

the  eye      But  we    will   compare  the  is  formed  by  man's  going  to  the  Lord, 

correspondences   of  those  two  sights  is,  because  faith  which  is  faith,  thus 

of  the  mind  and  of  the  body,  as   to  which    is  the    faith  of  salvation,   is 

the    perverted    states   of  each,     Spu-  from  the  Lord  and  in  the  Lord,     Tliat 

Bious    FiiTH,   in    which    falses    are  it  is  from  the  Lord,  is  evident  from  his 

mi'ced  together   with  truths,  may  be  words  to  the  disciples — Abide  in  Me 

compared  with  the  disease  of  the  eye  and  I  in  you;  because  without  Mt,  ye 

and  thenee  of  the  sight,  which  is  called  cannot  do  amy  thing,  John  xv.  4,  5. 

a  white  apot  upon  the  cornea,  render-  That  faith  is  in  the^Lord,  is  manifest 

ing  the  ■^ight  obscure.     Mcbbtbicidus  from  those  passages,  which  in  abun- 

FAiTH,  which  ia  from  falsified  truths,  dancewereadducedabove,n.  337,338, 

and    ADULTEROUS   PAiTH,    which     is  which  are,  That  we  should  believe  in 

from  adulterated  goods,  may  be  com-  the  Son.     Now,  because  faith  is  from 

pared  with  the  disease  of  the  eye  and  the  Lord,  and  in  the  Lord,  it  may  b.e 

thence  of  the  sight,  which   is  called  said  that  the  Lord  is  faith  itself;  for 

g'/fwcowo,  and  is  a  drying  up  and  hard-  the  life  and  essence  of  it  are  in  tlie 

ening  of  the  crystalline  humor.    Big-  Lord,  thus  from  the  Lord.     Secokh- 

OTBD   or  BLtND  FAITH,  which    IS  of  LY,   Thot  faith  is  formed  by  man's 

mystical  things,  which  are  believed,  leai-ning  truths  from  the  Word.     The 

although  it  ia  not  known  whether  they  reason  is,  because  faith  in  its  essence 

be  true  or  false,, or  whether  they  be  is  truth,  for   all  things  which  enter 

above  reason  or  contrary  to  it,  may  be  into  faith,  are  truths ;  wherefore,  faith 

compared  with  the  disease  of  the  eye  is  no  other  than  a  complexof  thetrutha 

which  is  called  gatta  serena  and  am-  shining  in  the  mind  of  man  ;  for  truti-s 

aurosis,  which  is  a  loss  of  the  sight  teach  not  only  that  we  should  believe, 

and  yet  the  eye  appears  as  it  it  saw  but  also  in  whom  we  should  believe, 

perfectly,  arising  from  an  ob'struction  and   what  we  should  believe.     That 

of    the    optic    nerve,      Wanderino  truths  should  be  taken  from  the  Word, 

PAITH,  which  is  in  several  gods  may  is  because  all  truths  which  conduce  to 

be  compared  with  the  disease  of  the  salvition  are  there,  in  which  there  is 

eye  which  is  called  s.  cataract  which  efficicv,becausethey  were  given  by  the 

13  a  loss  of  the  sight,  arising  from  an  Lord,  and  thence  inscribed  upon  the 

obstipation  between  the  sclerotic  coat  whole  angelic  heaven :  wherefore,  when 

and  the  uvea.    Purblind  faith,  which  man  learns  truths  from  the  Word,  ho 

is   a  faith   in  any  other  god  than  in  comes  into  communion  and  consocia^ 

the  true,  and  with  Christians  than  in  tion  with  the  angels,  without  knowing 

the  Lord    God  the    Savior,    may   be  it.    Faith  without  truths   ia  like  seed 

compared  with  the  disease  of  the  eye  destitute  of  the  medullary  substance, 

which  is  called  strabista.     Hvpocrit-  which,  when  ground,  gives  only  chaff; 

lOAi,  or  PHARISAICAL   FAITH,  which   is  but  faith  from  truths  is  like  good  grain, 

of  the  mouth  and  not  of.  the  heart,  which,  when  ground,  gives  flour.     In  a 

may  be  compared  with  an  atrophy  of  word,  the  essentials  of  faith  are  truths  : 

the  eye,  and  thence  a  loss  of  the  sight,  and  if  they  are  not  in  it  and  compose 

Visio.NARV,  and  pkeposterous  faith,  it,  faith  is  only  like  the  shrill  voice 

which  is  an  appearance  of  the  false  of  a  whistle ;   but  when  they  are  in  it 

as  if  it  were  true  from  ingenious  con-  and  compose  it,  faith  is  like  the  voice 

firmation,  may  be  compared  with  the  of    something    healthful.      Thibdlv, 

disease  of  the   eye    which    is  called  2'hat  faith  is  formed  by  man's  living 


..gk 


24S  Concemins:  Faith, 


according  to  truths,  is,  because  spirit-  three  things  are  conjoined,  and  the 
ual  life  is  a  life  according  to  truths,  faith  is  such  as  the  conjunction  is, 
and  truths  d )  not  actuaUy  live,  before  Where  those  three  thingsare  separated 
they  are  in  deeds;  truths  abstracted  there  faith  is  like  barren  seed,  which, 
from  deeds  are  of  the  thought  alone,  being  cast  into  the  earth,  moulders  in- 
which,  if  tiiey  do  not  become  also  of  to  dust  i  but  where  those  three  things 
the  will,  are  only  in  the  entrance  to  are  conjoined,  there  faith  is  likeseedin 
man,  and  so  not  within  in  him ;  for  the  the  earth,  which  grows  up  into  a  tree, 
will  is  the  man  himself,  and  the  the  fruit  of  which  is  according  to  the 
thought  is,  as  to  quantity  and  quality,  conjunction.  Where  those  threethings 
so  far  the  man,  as  it  joins  to  itself  the  are  separated,  faith'  is  like  an  egg 
will.  He  who  learns  truths  and  does  in  which  there  is  not  any  thing  prolific; 
not  do  them,  is  like  one.  who  scatters  but  where  those  three  things  are  con- 
seed  about  over  a  field,  and  does  not  joiued,  that  faith  is  like  an  egg 
harrow  it  in  ;  thence  the  seeds  become  which  produces  a  beautiful  bird, 
swollen  by  the  rains  aud  are  spoiled;  Faith  with  those  with  whom  those 
but  hewho  learns  truthsanddoesthem,  three  thingsare  separated,  may  be  li- 
is  like  one  who  sows  his  seed  and  kcned  to  the  eye  of  a  fish  or  a  crab 
ploughs  it  in ;  whence  the  seed  is  by  the  wheti  boiled ;  but  faith  with  those 
rain  caused  to  grow  into  a  harvest,  with  whom  those  three  things  are  con- 
and  becomes  of  use  for  food.  The  joined,  may  be  likened  to  an  eye  trans- 
Lord  says.  If  ye  know  these  things,  parent  from  the  crystalline  humor, 
happy  are  ye  if  ye  do  tJtem,  John  xii.  even  to  the  uvea  of  the  pupil  and 
17.  And  in  another  place.  That  through  it.  Faith  separated  is  like  a 
lehichioas  sown  in  good  ground,  is  he  picture  of  dark  colors  upon  a  black 
who  heareth  the  Word  and  attendeth,  stone ;  but  faith  conjoined  is  like  a 
and  thence  beweth  fruit  and  doetk,  picture  of  beautiful  colors  upon  a  pel- 
Matt,  xiii.  23.  Again,  Every  one  who  lucid  crystal.  The  light  of  faith  sep- 
heareth  my  words,  and  doetk  them,  I  arated  may  be  compared  with  the  light 
will  compare  to  a  prudent  man,  wlto  of  a  firebrand  in  the  hand  of  a  travel- 
built  Ais  house  upon  a  rock.  But  every  ler  in  the  time  of  night ;  but  the  light 
one  who  heareth  my  words,  but  doeth  of  faith  conjoined  may  he  compared 
them  not,  shall  be  compared  to  a  foolish  to  the  light  of  a  torch,  which,  being 
man,  who  buiU  his  hmtse  upon  the  sand,  vibrated,  makes  plain  every  step  of 
Matt.  vii.  24,  26.  The  words  of  the  the  way.  Faith  witliout  truths  is  like 
Liord  are  all  truths.  a  vine  bearing  wild  grapes ;  but  faith 
348.  From  the  things  said  above,  it  from  truths  is  like  a  vine  bearing 
is  manifest,  that  there  are  three  things  clusters  of  noble  wine.  Faith  in  the 
by  which  faith  with  man  is  formed ;  Lord,  destitute  of  truths,  may  be  com- 
which  are,  first,  To  go  to  the  Lord;  sec-  pared  with  a  new  star  appearing  in  the 
ond.  To  learn  truths  from  the  Word;  expanse  of  heaven,  which  in  time  is 
and  third,  To  live  according  to  tliem.  obscured ;  but  faith  in  the  Lord,  with 
Now,  because  there  are  three  things,  truths,  may  be  compared  with  a  fixed 
and  one  is  not  another,  it  follows,  that  star,  which  remains  perpetually.  Truth 
they  can  be  separated ;  for  any  one  is  the  essence  of  faith ;  wherefore, 
can  go  to  the  Lord,  and  not  know  such  as  the  truth  is,  such  is  the  faith, 
truths  concerning  God  and  concerning  which  without  truths  is  vague,  but 
the  Lord,  except  such  as  are  historical ;  with  them  is  fixed  ;  the  faith  of  truths 
and  also  any  one  can  know  truths  also  in  heaven  shines  like  a  star, 
from  the  Word  in  abundance,  and  yet  349.  IV.  That  a  copious  Stobb 
not  live  according  to  them.  But  with  op  Truths  cohering,  as  in  a  Bundle, 
the  man  with  whom  those  three  things  exalts  akd  peefects  Faith. 
are  separated,  that  is,  one  without  the  From  perception  concerning  the 
other,  there  is  not  the  faith  of  salva-  faith  which  exists  at  this  day,  it  can 
tion :    but  this  faith  arises,  when  those  not  be  known,  that  faith,  in  its  com 


-■^'iS'^ 


Concerning  Faith. 

[»rehi'n^l^  :■  sense,  is  a  complex  of  tion  only  according  to  tlieir  n 
iriiths,  and  still  less,  that  man  can  do  because  they  are  finite,  the  effort  of 
something  to  procure  faith  for  h'  self  a  ac  'on  to  infinity  still  contiuu- 
when  yet  faith  in  its  essence  is  u  1  ng  The  Word  of  the  Lord  is  an 
for  It  IS  truth  in  its  light;  and  hus  abya  of  truths,  from  which  is  all  angel- 
as  truth  Cdu  be  procured,  o  ai  o  c  sdom ;  although  to  a  man  who 
can  faith  Who  cannot,  if  I  e  w  11  doe  no  know  any  thing  concerning  its 
go  to  the  Lord  T  Who  canno  I  he  sp  ual  and  celestial  sense,  it  appears 
will,  collect  truths  from  the  Wo  d  f  no  m  e  than  as  water  in  a  buck 
And  every  truth  in  the  Word  and  from  et.  The  multiplication  of  the  truth 
the  Word  gives  light,  and  truth  in  of  faith  to  infinity,  may  be  compared 
light  is  faith.  The  Lord,  who  is  Light  with  the  seed  of  men,  fi-om  one  of 
itself,  flows  in  with  every  man,  and  which,  families  may  be  propagated  to 
in  him,  in  whom  there  are  truths  ages  of  ages.  The  prolification  of  the 
from  the  Word,  He  causes  them  to  truths  of  faith  may  also  be  compared 
shine,  and  thus  to  become  of  faith  ;  with  the  prolification  of  the  seed  of  a 
and  this  is  what  the  Lord  says  in  field  or  a  garden,  which  may  be  prop- 
T  at  y  hou  d  ab  d  a  tie  a^a  ed  to  myriads  of  myriads,  and  for- 
L  d  a  I  wo  d  n  t  x7eer  By  seed,  in  the  Word,  no  other 
The  d  of  he  Lo  d  a  e  mea  it,  than  truth ;  by  field,  doc- 
B  n  be  np  h  nded  nne  and  by  garden,  wisdom.  The 
ag  apou  ouh  nan  mind  is  like  ground,  in  which 
o  aa  a  d  e  and  sp  a  and  natural  truths  are  im- 
pe  fe  ah  he  ub  h  uld  )e  plan  d  asseeds,  and  they  may  be  mul- 
d  ded  no  base  p  opos  ons  (1)  p  ed  without  end ;  man  derives  this 
that  the  utis  offath  a  multi-  fon  he  infinity  of  God,  who  with  hia 
p  ahl  to  nfimty  (2  )  That  t  s  a  ght  and  bis  heat,  and  with  the  faculty 
dupositton  of  them  itfto  series,  thus,  as  of  generating,  is  in  him  perpetually. 
itwere,intobimdles.  (3.)  T^atfattkis  351.  {Q.)  That  there,  is  a  Disposition 
'perfected  according  to  their  abundance  of  the  Truths  of  Faith  into  Series, 
and  coherence.  (4.)  That  truths,  howeo-  thus,  as  it  mere,  into  Bundles.  That  it 
er  numerous  they  are,  and  hmaener  dif-  is  so,  is  unknown  as  yet,  and  it  is  un- 
ferent  they  appear^  make  one  from  the  known,  because  the  spiritual  truths,  of 
Lord,  who  is  the  Word,  the  God  of  which  the  whole  Word  is  composed, 
heaven  and  earth,  the  God  of  all  flesh,  on  account  of  the  mystical  and  enig- 
the  God  of  the  vineyard  or  church,  matical  faith,  which  makes  every 
l7ee  God  of  faith,  and  the  Light  itself,  point  of  modern  theology,  could  not  ap- 
Truth  and  eternal  Life.  pear;  and,  therefore,  like  storehouses, 
^'9.{\.)ThattheTruthsofFaithare  they  have  sunk  down  into  the  earth. 
muUiplicable  to  Infinity,  m^yh^evxAsat  That  it  may  be  known  what  is  meant 
from  the  wisdom  of  the  angels  of  lieav-  by  series  and  bundles,  it  shall  be  ex- 
en,  in  that  it  increases  to  eternity:  plained.  The  first  chapter  of  this  book, 
the  angels  also  say,  that  there  is  no  which  treats  concerning  God  the  Cre- 
end  of  wisdom,  and  wisdom  is  from  no  ator,  is  distinguished  into  series,  the 
other  source  than  from  divine  truths,  first  of  which  is  concerning  the  Unity 
analytically  divided  into  forms,  by  of  God ;  the  second,  concerning  the 
means  of  the  light  flowing  in  from  the  Esse  of  God  or  Jehovah  \  the  third,  con. 
Lord.  Human  intelligence,  which  is  cermngthe  Infinityof  God;  thefourth, 
truly  intelligence,  is  also  from  no  oth-  concerning  the  Essence  of  God,  which 
er  source.  The  reason  why  Divine  is  Divine  Love  and  Divine  Wisdom ; 
Truth  is  multiplicable  to  infinity,  is  the  fifth,  concerning  the  Omnipotence 
because  the  Lord  is  Divine  Truth  it-  of  God ;  and  the  sixth,  concerning 
self,  or  truth  in  its  infinity,  and  He  at-  Creation  ;  and  the  articulations  of 
tracts  all  to  Himself;  but  men  and  each  make  the  series;  they  bind  togeth- 
angeis  can  follow  the  vein  of  attrac-  er  those  things  which  are  therein,  aa 
32 


-8'^' 


250  Concerning  Faith. 

it   were  into  bundles.     These  series,  together  into  scries ;  every  :rce,  every 

in  general  and  in  partioulai,  thus  con-  shrub,  herb  and  plant,  yea,  every  eat 

jointly  and  separately,  contain  truths,  of  corn  and  blade  of  grass,  in  whole 

which,  aocording  to  their  abundance  and   in  part,   is  so.      The   universal 

and  coherence,  exalt  and  perfect  faith,  cause  is,  because  divine  truths  have 

He  wlip  does  not  know  that  the  human  such  a  conformation ;  for  it  is  read, 

mind  is  organized,  or  that  it  is  a  spiv-  That  all  things  were  created  by  the 

itual  organism,  terminating  in  a  natu-  Word,  that  is,  by  the  Divine  Truth,  and 

ral  organism,  in  which,  and  according  that  the  world,  also,  was  made  by  it, 

to  which,  the  mind  produces  its  ideas,  John  i,  1,  and  the    following  verses, 

or  thinks,  cannot  thmk  otherwise  than  Hence  it  may  be  seen    that    unless 

that  perceptions  thoughts  and  ideas  are  there   were  such  an  drrangement  of 

no  other  than  radiations  and  variations  sub  tances  in  the  human  mmd  man 

of  light,  flowing  into  the  head    and  would  not  have  any  anoljtRal  tacully 

exhibiting   forms  which  man  sees  and  of  reason    which  every  one  has    ac 

acknowledges  as   reasons       But  this  cording  to  the  arrangement  thus  ac- 

is  delirious;  for  every  one  knows  that  cordmir    to  the  abundance  of  truths 

the  head  is  full  of  brains  and  that  the  cohering  as  it  were  in  a  bundle     and 

brains   are  organized     and  tha.t   the  the  arrangement  la  according  to  the 

mind  dwells  in  them  and  that  it':  ideas  use  of  reason  from  a  tree  principle 
are  fixed  therein,  and  remain  as  thcj         352.    (3.)    Ikai  Faifi  is  perfected 

have  been  received  and  confirmed.    Is  according  to  the  Abundance  and  Cohc 

it  asked,  then,  What  is  that  organJza-  rence  of  Truths,  follows  from  the  things 

lionl     It  is  answered,  that  it  is  an  ar-  said    above,  and   manifests    itself   to 

rangement  of  all  things  into  series,  as  every  one  who   collects  reasons,  and 

it   were    into  bundles,  and  that  the  sees     what    multiplied    series   effect, 

truths,  which  are  of  faith,  are  so  ar-  when  they  cohere  as  one,  for  then  one 

ranged  in  the  human  mind.     That  it  thing  strengthens  and  confirms  anoth- 

is  so,  may  be  illustrated  by  the  follow-  er,  and  they  together  make  a  form, 

ing  things :  That  the  brain  consists  of  and,  when  in  action,  they  present  one 

two  substances,  one  of  which  is  glan-  act.      Now,  because   faith  in  its  es- 

dular,  and  is  called  cortical  and  cin-  sence  is  truth,  it   follows  that  it  be* 

eritious,  and   the  other  is    fibrillary,  comes,   according  to  the   abundance 

and  is  called  medullary.      The   first  and   coherence  of  truths,  more   and 

substance,    which  is    the   glandular,  more    perfectly    spiritual,     thus    less 

is  disposed  into  clusters,  like  grapes  and  less    sensual-natural;     for   it    is 

on    a  vine;     those    clusters    are    its  exalted  into  a  higher   region  of  the 

series.     The  other   substance,  which  mind,  whence  it  sees  under  it  nuiner- 

is  called  medullary,   consists  of  per-  ous  confirmations  of  itself  in  the  nature 

petual    collections     of  little    bundles  of  the  world.     True  faith,  by  a  copious 

of  fibrils,    proceeding   from  the  little  store  of  truths  cohering    as  it  were 

glands     of    the     former     substance ;  in    a  bundle,    also  becomes  more  lu- 

these    collections    of    little    bundles  minous,  more   perceptible,  more  evi- 

are  its   series.     All  the  nerves  which  dent,  and  more  clear ;  it  also  becomes 

proceed     thence,    and     descend     in-  more  capable  of  being  conjoined  with 

to  the  body  to  perform  various  func-  the  goods  of  charity,  and  thence  of  he- 

tions,  are  only  collections  and  bundles  ing  alienated  from  evils;  and  succes- 

of fibres;  and  so  are  all  the  muscles,  sively   more  removed  from  the  allure- 

aud,  in  general,  all  the  viscera  and  or-  ments  of  the  eye,  and  from  the  concu- 

gans  of  the  body.     The  former  and  piacencos  of  the  ftesh ;    consequently, 

the  latter  are  such,  because  they  cor-  more  happy  in  itself;    it  becomes,  e&- 

respond  to  the  series,  into  which  the  pecially,  more  powerful  against  evils 

organism  of  the    mind    is  disposed,  and  falses,  and  thence  more  and  more 

Moreover,  throughout  all  nature,  there  living  and  saving. 
IS  not  any  thing  which  is  not  bundled        353.    It  was   said    above,  that  all 


^'a'^ 


Concemmg  Faith.  251 

truth  in  heaven  shines,  and  thence  that  354,  (4.)  That  the  Truths  nf 
truth  shining  is  faith  in  essence ;  Faith,  however  numerous  they  are,  ana 
wherefore,  the  beauty  and  symmetry  kowevtr  different  they  appear,  makt 
of  faith,  from  that  illustration,  when  i^  one  from  the  IjOrd,vi}iQ  is  the  Word 
truths  are  multiplied,  may  be  compared  the  God  of  Heaven  and  Earth,  the 
with  various  forms,  objects  and  pic-  God  of  aU  Fksh,  the  God  of  the  Vine- 
tures,  formed  of  different  colors  fitly  yardorthe  Church,  the  G^  of  Faith, 
arranged  according  to  agreements;  the  Light  itself , Truth  and  eternal  Life. 
consequently,  with  the  precious  stones  The  truths  of  faith  are  various,  and 
of  diverse  colors  in  the  breastplate  of  to  man  they  appear  different ;  as,  for 
Aaron,  which  together  were  called  example,  some  are  concerning  God  the 
Urim  and  Thummim;  likewise  with  Creator,  some  concerning  the  Lord  the 
the  precious  stones  of  which  the  Redeemer,  some  concerning  the  Holy 
foundations  of  the  wall  of  the  New  Je-  Spirit  and  the  Divine  Operation,  some 
nisalem  are  to  be  built,  concerning  concerning  Faith  and  concerning 
which,  see  Rev.  xxi.  It  may  also  be  Charity,  and  others  concerning  Free 
c^ompared  with  the  precious  atones,  of  Agency,  Repentance,  Reformation  and 
divers  colors,  in  the  crown  of  a  king :  Regeneration,  Imputation,  and  so  forth 
precious  stones  also  signify  truths  Still  they  make  one  in  the  Lord,  and 
of  faith.  A  comparison  may  be  made,  with  man,  from  the  Lord,  like  many 
also,  with  the  beauty  of  the  rainbow,  branches  in  one  vine,  John  xv.  1,  and 
and  with  the  beauty  of  a  flowery  field,  the  following  verses ;  for  the  Lord  joins 
and  also  of  a  garden  blossoming  at  the  scattered  and  divided  truths  together, 
commencement  of  spring.  The  light  as  into  one  form,  in  which  they  present 
ar.d  glory  of  faith,  from  a  copious  store  one  view,  and  exhibit  one  act.  This 
of  truths  composing  and  adorning  it,  may  be  illustrated  by  comparison  with 
may  be  compared  with  the  illumination  the  members,  viscera  and  organs,  in 
of  temples  by  multiplied  chandeliers,  one  body,  which,  although  they  are 
of  houses  by  candles,  and  of  streets  various,  and  to  the  sight  of  man  differ- 
by  lamps.  The  exaltation  of  faith,  by  ent,  yet  still  a  man,  who  is  the  com- 
a  copious  store  of  truths,  may  be  illus-  mon  form  of  them,  perceives  them  on- 
trated  by  comparison  with  the  exalta-  ly  as  one ;  and  when  he  acts  from  all, 
tion  of  sound,  and  likewise  of  mel-  he  acts,  as  it  were,  from  one.  It  is 
ody,  from  many  musical  instruments  similar  with  heaven,  which,  although 
in  a  concert ;  and  also  with  the  exal-  it  is  distinguished  into  innumerable  so- 
tation  of  fragrance,  from  a  collection  cieties,  still  appears  before  the  Lord 
of  sweet^^melling  flowers ;  and  also  as  one ;  and,  as  was  shown  above,  as 
with  other  things.  The  power  of  faith,  one  man.  The  case  is  similar  also 
composed  of  many  truths,  against  evils  as  with  a  kingdom;  which,  although 
and  falses,  may  be  compared  with  the  it  is  divided  into  many  governments, 
firmness  of  a  temple,  in  consequence  provinces  and  cities,  yet  still,  under  a 
of  the  stones  being  well  cemented  to-  king,  who  has  justice  and  judgment,  it 
gelher,  and  its  walls  being  strength-  makes  one.  The  reason  why  it  is 
ened  by  pilasters,  and  its  roof  support-  similar  with  the  truths  of  faith,  from 
ed  by  pillars.  It  may  also  be  compar-  which  the  church  is  a  church  fi-oni  the 
ed  with  an  army  drawn  up  in  a  square  Lord,  is,  because  the  Lord  is  the  Word, 
""column,  in  which  the  soldiers  stand  the  God  of  heaven  and  earth,  the  God 
closely  side  by  side,  and  thus  form  of  all  flesh,  the  God  of  the  vineyard  or 
one  force  and  act.  It  may  also  be  the  church,  the  God  of  faith,  and  the 
compared  with  the  muscles,  of  which  Light  itself.  Truth,  and  eternal  Life, 
the  whole  body  is  composed,  which,  That  the  Lord  is  the  Word,  and  thua 
although  they  are  numerous  and  situ-  all  the  truth  of  heaven  and  the  church, 
ated  in  different  places,  still  make  one  is  evident  in  John  :  The  Word  was 
power  in  actions ;  and  also  with  oth-  mth  God,  and  the  Word  was  God 
er  things.  andtlte  Word  became  fcsh,  i    1,  14 


i/GoogIc 


252  Concerning  Faith, 

.That  the  Lord  is  the  God  of  heaven  angels;  and  it  was  told  me,4hat  there 

and  earth,  is  evident  iu  Matthew: /«s«s  he  was  as  wise  as  they;  yea,  that  he 

said,  Urtto  Me  is  given  all  power  in  spoke  truths  in  abundance,  altogether 

hfooen  and  in  earth,  xsviii.  18.     That  as  from  himself,  coiioeruing  which  he 

the  Lord  is  the  God  of  all  flesh,  in  did  not  know  any  thing  before.     Simi- 

John :   The  Fatlier  hath  given  to  the  lar  will  be  the  state  of  those  who  are 

Son  power  over  aUJlesA,:ivii.%     That  about  to  come  into  the  Lord's  New 

the  Lord  is  the  God  of  the  vineyard  or  Church.     This  is  the  same  state  that 

the  church,  in  Isaiah ;  JHy  beloved  had  is  described  in  Jeremiah  :  This  shall 

a  vineyard,  v.  1,  2;    and  in  John  :  /  be  the  covenant  tohick  Imll  make  toith 

am  the  Vive,  and  ye  are  tite  branches,  the  house  of  Israel,  ctfter  tltese  days ;  I 

XV.  5.     That  the  Lord  is  the  God  of  will  give  my  law  in  ike  midst  of  them, 

faith,  in  Paul:    Thou  Irnst  the  right-  and  Iwill  torite  it  upon  their  heart; 

eousness  of  the  faith  of  Clirist,  from  and  they  shall  not  teach  any  more  every 

the  God  of  faith,  Philip,  lii.  9.     That  man  his  companion,  and  every  man  hit 

the  Lord  is  the  Light  itself,  in  John;  brother,  saying,  Sjiont  tJie  Lord;  for 

Hewas  the  true  Light,  wldch  enUghten-  all  shall  mow  Me,  from  tlie  least  of 

eth  every  man  that  cometk  into  the  them  even  to  the  greatest  of  theiii,  xxxi. 

world,  i.  9 ;  and  in  another  place,  Je-  83,  34.     That  state  will  also  be  such 

sus  said,  I  have  come  a  Light  into  the  as  is  described  in  Isaiab  :  ARodshaU 

world,  that  every  one,  that  believeth  in  go  forth  from  the  trunk  of  Jesse ;  truth 

Me,  may  not  a^de  in  darkness,  xii,  46.  shall  be  tlie  girdle  of  his  loins.     Ilien 

That  the  Lord  is  the  Truth  itself,  in  the  wolf  sltall  dwell  with  the  lomb^the 

John :  Jesus  said,  J  am  the  Way,  the  leopard  shall  lie  down  with  the  kid;  the 

Tmth,  and  the  Life,  xiv.  6.     That  the  sucking  child  shall  play  on  the  hole  of 

Lord  is  eternal  Life,  in  I  John :   We  the  viper,  and  the  weaned  child  shall 

know  that  t/te  Son  of  God  hath  come  put  its  hand  on  the  den  of  the  basilisk, 

into  the  world,  that  we  may  know  the  because  the  earth  shall  be  fill  of  the 

Truth,    and    we    are    in    the    Truth  knowledge  of  Jehovah,  as  the  waters 

in    Jesus    Christ;     this  is   the    true  cover  the  sea.     In  that  day,  the  nations 

God   and  eternal  Life,    v.    20,  21.  shall  seek  the  Soot  of  Jesse,  and  his 

To  the  above  it  should  be  added,  that  rest  shall  be  glory,  xi,  6  to  10. 
man,  on  account  of  his  business  in  the        355.  V.  That  Faith  without  Char- 

world,  can  procure  for  himself  only  a  ity  is  not  Faith,  and  that  Charity 

few  truths  of  faith ;  but  still,  if  he  goes  wituodt    ^  " 

to  the  Lord,  and  worships  Him  alone,  and  thA' 

he  comes  into  the  power  of  knowing  thr  Lom 
all  trutlis ;  wherefore,  every  true  wor-        That 

shipper  ofthe  Lord,  as  soon  as  he  hears  should  separate  faith  from  charity, 
any  truth  of  faith,  which  he  did  not  by  saying  that  faith  alone,  without  the 
know  before,  immediately  sees,  ac-  works  of  the  law,  justifies  and  saves, 
knowledges  and  receives  it.  The  rea-  and  that  thus  charity  cannot  be  con- 
9on  is,  because  the  Lord  is  in  him,  and  joined'  with  faith,  since  faith  is  from 
he  in  the  Lord  ;  consequently,  the  light  God,  and  charity,  so  far  as  it  is  actual 
of  truth  is  in  him,  and  he  in  the  light  in  works,  from  man,  never  came  into 
of  truth ;  for,  as  was  said  above,  the  the  mind  of  any  apostle,  as  is  very 
Lord  is  Light  itself,  and  Truth  itself,  manifest  from  their  epistles;  but  this 
This  may  be  confirmed  by  this  expe-  separation  and  division  was  introduced 
rience.  A  spirit  was  seen  by  me,  who,  into  the  Christian  church,  when  they 
in  the  company  of  others,  appeared  divided  the  one  God  info  three  persons, 
simple,  because  he  acknowledged  the  and  ascribed  to  each  equal  divinity. 
Lord  alone  as  the  God  of  heaven  and  But  that  there  is  no  faith  without  char- 
earth,  and  confirmed  this  his  faith  by  ity,  nor  any  charity  without  faith,  and 
some  truths  from  the  Word,  He  was  that  neither  has  any  life,  except  from 
taken  up  into  heaven,  among  the  wiser  the  Lord,  will  bo  illustrated  in  the  fol 


Faith    is 

KOT   Chabiti; 

NEITHER    I. 

VES    BUT    FROM 

be    church, 

at     this    day. 

io,i.cb,Goo>^lc 


Concerning  Faith.  253 

lowing  lemma;    here,  to  prepare  the  embrace,  think,  will,  begin,  Jinish,  act, 

way,  it  shall  be  demonstrated,  1.  That  operate,  coSperaie,  or  apjily,  or  aixom- 

man  can  procure  faith  for  himself.     3.  modate  himself  to  grace,  or  do   any 

That  he  can  procure  charity  also.     3.  thing  towards  conversion,  whotty  or  by 

And  likewise  ike  life  of  both.     4.  Sut  halves,  or  in  the  least  degree.     Ana 

that  still,  nothing  of  faith,  nothing  of  that  man,  in  spiritual  things,  which  re- 

charity,and}iolhingof  the  life  of  either,  sped  the  solvation  of  the  soul,  is  like 

is  from  man,  but  front  the  Lord  alone,  the  pillar  of  salt  of  Lot's  wife,  ana 

356.    (1.)     That  man  can  procure  like  a  stoclc  or  a  stone  without  Ufe, 

Faith  for  himself,  was  shown  in  the  which  has  not  the  use  of  eyes,  mouth, 

third  lemma  above,  from  n.  343  to  n.  or  ani/  of  the  senses.     Tliat  still  he  has 

348,  by   this,   That  faith,   in   its  es-  the  poteer  of  moving  from  place   to 

sence,  is  truth ;  and  trutlis,  from  the  place,   or  lie  can  direct  his   exta^al 

Word,  can  be  procured  by  any  one;  members,  coiae  to puhUc  assemblies,  ana 

and  that  so  far  as  any  one  procures  hearthe  Wordondthe  Gospel.     These 

them  for  himself  and  loves  them,  so  far  words  are  in  the  book  of  the  church  of 

he  procures  for  himself  the  elements  of  the  Evangelical,  called  Formula  Cok- 

faith.     To  the  above  this  should   be  cordis;,    in    the   edition  of  Leijffiic, 

added,  that  unless  man  could  procure  1756,  pp.   656,  658,  661,  662,   663, 

faith  for  himself,  all  the  things  that  are  671,672,673;    to  which   book,   and 

commanded    in    the  Word    concern-  thus  to  which  faith,  the  priests,  when 

ing  faith,  would    be  vain;    for  it  is  they  are  inaugurated,  taie  oath.     Tho 

read   there.    That    it  is   the  will  of  faith  of  the  Reformed  is  similar.     Bu' 

theFather,  that  men  should  believe  in  who,  thatpossesses  reason  and  religion, 

the  Son ;  and  that  he  that  helieveth  in  would  not  hiss  at  those  things,  as  a1.< 

Him,  should  have  etemcd  life ;  and  that  surd  and   ridiculous?     For  he  might 

he  that  doth  not  believe,  should  not  see  say  with  liimself,  "  If  it  were,  so,  for 

life.     It  is  also  read,  that  Jesus  would  what  purpose,  then,  is  the  Word,   for 

send  the  Paraclete,  who  should  convince  what  purpose  ia  religion,  for  what  pur- 

fhe  world  of  sin,  because  they  believe  pose  is  the  priesthood,  and  for  whal 

not  in  Me;    besides  many  other  pas-  purpose  is  preaching,  but  something 

sages,  which  were  adduced  above,  n.  vain,   or  sound  without  sense?     Say 

337,  33S.     Moreover,  that  all  the  apos-  such  things  to  any  judicious  pagan, 

tics  preached  faith,  and  this  in  the  Lord  whom  you  wish  to  convert,  that  he  ia 

God  the  Savior  Jesus  Christ.     What  such,  as  to  conversion  and  faith ;  would 

would  all  these  and  those  things  avaU,  if  he  not  look  upon  Christianity  as  one 

man  should  stand  with  his  hands  hang-  looks  upon   an  empty  vessel?     For, 

ingdown,  like  a  graven  image  with  mov-  takeaway  from  man  all  power  of  be- 

able joints, and  waitforinllus;  andthen  lieving,  as  of  himself,  and  then  what 

the  joints,  without  being  able  to  apply  else  is  he  1"     But  these  things  will  be 

themselves  to  receive  it,  should  be  es-  exhibited  in   a   clearer   light,   in  the 

cited,  from  some  extrinsic  cause,  to  chapter  concerning  Free  Agbnct. 

Mmething  not  of  faith?     For  modern  357.    {2.}    Tliat  Man  can  procure 

orthodoxy,  in  the  Christian  world  sep-  Charity  for  himself. 

arate from  theRoman  Catholics,  teaches  The  case  is  the  same  with  charity  as 

thus :   TTiat  man,  as  to  what  is  good,  with   faith ;    for  what  else   does    the 

is  utterly  corrupt  and  dead;  so  that,  in  Word  teach,  but  faith  and  charity,  be- 

the  nature  of  man,  since  the  fall,  before  cause  these  are  the  two  essentials  of 

regeneration,  there  remains,  or  is  left,  salvation?     For  it  is  read,  Thou  shalt 

not  even  a  spark  of  spiritual  strength,  love  the  Lord  with  all  thy  heart,  and 

by  which  he  can,  of  himself,  beprepor-  with  aU  thy  soul;  and  the  neighbor  as 

•id for  the  grace  of  God,  or  apprehend  thyself.  Matt.  xxii.  34  to  39 ;    iind  Je- 

it,  when  offered,  or,  of  and  by  himself,  sus  said,  A  commandment  I  give  to 

be  capable  of  retaining  thai  grace ;  or,  you,  that  ye  love  one  another;   by  this 

'n  spiritual  things,  understand,  believe,  ye  shall  be  knmen,  that  ye  are  my  disci- 


h.CoLH^Ic 


254 


Ijoncerning  t 


ple.s,  that  ye  love  one  another,  John  also  the  Ufe  of  charity.  Tliat  the 
xiii.  34,  35 ;  see  also  kv.  9 ;  xvi.  Lord  is  that,  and  that  man  has  il  from 
27.  Aiao,  that  man  should  bear  the  Lord,  ia  evident  from  these  pas- 
fruit,  like  a  good  tree  ;  and  that  he  sages :  In  the  beginning  was  the  Word; 
who  does  good,  shall  be  recompensed  in  Him  was  life,  and  the  life  was  the 
at  the  resurrection ;  besides  many  sim-  light  of  men,  John  i.  1,  4.  As  the  Fa- 
ilar  things.  To  what  purpose  are  ther  raiseth  the  dead,  and  qmekeneth, 
these  things,  unless  man  can  of  so  the  Son  quickeneth  whom  He  mil, 
himself  exercise  charity,  and  in  some  v.  21.  As  the  Father  hath  life  in 
way  procure  it  for  himself?  Can  he  Himself,  so  hoik  He  given  to  the  Son 
not  give  alms,  help  the  needy,  and  do  to  have  life  in  Himself,  v.  26.  The 
good  in  his  house  and  in  his  office?  bread  of  God  is  He  who  came  doivn 
Can  he  not  live  according  lo  the  com-  from  heaven,  and  giveth  ^ife  to  the 
mandmenta  of  the  decalogue?  Has  worM,  vi.  31.  Tlie  words  which  I  speak 
he  not  a  soul,  from  which  he  can  do  unto  you  are  spirit  and  life,  \\.  63. 
them,  and  also  a  rational  mind,  from  Jesus  said,  He  that  folloiDeth  Me,  shaU 
which  he  can  lead  himself  to  act,  have  the  light  of  life,  viii.  12.  I 
for  this  or  that  end  ?  Can  he  not  have  come,  that  they  mav  have  life, 
think  that  lie  should  do  them,  because  and  may  have  abundance,  x.  10.  He 
they  are  commanded  in  the  Word,  and  who  bcUeveth  in  Me,  altltough  he  die, 
thus  by  God?  This  power  is  not  shall  lite,  xi.  25.  I  am  the  Way,  the 
wanting  to  any  man  ;  and  it  is  not  Truth,  and  the  Life,  xiv.  6.  Because 
wanting  because  the  Lord  gives  it  to  I  livf,  ie  shall  live  also,  xiv.  9. 
ever)  one ,  ind  He  gires  it  as  a  These  things  are  written,  that  ye  may 
certain  property  or  possession;  for  have  life  in  Sis  name,  xx.  31.  Tliat 
who  knows  otherwise,  when  he  does  //c!Seteiinal  Life,  1  John  v.  21.  By 
charity,  than  that  he  does  it  of  him-  life  in  faith  and  charity,  is  meant  spir- 
seif?  ituaJ  life,  which  is  given  hy  the  Lord 

358.   (3.)   That  Man  can  also  pro-  to  man  in  his  natural  life. 

curefor  himself  the  Life  of  Faif hand  359.    (4,)    T/iat  yet  still  Nothing 

Charity,  is  also  a  similar  thing ;    for  of  Faith,  and  Nothing  of  Charity, 

he   procures  it  for  himself,  when   he  and  Nothing  of  the   Life  of  either, 

goes  to  the  Lord,  who  is  Life  itself;  is  from    Man,   but  from    the    Lord 

and  access  to  Him  is  not  prohibited  to  alone. 

any  man,  for  He  continually  invites  For  it  is  read,  that  A  man  cannot 

ei'ery  man  to  come  to  Him;    for  He  take  any  thing,  unless  it  be  given  to 

siiid.  He  who  cometli  to  Me  shall  never  him  from  Jieaven,  John  iii.  27.     And 

hunger,  and  he  who  believeth  in  Me  Sesas  said.  He  that  abidetk  in  Me,  and 

shall  never  thirst ;  and  him  that  cometh  I  in  kirn,  beareth  much  fruit ;  because 

to  Me,  I  will  not  cast  out,  John  vi.  35,  witlwut  Me  ye  eannot  do  any  thing,  xv. 

37.     Jesus  stood  €md  cried.  If  any  one  5.     But  this  should   be  thus   under- 

thirst,  let  him  come  unto  Me  and  drink,  stood;   that  man,  of  himself,  cannot 

vii.  37.     And  in  another  place;  The  procure  for  himself  any  other  faith  than 

kingdom  of  the  heavens  is  like  one  who  natural,  which  is  persuasion  that  it  is 

made  a  wedding  for  his  son,  and  sent  so,  since  a  man  of  authority  said  so , 

his  servants  to  call  those  who  were  in-  nor  any  other    charity  than  natural, 

vited;  and  at  last  he  said.  Go  to  the  which  ia  working  for   favor,   for   the 

endi  of  the  streets,  and  whmisoever  ye  sake  of  some  remuneration ;  in  which 

shall  find,  eaU  to  the  wedding.  Matt,  two  there  is  the  proprium  of  man,  and 

xxii.  2  to  9.     Who  does  not  know,  not  yet  life  from  the  Lord.     But  stiU, 

that  the  invitation  or  call  ia  universal,  man  by  both  of  them  prepares  himself, 

as  also  the  grace  of  reception  1     The  that  he  may  be  a  receptacle  of  the 

reason  why  man  obtains  life  by  going  Lord  ;  and  as  he  prepares  himself,  so 

to  the  Lord,  is,  because  the  Lord  is  the  Lord  enters  and  causes  his  natural 

Lifeitself;  notonly  thelife  of  fiiith,  but  faith  to  become  spiritual  faith,  and   so 


^'a'^ 


Concerning  Faith.  255 

likewise  his  charity,  and  thus  both  to  being  those  from  winch  all  spiritual 
be  living ;  and  these  things  are  done,  things  are,  ire  also  spiritual,  because 
when  man  goes  to  the  Lord,  as  the  God  there  is  spirit  and  life  in  them  r  but  the 
of  heaven  and  earth.  Man,  because  heat  and  hght  from  the  sun  of  the  nat 
lie  was  created  an  image  of  God,  was  ural  world  are  those  from  which  are 
created  a  habitation  of  God  ;  wherefore  alt  natural  things,  which,  viewed  in 
the  Lord  says,  He  who  hath  my  com-  them-selves,  are  without  spirit  and  life. 
mandments  and  doeth  them,  he  it  is  that  Now,  because  faith  is  of  light,  and 
loveth  Me;  and  I  wiU  love  htm,  and  charity  is  of  heat,  it  is  manifest,  that  aa 
will  come  to  him,  and  make  an  abode  far  as  man  lb  in  the  light  and  heat 
mth  him,  John  xiv.  21,23.  And  also,  proceeding  from  the  ann  of  the  spirit- 
BekoM  I  stand  at  the  door  and  knock;  uai  world,  so  far  he  is  in  spiritual  faith 
if  any  one  hear  my  voice,  and  open  the  and  charity  ;  but  that  as  far  as  he  is  in 
door,  I  will  go  in  to  him,  and  mil  si^  the  light  and  heat  proceeding  from  the 
with  him,  and  he  with  Me,  Rev.  iii.  20.  sun  of  the  natural  world,  so  far  he  is 
Hence  Ibllows  this  conclusion  ;  That  in  natural  faith  and  charity.  Hence  it 
as  man  prepares  himself,  naturally,  for  is  evident,  that,  as  spiritual  light  is  in- 
receiving  the  Irf>rd,  so  the  Lord  enters,  wardly  in  natural  light,  as  in  its  recep- 
and  makes  all  the  things  with  him  tacle,  or  in  its  repository,  and  in  like 
inwardly  spiritual,  and  thus  living ;  manner,  spiritual  heat  inwardly  in 
but,  on  the  other  hand,  as  far  as  man  natural  heat;  so  also  spiritual  faith  is 
does  not  prepare  himself,  so  far  he  re-  inwardly,  in  natural  faith,  and  in  like 
moves  the  Lord  from  him,  and  he  does  manner,  spiritual  charity  inwardly  in 
all  things  from  himself,  and  that  which  natural  charity  :  and  this  is  effected, 
man  himself  does  from  himself,  has  not  in  the  degree  in  which  man  advances 
any  thing  of  life  in  it.  But  these  things  from  the  natural  world  into  the  spiritual 
cannot  yet  be  set  forth  to  be  seen  in  world;  and  he  advances,  as  he  believes 
any  light,  before  it  is  treated  concern-  in  the  Lord,  who  is  the  Light  itself, 
ing  Charity  and  concerning  Free  the  Way,  the  Truth  and  the  Life,  as 
Agency  ;  and  they  will  be  seen  afler-  He  himself  teaches.  Since  it  is  so,  it 
wards  in  the  chapter  concerning  Re-  is  manifest,  that,  when  man  is  in  spir- 
E'ORMATioN  and  Rbgencration.  itual  faith,  then  he  is  al^o  in  natural 
300.  In  the  foregoing,  It  was  said,  faith ;  for,  as  was  said,  spiritual  faith  is 
that  faith  in  the  beginning  with  man,  is  inwardly  in  natural  faith.  Because 
naturaJ,  and  that  as  man  comes  to  the  faith  is  of  light,  it  follows  that,  by  that 
Lord  it  becomes  spiritual ;  likewise  insertion,  the  natural  of  man  becomes, 
charity;  but  no  one  has  yet  known  the  as  it  were,  transparent,  and  that,  as  it 
distinction,  which  there  is  between  is  conjoined  with  charity,  it  becomes 
natural  faith  and  charity,  and  spiritual ;  beautifully  colored  ;  the  reason  is,  be- 
wherefore  this  great  secret  is  to  be  cause  charity  is  red,  and  faith  ia  white; 
disclosed.  There  are  two  worlds,  the  charity  is  red  from  the  flame  of  spiritual 
natural  and  the  spiritual,  and  in  each  fire,  and  faith  is  white  or  bright  from  the 
world  there  is  a  sun,  and  from  each  sun  splendor  of  the  light  thence  The  con 
proceed  heat  and  light;  but  the  heat  trary  happens,  if  the  spiritual  be  not  n- 
a»d  light,  from  the  sun  of  the  spiritual  wardly  in  the  natural,  but  the  natu  al 
world,  have  life  in  them  ;  their  life  is  inwardly  in  the  spiritual ;  h  s  is  i  e 
from  the  Lord,  who  is  in  the  midst  of  case  with  men  who  rejec  fa  h  and 
that  sun ;  but  the  heat  and  light,  from  charity.  With  these,  the  in  e  n  1  o 
the  sun  of  the  natural  world,  have  their  mind  in  which  they  a  e  vhen 
nothing  of  life  in  them,  but  they  serve  they  think,  left  to  themselves  s  nfe 
the  two  former  for  receptacles,  as  in-  nal,  and  also  they  think  fro  1  ell  al 
Btriimenta!  causes  serve  their  princl-  though  they  do  not  know  t  h  t  the 
pals,  to  convey  them  to  men.  It  should,  external  of  their  mind,  from  wh  cl  they 
therefore,  be  known,  that  the  heat  and  speak  with  their  consociates  in  the 
light  from  the  sun  of  the  spiritual  world,  world,  is,  as  it  were,  spiritual,  but  this 


..gk 


2'bln  C  ncermns;  Faith 

13  hlied  with  sich  unclean  thing'5  as  useful  trees,  by  which  theic  fruit  is  con- 
are  in  hell  wherefore  (liese  ire  m  'sumed  yea,  their  i.iternal  may  be 
h«H  lor  tbey  are  in  an  inverted  state  compared  witii  a  hawk,  and  their  es 
with  respect  to  tl  e  farmer  ternal  witl  a  dove  ;  and  their  faith  and 
361  When  therefore  it  i?  knonn  charity  with  the  flying  of  a  hawk  over 
that  the  spiritual  is  inwardly  in  the  a  dove  endeavoring  to  escape,  which  at 
natural,  with  tl  ose  w  ho  are  m  faith  m  length  he  wearies  out,  and  then  flies 
the  Lord  and  at  the  same  time  in  upon  her  and  devours  her. 
chanty  towards  the  neighbor  and  that  363  VI.  That  the  Lord,  Chah-i- 
thence  the  natural  with  them  is  transpa-  t\  and  Faith,  m4ke  one,  like  Life, 
rent,  it  follows,  that  man  is  so  far  wise  Will,  and  Under  standi  N(.  in  Man  , 
in  spiritual  things,  and  thence  also  so  and  that  if  they  4Re  dividfd,  each 
far  in  natural  things  ;  for  he  sees  in-  perishes,  like  a  Peakl  jifuuced  ro 
wardly  in  himself,  whenever  he  thinks,  Powder. 

or  reads,  or  bears  any  thing,  whether  it        In  the  hrst  plaie,  some  things  will 

be  a  truth  or  not;    he  perceives  this  be  mentioned, wbn,h  have  been  hitber- 

from  the  Lord,  from  whom  spiritual  light  to  unknown  in  the  ledrned  world    and 

a      h       flo      n  higher  sphere  of  thence    in    the    ecclesiastical  order , 

h       nd        nd  n        \.   far  as  faith  and  as  much   unknown   as  things  which 

ha     y  w   h  n    n   b     ome  spiritual,  so  have  been  buried  in  the  ground    when 

fa  hd       n    om  the  proprium,  yet  they  are  treasures  of  wisdom,  and 

add        n       e      d  himself,  reward  unless  they  are  dug  up  and  gnen'o 

and  pe         bu    only  the  delight  the  public,  man  strives  invam  tocoiKe 

ofp      e     ng  h      u    s  of  faith,  and  of  into   any  just  knowledge  concernuig 

doing  the  goods  of  love  ;  and  as  far  as  God,    concerning    faith,     concerning 

that  spirituality  is  increased,  so  far  thai  chatJty,  and  concerning  the  state  of 

delight  becomes  blessed ;    troni  this  is  his  life,  how  he  should  regulate   and 

liis  salvation,  which  is  called  eternal  prepare  it  for  a  state  of  eternal  life. 

life.     This  state  of  man  may  be  com-  Those  unknown  things  are  these  ; — 

pared  with  the  most  beautifiil  and  de-  That  man    is    a  mere  organ  of  fife : 

iightfuj  things  in  the  world,  and  also  it  That  life,  with  all  the  things  of  it,  flows 

is  compared  with  them  in  the  Word  ;  in  from  the  God  of  heaven,  who  is  the 

as  with  fruitful  trees,  and  also  with  the  Lord  :  That  there'  are  two  faculties  of 

gardens  in   which    they  grow ;    with  life  in  man,  which  are  called  the  will 

flowery  fields ;    with  precious  stones ;  and  the  understanding,  and   that  the 

and  with  delicious  food  ;  and  also  with  will  is  the  receptacle  of  love,  and  the 

weddings    and  nuptial  festivities   and  understanding  the  receptacle  of  wis- 

rejoicings.      But  when  it  is  inverted,  dom;  and  thus,  also,  that  the  will  is 

that  is,  when  the  natural  is  inwardly  the  receptacle  of  charity,  and  the  un- 

in  the  spiritual,  and  thence  man  in  his  derstanding  the  receptacle   of  faith  : 

internals  is  a  devil,  and  in  his  externals  That  all  the  things  which  man  wills, 

ike  an  angel,  be  may  then  be  compar-  and  all  the  things   which    be   under- 

ed  with  a  dead  person  in  a  coflin  made  stands,    flow   in    from    without;     the 

of  costly  wood  and  covered  with  gold  ;  goods  which  are  of  love  and  charity, 

he  may  also  be  compared  with  a  skel-  and  the  truths  which  are  of  wisdom 

eton    dressed    in    handsome    clothes,  and  faith,  from  the  Lord ;    but  all  the 

like  a  man,  and  carried  in  a  magnifi-  things  contrary  to  those,    from  hell : 

cent  chariot;  and  also  with  a  corpse  in  Thatitisprovidedby  the  Lord,  that  man 

a  sepulchre  built  like   the  temple  of  may  sensibly  perceive  in  himself  as  his, 

Diana;  yea,  his  internal  may  be  repre-  those  things  which  flow  in  from  with- 

senied  by  a  nest  of  serpents  in  a  cav-  out,  and  thence  produce  them  of  bin 

ern,   but    bis  external  by   butterflies,  self  as  "'  ''        '     --■'- 

whose  wings  are  tinged  with  colors  of  them  if 

every  ki,nd,  but  which,  nevertheless,  things  are  imputed  to  h 

glue  their  filthy  eggs  to  the  leaves  of  account  of  the  freedom  ir 


^'a'^ 


Conc&ming  Faith.  257 

will  and  to  think,  and  on  account  of  Himself;    if  he  could  have  done  this, 

the    knowledges   of  good   and    truth  there  might  have  been  as  many  gods 

which  are  given  him,  from  which  he  as   men.      Neither   could    He   create 

can  freely  choose  whatever  conduces  to  life,  as  light  cannot  he  created  ;  but  He 

his  temporal  life  and  to  his  etcrna]  life,  could  create  man   a  form  of  life,  as  He 

A  man  who  looks  at  these  things  which  created  the  eye  a  form  of  light.     God 

have  been  advanced,  with  an  oblique  never  could  and  never  can  divide  his 

eye,  or  from  the  corners  of  his  eyes,  essence,  for  this  is  one  and  indivisible, 

may  conclude  from  them  many  things  Since,  therefore,  God  alone  is  life,  it 

wfiich  are  of  insanity  ;  but  a  man  who  follows,  indubiip.blyj  that  God,  from  his 

looks  at  them  wiji  a  direct  eye,  or  life,  vivifies  every  man  ;  and  that  man, 

with   the  pupil,    may  conclude   from  without  that  vivification,  would  be,  as 

tliem  many  things,  which  are  of  wis-  to   flesh,  a   mere   sponge,   and   as  to 

dom  ;  and  that  this  may  be  done,  and  bones,  a  mere  skeleton,  in  whom  there 

not  that,  it  was  necessary  (o  premise  the  would  be  no  more  of  life  than  there  is 

decisions  and  tenets  concerning  (iod  in  a  clock,  which  is  movable  from  the 

and  concerning  the    Divine '  Trinity,  pendulum,  and  at  the  same  time  the 

and  after  them  to  establish  the  decis-  weight  or  spring.     Since   such  is  the 

ions  and  tenets  concerning  Faith  and  case,  it  follows  also,  that  God  flows  in 

Charity,  concerning  Free  Agency,  and  with  every  man,   with  all  his  divine 

concerning  Reformation  and  Kegen-  life,  that  is,  widi  all  his  divine  love 

eration,   as   also  concerning  Imputa-  and   his   divine   wisdom  ;    these    twc 

tion;  and  likewise  concerning  Repent-  make  his  divine  life,  as  may  be  seer 

ance,  concerning  Baptism,  and  con-  above,  n.  39,  40;  for  the  Divine  can. 

corning  the  Holy  Supper,  as  means.  not  be  divided.      But  how  God,  witv. 

363.  But  that  this  article  of  faith,  all  his  divine  life,  flows  in,  may  hi; 
which  is,  that  the  Lord,  charity  and  perceived  by  an  idea  somewhat  likn 
faith  make  one,  like  life,  will  and  un-  that  by  which  it  is  perceived  that  tht; 
derstanding  in  man,  and  that  if  they  sun  of  the  world,  with  all  its  essence, 
are  divided,  each  perishes,  like  a  pearl  which  is  heat  and  light,  flows  into  eve- 
reduced  to  powder,  may  be  seen  and  ry  tree,  and  into  every  shrub  and  flow- 
acknowledged  as  a  truth,  it  is  ex-  er,  and  into  every  stone,  mean  as  well 
pedient  that  it  be  considered  in  this  as  precious ;  and  that  every  object 
order :  (1.)  That  the  Lord,  with  all  takes  its  portion  from  this  common  in- 
his  divine  love,  with  all  his  divine  flux,  and  that  the  sun  does  not  divide 
msdora,  thus  teith  all  his  divine  life,  its  light  and  its  heat,  and  dispense  a 
fiows  in  with  every  man.  (2.)  There-  part  to  this  and  a  part  to  that.  It  is 
fore,  urith  all  the  essence  of  faith  and  similar  with  the  sun  of  heaven,  from 
charity.  (3.)  But  that  they  are  re-  which  the  divine  !ove  proceeds  as  heat, 
ceived  hy  man  according  to  Ms  form,  and  the  divine  wisdom  as  light ;  these 
(4.)  Aitd  that  the  man  who  divides  the  two  flow  into  human  minds,  asthe  heal 
Lord,  charily  and  faith,  is  not  a  and  light  of  the  sun  of  the  world  into 
fomt  receiving  but  a  form  destroying  bodies,  and  vivify  them  accordmg  to 
them.  the  quality  of  the  form,  each  of  which 

364.  (1.)  That  the  Lord,  with  all  takes  from  the  common  influx  as  much 
his  Divine  Love,  inith  all  his  Divine  as  is  necessary.     To  this  is  applicable 

Wisdom,  thus  with  all  Ms  Divine  Life,  what  the  Lord  says :  Your  Father  jnak- 

Jiows  in  with  every  Man.  eth  his  sun  risf  upon  the  evil  and  the 

In  the  book  of  Creation  it  is  read,  good,  and  sendeth  rain  upon  the  mst 

That  man  was  created  an  image  of  and  the  wn;«s(,    Matt,  v,   45.      The 

God;  and  that  God  breathed  into  his  Lord  also  is  omnipresent;  and  where 

nostrils  the  breath  of  Uves,  Gen.  i.  27 ;  He  is  present,   there  He   is  with  his 

ii.  7 ;    by  which  it  is  described,  that  whole  essence,  and  it  is  impossible  for 

man  is  an  organ  of  life,  and  not  life :  Ilim    to  take   some  of  il  away,   and 

for  God  could  not  create  another  like  thence  to  giie  a  part  to  one,  and  a  part 


h,  Google 


258  Concerning  Faith. 

lo  another ;  but  He  gives  it  whole,  and  the  infinities  of  his  wisdom,  and  thus 
afTurds  man  an  opportunity  to  take  lit-  aiso  in  infinity,  all  the  good  which  ia 
He  or  much.  He  says  also,  that  He  of  charity,  and  all  the  irQth  which  iaof 
has  an  abode  with  those  who  do  his  faith.  The  reason  is,  because  that  sun 
commandments ;  and  also  that  the  itself  is  present  every  where,  in  its 
faithful  are  it.  him,  and  He  in  them,  heat  and  in  its  light,  and  that  sun  is 
In  a  word  all  things  are  full  of  God,  the  nearest  circle  encompassing  the 
and  every  one  takes  his  portion  from  Lord,  emanating  from  his  divine  love, 
that  fulness.  It  is  similar  with  every  and  tt  the  same  time  from  his  divine 
thing  common,  as  with  the  atmoaphetes  wialum;  f<<,  as  has  been  severa'  limes 
and  oceans;  the  atmosphere  is  such  in  said  abo/e,  ^lie  I.ori.'  is  in  the  midsl 
the  least  parts  as  in  the  greatest ;  it  of  that  sun.  .Hence  now  it  is  mani- 
doos  not  dispense  a  part  of  itself  for  fest,  chat  nothing  can  be  wanting,  but 
the  respiration  of  man,  and  for  the  that  man  may  take  from  the  Lord,  be- 
flying  of  a  bird,  nor  for  the  sails  of  a  cause  He  is  omnipresent,  all  the  good 
ship,  and  for  the  wings  of  a  mill ;  but  which  is  of  charity,  and  all  the  truth 
each  one  takes  thence  its  portion,  and  wh'ch  is  of  faitli.  That  there  are  not 
applies  to  itself  as  much  as  is  suffi-  any  of  those  things  wanting,  is  evident 
cient.  The  case  is  also  the  same  as  from  the  love  and  wisdom  of  the  angels 
with  a  granary  full  of  corn  ;  the  owner  of  heaven,  which  they  have  from  the 
takes  from  this  his  provision  every  day.  Lord,  in  that  they  are  ineffable  and  in- 
and  the  granary  does  not  distribute  it.  comprehensible  to  the  natural  man, 
365.  (2.)  Therefore,  that  the  Lord,  and  also  multiplicable  to  eternity. 
with  all  the  Essence  of  Faith  and  Char-  That  there  are  infinite  things  in  the 
ity,  jlows  in  with  every  Man.  light  and  heat  which  proceed  from  the 
This  follows  from  tne  former  the-  Lord,  although  tbej  are  perceived  as 
orem,  since  the  life  of  divine  wisdom  simply  heat  and  light,  may  be  illustrat 
is  the  essence  of  faith,  and  the  life  of  ed  by  various  things  in  the  natural 
divine  love  is  the  essence  of  charity  ;  world,  as  by  these  :  The  sound  of  man's 
wherefore,  since  the  Lord  is  present  voice  and  speech  is  heard  only  as  sim- 
with  those  things  which  are  properly  pie  sound,  and  yet  the  angels,  when 
his,  which  are  divine  wisdom  and  they  hear  it,  perceive  in  it  ail  the  affec- 
divine  love,  He  is  also  present  with  all  tions  of  his  love,  and  they  also  manifest 
tl  e  truths  which  are  of  faith,  and  with  what  and  of  what  sort  they  are.  That 
ai  1  the  goods  which  are  of  charity  ;  those  things  are  inwardly  concealed  in 
ftr  by  faith  is  meant  all  the  truth  sound,  man  also  may,  in  some  measure, 
V  hich  man  from  the  Lord  perceives,  perceive  from  the  sound  of  one  speaking 
fl.inks  and  speaks,  and  by  charity  is  with  him,  as  whether  there  be  in  it 
meant  all  the  good  with  which  he  is  contempt,  or  ridicule,  or  hatred ;  and 
affected  by  the  Lord,  and  which  he  also  whether  there  be  in  it  charity,  be- 
thence  wills  and  does.  It  was  said  nevolence,  or  joy,  or  other  affections, 
above,  that  the  divine  love,  which  Similar  things  are  concealed  in  the  ra- 
proceeda  from  the  Lord  as  a  sun,  is  diance  of  the  eye,  when  it  looks  at  any 
lerceived  by  the  angels  as  heat,  and  one.  It  may  also  be  illustrated  by  the 
that  the  divine  wisdom  thence,  is  per-  fragrancies  from  a  large  garden,  or  by. 
ceived  as  light ;  but  he  who  does  not  the  fragrancies  from  extensive  fields  oi 
think  beyond  appearance  may  imagine  flowers  the  fragrant  odor  breathed 
that  that  hent  is  bare  heat  and  that  torth  from  them  consists  of  thousands 
that  light  is  bare  light,  such  a"?  are  the  and  myriads  of  various  thingi  and 
heat  and  light  proceeding  from  the  sun  still  tl  ej  are  sensibly  percen  ed  as 
of  our  world.  But  the  heat  and  light  one  It  la  similar  with  man*  other 
procee<ling  from  the  Lord  at,  a  sun  thing  which  although  ihev  outward- 
contain  in  their  bosom  all  the  infinities  ly  appear  uniform  still  inwardly  they 
that  are  in  the  Lord ;  thp  beat  all  the  are  manifold  s>mpathie<i  and  antipa- 
infinities  of  bis  love,  and  the  light    ill  (hie    art  nothing  eNe  than  exhalations 


^'a'^ 


Concerning  Faith.  250 

of  affections  from  minds  which  af-  of  the  will  lor  lie  mflixof  \qvp  id 
feet  another  according  to  similitudes  chanty  ■ind  the  state  ot  the  under 
and  excite  aversion  according  to  dis-  standimr  for  the  influx  of  visdon  icd 
similitudes.  These,  although  they  are  faith  constqueiitlj  for  the  recep  itn 
iiinumerahle,  and  are  not  sensibly  per-  of  Ood  but  tl  e  bad  obstruct  that  in 
ceived  by  any  sense  of  the  body,  are  Ra\,  fay  \arious  lusts  of  the  flesh  and 
yet  perceived  by  the  sense  of  the  soul  spiritual  defilements,  which  hinder  and' 
as  one;  and  according  to  tbem  all  con-  stop  the  passage;  but  still  God  resides 
junctions  and  consociations  in  the  spir-  in  the  highest  parts  of  them,  with  all 
itual  world  are  made.  These  things  his  divip.e  essence,  and  gives  them  the 
have  been  adduced,  that  those  things  faculty  of  willing  good  and  of  uuder- 
may  be  illustrated,  which  were  said  standing  truth,  which  faculty  every 
above,  concerning  spiritual  light  which  man  has,  but  which  he  would  not  have, 
proceeds  from  the  Lord,  that  all  things  unless  life  from  God  were  in  his  soul, 
of  wisdom,  and  thence  all  things  of  That  the  bad  also  have  this  faculty, 
faith,  are  therein ;  and  that  it  is  that  has  been  given  me  to  know,  by  much 
light  from  which  the  understanding  experience.  That  every  one  receives 
sees  and  perceives  rational  things  life  from  God,  according  to  his  form, 
analytically,  as  the  eye  sees  and  may  be  illustrated  by  comparisons  with 
perceives  natural  things  symmetti-  vegetables  of  every  kind.  Every  tree, 
cally.  every  shrub,    every  herb,   and  every 

366.  (3.)  That  those  Thmg^s  which  blade  of  grass,  receives  the  influx  of 
flow  in  from  the  Lord,  are  received  by  heat  and  light,  according  to  its  form; 
Man  according  to  Ms  Form.  thus  not  only  those  which  are  of  good 

By  form,  here,  is  meant  the  state  of  use,  but  also  those  which  are  of  evil 
man,  as  to  his  lore  and  wisdom  togeth-  use ;  and  the  sun,  with  its  heat,  does 
er;  hence  also  as  to  the  affections  of  the  not  change  their  forms,  but  the  forms 
goods  of  his  charity,  and  at  the  same  change  its  effects  in  themselves.  It  is 
lime,  as  to  the  perceptions  of  the  truths  similar  with  the  subjects  of  the  mineral 
of  his  faith.  That  God  is  one,  Indivisi-  kingdom;  each  of  them,  as  well  the 
ble,  and  the  same  from  eternity  to  eter-  excellent  as  the  mean,  receives  influx 
nity,  not  the  same  simple,  but  infinite,  according  to  the  form  of  the  contexture 
and  that  all  variableness  is  in  the  sub-  of  the  parts  among  themselves ;  and  so 
ject  in  which  He  is,  was  shown  above,  one  stone  receives  it  differently  from 
That  the  form  or  state  receiving,  in-  another  stone,  one  mineral  differently 
duces  variations,  may  be  evident  from  from  another  mineral,  and  one  metal 
the  life  of  infants,  of  children,  of  youths,  difierently  from  another  metal.  Some 
of  adults,  and  of  old  people.  The  same  of  them  variegate  themselves  with  most 
life,  because  the  same  soul,  is  in  each  beautiful  colors,  some  transmit  the  light 
one  from  infancy  to  old  age;  but  as  without  variegation,  and  some  confuse 
his  state  is  varied  according  to  ages  and  suffocate  the  light  in  themselves, 
and  accommodations,  so  also  life  is  From  these  few  cases,  it  may  be  evi- 
perceived.  The  life  of  God,  in  all  its  dent,  that,  as  the  sun  of  the  world,  with 
fulness,  is  not  only  with  good  and  pi-  its  heat  and  with  its  light,  is  equally 
ous  men,  but  also  with  bad  and  impious  present  in  one  object  as  in  another, 
men;  in  like  manner,  with  the  angels  but  that  the  recipient  forms  vary  its  op- 
of  heaven  and  with  the  spirits  of  hell ;  erations ;  so  the  Lord,  fi'om  the  sun  of 
the  difference  is,  that  (he  bad  stop  up  heaven,  in  the  midst  of  which  He  is, 
the  way  and  shut  the  door,  that  God  is  universally  present,  with  its  heat, 
may  not  enter  into  the  lower  parts  of  which  in  its  essence  is  love  and  with  its 
their  mind  ;  but  the  good  clear  out  the  light,  which  in  its  essence  is  wisdom 
way  and  open  the  door,  and  also  invite  but  that  the  form  of  man  which  is  in 
God  to  enter  into  the  lower  parts  of  duced  by  the  states  of  his  lile  varies 
their  mind,  as  He  dwells  in  the  highest  the  operations  ;  consequently  that  the 
parts  of  it ;  and  thus  they  form  the  state    Lord  is  not  the  i  ause  w  hj  man  is  not 


2<)0  Concerning  Faith. 

tegeaerated  and  saved,  but  man  him-    siElingentity,exc«pt  from  essence;  con- 
self,  sequently,  tliere  is  not  any  predication 

367-    (4.)    But  that  the  Man  who  concemingeither.when  separatedfrom 

divides  the.  Lord,  Charity  aitd  Faith,  the  other.     Charity  also  is  the  essence 

is  not  a  Form  receiving  but  a  Form  rfe-  of  faith,  and  ftith  is  the  form  of  chari- 

stroying  them.  ty ;  just  as  it  was  said  above,  that  good 

For  he  who  separates  the  Lord  from  is  the  essence  of  truth,  and  truth  the 

charity  and  faith,  separates  life  from  form  of  good.     These   two,  namely, 

them,  which  being  separated,  charity  good  aiid  truth,  are  in  each  and  every 

and  faith  either  do  not  exist,  or  they  thing  that  exists  essentially;    where- 

are  abortions.     That  the  Lord  is  life  fore  charity,  because  it  is  of  good,  and 

itself,  may  be  seen  above,  n.  358.     He  faith,  because  it  is  of  truth,  may  be 

who  acknowledges  the  I-ord,  and  sepa-  illustrated  by  comparisons  with  many 

rates  charity,  acknowledges  Him  only  things  in  the  human  body,  and  with 

with   the  lips :     his  acknowledgment  many  things  upon  the  earth.     It  agrees 

and  confession  are  only  cold,  in  which  by  comparison  with  the  respiration  o( 

there  is  no  faith ;    for  they  are  desti-  the  lungs  and  the  systolic  motion  of 

tute  of  spiritual  essence,  for  charity  is  the  heart ;    for  charity  can  no  more  be 

the   essence  of   faith.     But  he    who  separated  from  faith,  than  the  heart 

does  charity,  and  does  not  acknowl-  can  from  the  lungs ;  for,  on  the  cesaa- 

edge  the  Lord,  that  He  is  the  God  of  tion  of  the  pulsation  of  the  heart,  the 

heaven  and  earth,  one  with  the  Father,  respiration  of  the  lungs,  immediately 

as  He  himself  teaches,  does  no  other  ceases;  and  on  the  cessation  of  th' 

charity  than  merely  natural,  in  which  respiration  of  the  lungs,  there  takts 

there  is  not  eternal  life.     The  man  of  place  a  failure  of  all  the  senses,  anil 

the  church  knows,  that  all  good,  which  also  a  privation  of  the  motion  of  all 

in  itself  is  good,  is  from  God  ;  conse-  the  muscles,  and  shortly  afterwards  the 

quently,  from  the  Lord,  who  is  the  true  heart  also  ceases,  and  the  all  of  life  ia 

God  and  eternal  lAfe,  ]  John    v.  20.  dissipated.      This  comparison  agrees. 

In  like  manner,  charity,  because  good  since  the  heart  corresponds  to  the  will, 

and  charity  are  one.     That  faith,  sep-  and  thence  also  to  charity,  and  the 

arate  from  charity,  is  not  faith,  is  be-  respiration  of  the  lungs  to  the  under- 

cause  faith  is  the  light  of  man's  life,  standing,   and   thence   also  to  faith  ; 

and  charity  is  the  heat  of  his   life ;  for,  as  was  said  above,  charity  resides 

wherefore,  if  chaiity  is  separated  from  in  the  will,  and  faith  in  the  under- 

faith,  it  is  as  when  heat  is  separated  standing ;  nor  is  any  thing  else  meant 

from  light;    thence  the  state  of  man  in  the  Word  by  heart  and  breath  (or 

becomes  such  as  the  state  of  the  world  spirit).     The  separation  of  charity  and 

is,  in  the  time  of  winter,  when  all  the  faith  also  coincides  with  the  separa- 

things  upon  the  earth  die.      Charity  fion  of  the  blood  and  flesh  ;    for  the 

and  faith,  that  charity  may  be  charity,  blood  separated  from  the  flesh  is  gore, 

and  faith  may  be  faith,  can  no  more  be  and  becomes  corruption ;  and  the  flesh 

separated,  than  the  will  and  the  under-  separated    from   the    blood    gradually 

standing;  and  if  these  are  separated,  putrifies,  and  worms  ate  bred  in  it, 

the  understanding   becomes  nothing.  Blood  also,  in  the  spiritual  sense,  signi- 

and  presently  also  the  wiU  :  the  reason  fies  the  truth  of  wisdom  and  faith,  and 

why  it  is  similar  with  charity  and  faith,  flesh  the  good  of  love  and   charity 

is,  because  charity  resides  in  the  will,  that    blood    signifies    this,   is    shown 

and  faith  in  the  understanding.     To  in    the    Apoialypse  Revealed,   n 

separate  charity  from  faith,  is  like  sep-  379,  and    that    flesh    does,    n    832 

arating  essence  from  form  ;  it  is  known.  Charity  and  fiith,  that  the  one  and 

in  the  learned  world,  that  essence  with-  the  other  maj   be  any  thing,  can  no 

out  form  and  form  without  essence  is  not  more    be    separated  than    meat   and 

any  thing;  for  essence  has  no  quality  water,  or  than  bread  and  wine,  uith 

except  from  form,  nor  is  form  any  sub-  man ,  tor  mc  it  and  breid,  taken  w  ith 


Concerning  Faith.  26  i 

out  water  and  win,  only  distend  the  That  the    man   of  the    church    i? 

stomach,  and,  like  undigested  masses,  in  the  Lord,  and  tlie  Lord  in  him,  is 

destroy  it,  and  become  as  putrid  miie  ;  evident   from  these   passages    in   the 

water   and   wine,   without  meat    and  Word ,   Jesus  said.  Abide  in  Me  and 

bread,  also  distend  the  stomach,  and  I  in  you;  /  am  the  Vine,  and  ye  Ike 

likewise  the  vessels  and  pores,  wliich,  branches.      He  that  abidbth  in  Me, 

thusdestituteof  nutrition,  emaciate  the  and   I  in   him,  bearetk  nmch  fruit, 

body  even  to  death.     This  comi'arison  John  sv.  4,  5.      He  that  eatefh  my 

also  coincides,  since  meat  and  bread,  Jlcsh  and  drinketh  my  blood,  AainEXH 

in  the  spiritual  sense,  signify  the  good  in  Me  and  I  in  aim,  vj.  56.     In  that 

of  love  and  charity,  and  water   and  day  ye  shall  know,  that  I  am  it  my 

wine  the  truth  of  wisdom  and  faith;  Father,  and  yb  in  Me,  and  I  in  vor, 

see  THE   Apocalypse  Revealed,  n.  xiv.  20.      Whosoever  confesseth  that 

50,  316,  778,  932.     Charity  conjoined  Jesus  is  the  Son  of  God,  God  abideth 

to  faith,  and  faith  conjoined  to  charity,  in  Mm  and  he  in  God,  1  John  iv.  15 

may  be  likened  to  the  face  of  a  hand-  But  man   himself  cannot  be  in   the 

some   virgin,   beautiful  from   the  red  Lord,  but  charity  and  faith,  which  are 

and  white   mixed   with  each  other ,  with  man  from  the  Lord,  from  which 

which  similitude    also  agree*,    since  two  man  is  essentially  man.      But  in 

love  and  tbence  charity,  in  the  spiritual  order  that  this  arcanum  may  appear  in 

world,  is  red  from  the  fire  of  the  ann  <iome  light  before  the  understanding, 

there,  and  truth  and  thence  faith  is  it  la  to  be  examined  in  this  series:  (I.) 

white  from   the  light    of    that   sun,  That  conjunction  with  God  is  that  by 

wherefore  charity  separated  from  faith  which  man  has  salvation  and  etema* 

may  be  likened  to  a  face    inflamed  life.    (3.)   That  cor^unction  with  Goa 

with  pimples,  and  faith  separated  from  the  FatJier  is  not  possible,  but  with  the 

charity  may  be  likened  to  the  pallid  Lord,  and  th-ough  Him  with  God  the 

face  of  a  corpse.    Faith  separated  from  Father.  (3.)  Thai  amjimction  mith  the 

charity  may  also  be  likened  to  a  palsy  Lord  is  reciprocal,  which  is,  that  the 

in  one  side,  which  Js  called  a  hemi-.  Lord  is  in  man,  and  man  in  the  Lord. 

plegy,  of  which,  as  it  increases,  man  (4.)   That  this  reciprocal  coi^unction 

dies.     It  may  also  be  likened  to  the  is  effected  by  means    of  charity  ana 

St.  Vitus's  dance,  which  befalls  man  faith.  That  these  things  are  so,  will  be 

from  the  bite  of  the  tarantula  :   like  to  manifest  from  the  followingexplanation. 

t'lis  the  rational  faculty  becomes  ;  like  369;    (1.)    That  Conjunction    with 

I'lis  it  dances  with  fury,  and  believes  God  is  that  by  which  Man  has  Salvo- 

ilself  to  be  then  alive  ;  and  yet  it  can  tion  and  eternal  lAfe. 

no  more  collect  reasons  into  one,  and  Man  was  created  that  he  might  be 

think  concerning  spiritual  truths,  than  conjoined  to  God  ;  for  he  was  created 

one  lying  in  bed  oppressed  with  the  a  native  of  heaven,  and  also  a  native 

nightmare.      These  are  sufficient  for  of  the  world  ;    and  so  far  as  he  is  a 

the  demonstration  of  the  two  theorems  native  of  heaven,  he  is  spiritual,  but 

of  this  chapter ; — the  first.  That  faith  so  far  as  he  is  a  native  of  the  world,  he 

withmil  charily  is  not  faith,  and  that  is  natural ;   and  the  spiritual  man  can 

charity  without  faith  is  not  charity,  think  concerning  God,  and  perceive 

and  that  neither  lives,  except  front  the  such  things  as  are  of  God,  and  also  can 

Lord;  anAtheseixiaA,  That  tJie  Lord,  love  God,  and  be  afTected  with  those 

charity  and  faith  make  one,  like  life,  things    which   are  from  God ;     from 

will,  and  understanding  in  man;  and  which  it  follows,  that  he  can  be  con- 

that,  if  they  are  divided,  each  per-  joined  to  God.     That  man  can  think 

ishes  like  a  pearl  reduced  to  powder.  concerning  God,  and    perceive   such 

368.     VII.    That    the    Lord    is  things  as  are  of  God,   is  beyond  all 

CnAitiTY  AND  Faith   in    Man,  and  chance  of  doubt ;    for   he  can  think 

THAT  Man  18  Charity  and  Faith  in  concerning  the  Unity  oFGod,  concern- 

THE  Lord  ing  the  Esse  of  God,  which  is  Jehovah, 


bvCoLH^Ie 


20^  Conceitiiiig  Fakk. 

cjoncerning  the  Immensity  and  Eter-  inoraj-natural,  there  is  indeed  a  con 

nity  of  Ood,  concerning  the   Divine  junction  of  God  with  him,  but  not  b 

Love  and  Divine  Wisdom  which  make  conjunction  of  him  with  God ;   thence 

the   essence  of  God,  concerning  the  he  has  spiritual  death,  which,  viewed 

Omnipotence,  the  Omniscience,   and  in  itaglf,  ia  natural  life  without  spirit- 

the  Omnipresence  of  God,  concerning  ual ;  for  the  spiritual,  in  which  is  the 

the  Lord  the  Savior  his  Son,  and  con-  life  of  God,  is  extinct  with  him. 
ceming  Redemption  and  Mediation;        ^"i<i.  ^.)  That Cimjunctionwiik  God 

and  also  concerning  the  Holy  Spirit,  the  Fal/ter  is  not  possible,  bvt  mfh  the 

and    finally    concerning    the    Divine  Lord,  and  through  Him  with  God  the 

Trinity;  all  which  are  of  God,  yea,  Father. 

are  God ;  and  moreover,  concerning  This  the  Scripture  teaches,  and 
the  operations  of  God,  which  are  prin-  reason  sees.  The  Scripture  teaches, 
cipally  faith  and  charity;  besides  that  God  the  Father  was  never  seen  nor 
other  things  which  proceed  from  these  heard,  and  that' He  cannot  be  seen 
two.  That  man  can  not  only  think  or  heard ;  conseqiientiy  from  Himself, 
concerning  God,  but  also  love  God,  is  such  as  He  is  in  his  esse,  and  in  his 
evident  from  the  two  commandments  essence.  He  cannot  operate  any  thing 
of  God  himself,  which  run  thus:  Thou  with  man  ;  for  the  Lord  says,  No  one 
shah  love  the  Lord  thy  God  with  thy  hath  seen  God,  except  He  that  is  with 
mhole  heart,  and  with  thy  whole  soul;  the  Father,  He  Hath  seen  the  Fatlier, 
this  is  the  first  and  great  eominand-  John  vi.  46.  No  one  Icnmoeth  the  Fu- 
ment.  The  second  is  like  it;  ITtou  ther,  except  the  Son,and  he  to  whom  t?ie 
shalt  love  thy  neighbor  as  thyself,  Son  mlleth  to  reveal  Him,  Matt.  xi.  37. 
Malt.  xxii.  37  to  39 ;  Deut.  vi.  5.  That  Ye  haute  never  heard  the  voice  of  the 
man  can  do  the  commandments  of  Father,  nor  seen  his  shape,  John  v,  37, 
God,  and  that  this  is  to  love  God,  and  The  reason  is,  because  He  is  in  the 
to  be  loved  by  God,  is  evident  from  firsts  and  the  principles  of  all  things, 
these  words;  Jesus  said.  He  that  hath  thus  most  eminently  above  all  the 
my  commandments,  and  doeth  them,  Ite  sphere  of  the  human  mind  ;  for  He 
it  is  that  loJJeth  Me;  and  he  that  lovetA  is  in  the  tirsCs  and  the  principles  of 
Me,  shall  be  loved  by  my  Father,  and  aJi  things  of  wisdom  and  all  things  of 
/  will  love  him,  and  will  manifest  My-  love,  with  which  man  has  no  possible 
self  to  him,  John  xtv.  91.  Besides,  conjunction.  Wherefore,  if  He  should, 
what  else  is  faith,  but  conjunction  with  come  to  man,  or  man  to  Him,  man 
God  by  truths  which  are  of  the  under-  would  be  consumed  and  dissolved,  like 
standing  and  thence  of  the  thought  1  wood  in  the  focus  of  a  large  burning- 
and  what  is  love,  but  conjunction  with  glass  ;  or,  rather,  like  an  image  cast 
God  by  goods  which  are  of  the  will  into  the  sun  itself;  wherefore  it  was 
and  thence  of  the  affection  !  The  con-  said  to  Moses,  who  desired  to  see  God, 
junction  of  God  with  man  is  spiritual  that  man  cannot  see  Hint  and  live. 
conjunction  in  the  natural,  and  the  Exod.  xxxiii.  20.  But  that  God  the 
conjunction  of  man  with  God  is  nat-  Father  is  conjoined  through  the  Lord, 
ural  conjunction  from  the  spiritual,  is  evident  from  the  passages  just  ad- 
For  the  sake  of  this  conjunction  as  duced;  that  not  the  Father,  but  the 
an  end,  man  was  created  a  native  of  only-begotten  Son,  who  is  in  the 
heaven,  and  at  the  same  time  of  the  bosom  of  the  Father,  and  has  seen 
world ;  as  a  native  of  heaven  he  is  the  Father,  has  set  forth  and  reveal- 
spiritual,  and  as  a  native  of  the  world  ed  the  things  which  are  of  God  and 
hp  is  natural.  If  tJiercfore  man  be-  from  God.  And  moreover  from  these , 
comes  rational-spiritual,  and  at  tlie  Jn  that  day  ye  shall  know  that  J 
same  time  mora! -spiritual,  he  is  con-  am  in  my  Father,  and  ye  in  Me,  and 
joined  to  God,  and  by  conjunction  has  Jin  you,  John  xiv.  20.  /  hove  gtven 
aalvalion  and  eternal  life.  But  if  man  lo  them  the  glory  which  Thou  gavesi 
is  only  rational-natural,  and  likewise  to  Me,  that  Ikey  may  be  one,  as  We  are 


^'a'^ 


Ccncernirg  Fattk.  -2Q2 

■jne;  I  m  than,  ondTliou  in  Me,  xvii.  lievest  thou  not  Ihat  Z  am  in  the  Father, 
22,23,36.  Jesus  said,  I  am  the  Way,  and  tke  Father  in  Me.  Believe  Me, 
the  Truth,  and  the  Life ;  no  one  cometk  that  I  am  in  the  Father,  and  the  Father 
to  the  Father,  but  through  Me.  And  in  Me,  John  xiv.  10,  II.  That  ye 
then  Philip  wished  to  see  the  Father ;  mat/  hmw  and  believe  that  the  Father 
to  whom  the  Lord  answered.  He  thai  is  in  Me,  and  I  in  the  Father,  \.  3s. 
seeth  Me,  seeth  Ike  Father  also ;  and  he  Jesus  said.  Father,  the  hour  hath  come; 
that  knoweth  Me,  knuweth  the  Father  glorify  thy  Son,  that  thy  Son  also 
also;  siv.  6,  7,  and  following  verses,  may  glorify  Thee,  xvii.  1,  Father, 
And  in  another  place,  He  that  seeth  all  mm  are  thine,  ajtd  all  thine  are 
Me,  seeth  Him  who  sent  Me,  xii,  45.  mine,  xvii.  10.  The  Lord  says  the 
And  moreover  He  aaya,  that  He  is  the  same  concerning  his  conjunction  with 
Door,  and  that  he  that  enterelh  tJirough  man,  namely,  that  it  is  reciprocal ;  for 
Him,  is  saved ;  and  that  he  that  climb-  He  says.  Abide  in  Me,  and  I  in  ytm ; 
eth  up  any  other  way,  is  a  thief  and  a  He  tbat  abideth  in  Mb,  anb  1  in 
robber,  x.  1,  9.  And  also  He  says,  him,  beareth  much  fruit,  John  xv,  4, 
that  He  that  abideth  not  in  Me  is  cast  5.  He  that  eatetk  my  Jlesh  and  drink- 
out,  and,  like  a  dried  branch,  is  thrown  eth  my  blood,  abideth  in  Me  a^  I 
into  the  jire,  xv,  6.  The  reason  is,  in  Him,  vi.  56.  In  that  day  ye  shall 
because  the  Lord  our  Savior  is  Jehovah  know  that  I  am  in  my  Father,  and  ve 
the  Father  himself  in  the  humanform;  in  Me,  and  I  in  yoc,  xiv.  20.  //: 
for  Jehovah  descended  and  became  that  doeth  the  commandments  of  Chrit  I 
Man,  that  He  might  be  able  to  come  abideth  in  Him,  and  He  in  him,  I 
to  man,  and  man  to  Him,  and  thus  John  iii.  24 ;  iv.  13.  Whosoever  coif 
conjunction  might  be  made,  and  by  fesseth  that  Christ  is  tlie  Son  of  God^ 
conjunction  man  might  have  salvation  God  abideth  in  him,  and  he  in  God, 
and  eternal  life.  For  when  God  be-  iv.  15.  Whosoever  heareth  my  voi&(, 
came  Man,  and  thus  also  became  God-  and  openeth  the  door,  I  will  go  in  to 
Man,  being  then  accommodated  to  him,  and  I  will  sup  with  him,  ano 
man,  He  could  come  to  him,  and  be  he  with  Me,  Rev,  iii.  20.  From 
conjoined  to  him,  as  Man-God,  and  these  plain  deolarations,  it  is  evident, 
God-Man.  There  are  three  things  that  the  conjunction  of  the  Lord  and 
which  follow  in  order,  Accommoda-  man  is  reciprocal ;  and  because  it  is 
TioN,  Application,  and  Conjunction,  reciprocal,  it  follows  of  course  that 
There  must  be  accommodation,  be-  man  ought  to  conjoin  himself  with  the 
fore  there  can  be  application,  and  Lord,  that  the  Lord  may  conjoin  him- 
accoinmodation  and  application  to-  self  with  him  ;  and  that,  otherwise,  a 
gether,  before  there  can  be  conjunc-  conjunction  would  not  be  effected,  but 
tion.  Accommodation  on  the  part  of  a  recession,  and  thence  a  separation  ; 
God  was,  that  He  became  Man.  Ap-  yet  this  not  on  the  part  of  the  Lord, 
plication  on  the  part  of  God  is  per-  but  on  the  part  of  man.  That  there 
petual,  60  far  as  man  applies  himself  may  be  this  reciprocal  conjunction, 
in  turn;  and  as  this  is  done,  conjunc-  free  choice  is  given  toman,  from  which 
tion  also  is  effected.  These  three  fol-  he  can  enter  the  way  to  heaven  or  the 
low  and  proceed  in  their  order,  in  all  way  to  hell.  Prom  this  freedom,  given 
and  each  of  the  things,  which  become  to  man,  flows  his  reciprocal  faculty, 
one  and  coexist.  which  can  conjoin  itself  with  the  Ijird, 
371.  (3.)  That  Coj^unction  with  the  and  which  can  conjoin  itself  with 
Lord  is  reciprocal,  which  is,  that  the  the  devil.  But  that  liberty,  its  quai- 
Lord  is  in  Man,  and  Man  in  the  Lord,  ity,  and  the  reason  why  it  is  given  to 
That  conjunction  is  reciprocal,  the  man,  will  be  illustrated  in  the  follow- 
Soripture  teaches,  and  reason  also  sees,  ing  chapters,  where  we  shall  treat  con- 
The  Lord,  concerning  his  conjunction  cerning  Free  Agency,  concerning  Re- 
with  his  Father,  teaches  tbat  it  is  re-  pentance,  concerning  Reformation  and 
oiprocal ;    for  He  says  to  Philip,  JBer  Regeneration,  and  concerning  Impu- 


..gk 


264  Concerning  Faith. 

tation.  It  is  to  be  regretted,  that  the  junction  of  the  blood  witi.  the  heart, 
reciprocal  conjunction  of  the  Lord  and  and  of  the  heart  with  thehiood;  the 
man,  although  it  stands  forth  so  clearly  blood  of  the  whole  body  fioivi  through 
in  the  Word,  is  still  unkncwn  in  the  the  veins  into  the  heart,  and  it  flows 
Christian  church.  That  it  is  unknown,  out  from  the  heart  through  the  arteries 
is  on  account  of  hypothetical  things  into  the  whole  body;  action  and  re- 
coiicerning  faith  and  concerning  free  action  make  this  conjunction.  There 
agency.  The  hypothetical  things  con-  is  a  similar  action  and  reaction,  by 
cerning  faith,  are,  that  faith  is  be-  which  conjunction  continues,  between 
stowed  without  man's  contributing  any  the  embryo  and  the  womb  of  the  mother, 
thing  to, procure  it,  or  accommodating  But  such  is  not  the  reciprocal  con- 
and  applying  himself  to  receive  it,  any  junction  of  the  Lord  and  man,  but  it 
more  than  a  stock.  The  hypothetical  is  a  mutual  conjunction,  which  is  not 
ihingsconcerningfree  agency, are,that  effected  by  action  and  reaction,  but  by 
manhasnoteven  agrainoffreeagency  cooperations;  for  the  Lord  acts,  and 
in  spiritual  things.  But  that  the  re-  man  receives  action  from  the  Lord,  and 
ciprocal  conjunction  of  the  Lord  and  operates  as  from  himself;  yea,  of  him- 
man,  on  which  the  salvation  of  the  self,  from  the  Lord.  This  operation  of 
human  race  depends,  may  be  no  longer  man  from  the  Lord,  is  imputed  to  him 
concealed  and  unknown,  necessity  as  his,  since  he  is,  from  the  Lord,  con- 
itself  enjoins  that  it  be  disclosed,  which  tinually  kept  in  free  agency.  The  free 
cannot  be  done  better,  than  by  exam-  agency  resulting  thence  is,  that  he 
pies,  because  these  illustrate.  can  will  and  that  he  can  think  from 
There  are  two  reciprocations  by  the  Lord,  that  is,  from  the  Word ;  and 
which  conjunction  is  effected ;  one  is  also  that  he  can  will  and  think  from 
ALTEKNATB,  and  the  other  is  mutual,  the  devil,  that  is,  against  the  Lord  and 
The  alternate  reciprocation  by  which  the  Word.  The  Lord  gives  to  man 
conjunction  is  effected,  may  be  illus-  this  freedom,  that  he  may  be  able  to 
trated  by  the  respiration  of  the  lungs,  conjoin  himself  reciprocally,  and  by 
Man  draws  in  the  air,  and  thereby  conjunction  be  gifted  with  eternal  life 
dilates  the  thorax ;  and  afterwards  he  and  happiness ;  tor  this,  without  re- 
emits  the  air,  which  was  drawn  in,  and  ciprocal  conjunction,  is  not  possible, 
thereby  compresses  the  thorax.  That  This  reciprocal  conjunction,  which  is 
iHttraction  and  thence  dilatation  is  effect-  mutual,  may  also  be  illustrated  by 
ed  by  means  of  the  incumbency  of  the  various  things  in  man,  and  in  the 
air,  according  to  its  column;  but  that  world.  Such  is  the  conjunction  of  the 
emission  and  consequent  compression  soul  and  body  with  every  man ;  such 
iseffected  by  meansofthe  ribs, from  the  is  the  conjunction  of  the  will  and  ac* 
strength  of  the  muscles.  Such  is  the  tion,  and  such  is  that  of  the  thonght 
reciprocal  conjunction  of  the  air  and  and  speech ;  such  also  is  that  of  the 
the  lungs,  on  which  depends  the  life  two  eyes  with  each  other,  of  (he  two 
of  the  senses  and  motions  of  the  whole  ears  with  each  other,  and  of  the  two 
body ;  for,  when  respiration  ceases,  nostrils  with  each  other.  That  the 
sensation  and  motion  also  cease.  The  conjunction  of  the  two  eyes  is  in  its 
reciprocal  conjunction,  which  is  ef-  own  way  reciprocal,  is  manifest  from 
fected  by  alternate  tilings,  may  be  the  optic  nerve,  in  which  the  fibres 
illustrated  also  by  the  conjunction  of  from  both  hemispheres  of  the  brain 
the  heart  with  the  lungs,  and  of  the  are  folded  together  among  themselves, 
lunga  with  the  heart.  The  heart,  from  and,  thus  folded  together,  they  extend 
its  riglit  ventricle,  pours  the  blood  into  to  both  the  eyes;  it  is  similar  with  the 
the  lungs,  and  the  lungs  pour  it  back  ears  and  nostrils.  Similar  is  the  mn- 
inlotheleft  ventricle  of  the  heart;  thus  tual  reciprocal  conjunction  of  light  and 
this  refciprocal  conjunction  is  effected,  the  eye,  of  sound  and  the  ear,  of  smell 
on  which  the  iife  of  the  whole  body  and  the  nostril,  of  taste  and  the  tongue, 
entirely  depends.     Similar  is  the  con-  of  touch  md  the  body ;  for  the  eye  is 


^'a'^ 


Concerning  Faith.  265 

in  the  light  and  the  light  is  in  the  eye,  lows,  that  thb  Lord  is  charity  and 

sound  is  in  the  ear  and  the  ear  is  in  faith   in   man,    and   that    man  id 

the  Round,  stnell  is  in  the  nostril  and  charity    and   faith    in  the  Loim , 

the  no'^tril  is  in  the  smell,  taste  is  in  the  for  the  Lord  is  spiritual  charity  aiiJ 

tongue  and  the  tongue  is  in  the  taste,  faith  in  the  natural  charity  and  *aiih 

and  touch  is  in  the  body  and  the  body  of  man,  and  mar^  is  natural  charity  and 

is  in  the  touch.     This  reciprocal  con-  faith  from  the  spiritual  of  the  Lord, 

junction  may  also  be  compared  with  which,  conjoined,  make  spiritual-natu- 

-he  conjunction  of  a  horse  and  a  char-  ral  charity  ar.d  faith, 

iot,  of  an  ox  and  a  plough,  of  a  wheel  373.    VIII.    That    Charity    and 

r.nd  a  machine,  of  a  sail  and  the  wind.  Faith  are  toof.thp.r  in  good  Works. 

of  a  flute  and  the  air;  in  short,  such  is  In  every  work  which  proceeds  *tom 

the  reciprocal  conjunction  of  the  end  man,  the  whole  man  is,  such  as  !ie  is 

and  the  cause,  and  such  is  that  of  the  as  to  the  mind,  cr  such  as  he  is  essen- 

cause  and  the  effect;  but  to  explain  tially<      By  the   mind    is  meant  the 

each  of    these   cases  particularly,   I  affection  of  his  love  and  the  'iiought 

have  not  leisure,  because  it  is  a  work  thence ;  these  form  his  nature,  in  j^en- 

of  many  pa^es.  eral  his  life.     If  we  contemplate  worka 

372.  (4.)   That  this  reciprocal  Con'  thus,  they  are,  as  it  were,  mirrors  of 

junction  of  the  Lord  and  Man  is  ef-  the  man.     This  may  be  illustrated  by 

fected  by  Means  of  Charity  and  Fedth.  the  like  in  the  case  of  beasts  and  wild 

It  is  known,  at  this  day,  that  the  beasts;  a  beast  is  a  beast,  and  a  wild 
church  makes  the  body  of  Christ,  and  beast  is  a  wild  beast,  in  all  their  acts, 
that  every  one  in  whom  the  church  is,  A  wolf  is  a  wolf  in  all  his,  and  a  tiger 
is  in  some  member  of  that  body,  ac-  is  a  tiger  in  all  his ;  a  fox  is  a  fox  in  all 
cording  to  Paul,  £ph.  i.  34;  1  Cor.  xii.  his,  and  a  lion  is  a  lion  in  all  his ;  in 
37;  Rom.  xii.  4,  5.  But  what  is  the  like  manner,  a  sheep  and  a  kid  in  all 
body  of  Christ,  but  divine  good  and  theirs.  And  so  likewise  is  man,  but 
divine  truth?  This  is  meant  hy  the  he  is  such  as  he  is  in  his  internal  man; 
words  of  the  Lord  in  John,  He  that  if  in  this  he  is  like  a  wolf  or  like  a 
eateth  my  jiesh  and  drinketh  my  blood,  fox,  all  his  works  are  internally  those 
ahidefh  in  Me,  and  I  in  him,  vi.  56.  of  a  wolf  or  a  fox ;  and  so  also,  if  he 
My  the  flesh  of  the  Lord,  as  also  by  is  like  a  sheep  or  a  lamb.  But  that 
iiread,  is  meant  the  divine  good,  and  he  is  such  in  all  his  worka,  is  not  mani- 
liy  hia  blood,  as  also  by  wine,  is  meant  fest  in  his  external  man,  because  this 
. he  divine  truth ;  that  these  things  are  is  easily  turned  about  the  internal; 
meant  will  be  seen  in  the  chapter  con-  but  still  it  is  inwardly  concealed  in 
cerning  the  Holy  Supper.  Thence  this.  The.  Lord  says,  A  good  man, 
it  follows,  that,  as  far  as  man  is  in  the  from  the  good  treasure  of  his  Iteari, 
goods  of  charity,  and  in  the  truths  of  bringeth  forth  good;  and  an  evil  man 
.  faith;  so  far  he  is  in  the  Lord,  and  tlie  from  the-  evil  treasure  of  his  hearty 
Lord  in  him ;  for  conjunction  with  the  bringeth  forth  evil,  Luke  vi.  45.  And 
Lord  is  spiritual  conjunction,  and  spir-  also.  Every  tree  is  laioionfrom  its  own 
itual  conjunction  is  effected  solely  by  fruit;  from  thorns  they  do  not  gather 
means  of  charity  and  faith.  That  fgs,  nor  from  a  bramblfbttsh  do  they 
there  is  a  conjunction  of  the  Lord  and  gather  grapes,  vi.  44.  That  man,  in 
the  church,  and  thence  of  the  good  ind  each  and  every  thing  that  proceeds 
the  true,  in  all  and  every  part  of  the  from  him,  la  such  as  he  is  in  his  inter- 
Word,  was  shown  in  the  chapter  con-  nal  man,  manifests  itself  to  the  life 
cerning  the  Sacred  Scripture,  n  with  him  after  death ,  since  he  then 
248  to  253 ;  and  because  chinty  is  lives  an  internal  man,  and  no  longer 
good,  and  faith  is  truth,  there  is  every  an  external  That  good  is  in  man, 
where  in  the  Word  a  conjunction  of  and  that  every  work  which  proceeds 
charity  and  faith.     Hence,  now,  it  fol-  ftom  him  is    good,  when   the   Ijord 


h,  Google 


2C6  Concerning  Faith. 

charity  and  faith  re--i]e  Jn  his  internal  itself  into  the  power  of  acting ;  whence 

man,  will  be  demonsira-tc'.n  this  series:  it  follows,  that  works  are  essenlially  of 

(1.)   That  charity  is  to  wiU  well,  and  the  will,  formally  of  the  understanding, 

(hat  good  works  are  to  do  well  from  and  actually  of  the  body.     Thus  char- 

mllhig  well.      (2.)   That  chariti/  and  ity  descends  into  good  works.     This 

faith  are  only  menial  and  perishable  may  be  illustrated  by  comparison  with 

things,  imless,  when  %t  can  be  done,  they  a  tree.     Man   himself,  as   Co   all  the 

are  determined  to  works,  and  coexist  things  of  him,  is  like  a  tree.     In  the 

in  them.    (3.)  That  charity  alone  does  seed  of  this  there  is  concealed,  as  it 

not  produce  good  works,  and  still  less  were,  the  end,  intention,  and  purpose 

faith  alone;    but   that  they   are  pro-  of  producing  fruits;   in  these  the  seed 

dueed  by  charity  and  faith  toget/ier.  corresponds  to  the  will  with  man,  in 

But  of  these,  one  by  one.  which,  as  was  said,  are  those  three 

374.  (1.)   That  Charity  is  to  will  things.    Then  the  seed,  from  its  interi- 

well,  and  that  good  Works  are  to  do  ors,  springs  out  of  the  earth,  and  clothes 

well  from  loilhng  well.  itself  with  branches,  twigs  and  leaves. 

Charity  and  works  are  distinct  from  and  thus  prepares  for  itself  means  to 

each  other,  like  will  and  action,  and  the  ends,  which  are  ftuits ;  in  these 

like  an  affection  of  the  mind  and  an  the  tree   corresponds   to  the    under- 

operation  of  the  body;  consequently,  standing    with    man.      And,   finally, 

also,  like  the  internal  man  and  the  ex-  when  the  time  approaches,  aad  oppo  ^ 

ternal ;    and   these   are   distinct  from  tunity   of  determination   is  given,     1 

each  other  like  cause  and  effect,  since  blossoms  and  produces  fruits ;  in  these 

the  causes  of  all  things  are  formed  in  the   tree   corresponds   to  good  works 

the  internal  man,  and  all  effects  are  with  man ;  and  it  is  manifest,  that  the 

produced  thence  in  theexternal;  where-  fruit  is  essentially  of  the  seed,  formally 

fore  charity,  because  it  is  of  the  inter-  of  the  twigs  atid  leaves,  and  actually 

nal  man,  is  to  will  well,  and  works,  of  the  wood  of  the  free.     This  may 

because  they  are  of  the  externa]  man,  also  be  illustrated  by  comparison  with 

are  to  do  well  from  willing  well.     But  a  temple.     Man  is  a  temple  of  God, 

still  there  is  an  infinite  diversity  be-  according  to  Paul ;  1  Cor.  iii.  16,  17 ; 

tween  the  good   will  of  one  and  of  2  Cor.  vi.  16;  Ephes.  ii.  21,22.     Asa 

another;    for    all  that  is  believed  or  temple  of  God,  man  has  for  his  end, 

appears  to  flow  from  good  will  or  he-  intention   and  purpose,  salvation  and 

nevolence,  which  is  done  by  any  one  eternal  life ;    in  these  there  is  a  cor- 

in  favor  of  another;  but  still  it  is  not  respondence  with  the  will,  in  which 

known  whether  the  good   deeds  are  are  those   three  things.     Afterwards, 

from  charity,  still  leas  from  what  char-  he  derives  the  doctrinals  of  faith  and 

ity,  genuine  or  spurious.    That  infinite  charity   from    parents,    masters,    and. 

diversity  between  the  good  will  of  one  preachers,  and,  when  he  becomes  ca- 

and  another,  derives  its  origin,  from  the  pable  of  judging  for  himself,  from  the 

end,  intention,  and   consequent  pur-  Word    and  from  doctrinal  books,  all 

pose ;  these  are  inwardly  concealed  in  which  are  means  to  the  end  ;  in  these 

the  will  of  acting  well ;  the  quality  of  there  js  a  correspondence  with  the  «n- 

every  one's  will  is  thence.     And  the  derstanding.     Finally,  there  is  made  a 

will  seeks  ways  and  means  of  arriving  determination  to  nses  according  to  the 

at  lis  ends,  which  are  effects,  in  the  un-  doctrinals   as   means,  which   is  done 

derstanding,  and  therein  it  puts  itself  by  acts  of  the  body,  which  are  called 

into  the  light,  that  it  may  not  only  see  good  works.     Thus  the  end,  by  me- 

the  reasons,  but  also   the  occasions,  diate  causes,  produces  effects,  which, 

when  and  how  it  is  to  determine  itself  essentially,  are  of  the  end,    formally, 

to  acts,  and  thus  produce  its  effects,  of  the  doctrinals  of  the  charch,    ax.d 

which  are  works;    and    at  the  same  actually,  of  uses.     Thus  man  becomes 

time,  in   the    understanding,    it  puts  a  temple  of  God. 


./Google 


Concerpt'.g  Faith.  261 

37.1,  (2,)    That  Charity  and  Faith  who  heareth  my  words  and  dof.th 

are  onlif  menial  and  perishable  Things,  them  not,  shall  be  compared  to  afiiol- 

unless,  when  it  can  he  done,  they  are  ish  man,  who  buiU  his  house  upon  the 

determined  ta  Works,  and  coexist  in  sand,  or  upon  the  ground  without  a 

them.  foundation,  Matt.  vii.  34,26;    Luke 

Has  not  man  a  head  and  a  body,  vi.  47,  48,  49.     Charity  and  faith,  with 

which  are  joined  together  by  the  neck?  the  factitious  ideas  of  them,  while  man 

Is  there  not  a  mind  in  the  head,  which  does  not  practise  them,  may  be  com' 

wills   and  thinks,  and  power  in   the  pared  also  with  butterflies  in  the  air, 

body,  which  performs  and  executes  1  at  which,  when  seen,  a  sparrow  flies 

If,    therefore,   man    should  only   will  and  devours  them.     The   Lord    also 

well,  or  think  from  charity,  and  should  says,  A  sower  went  forth  to  sow ;  and 

not  do  well  and  perform  uses  thence,  some  fell  upon  the  hard'  road,  and  the 

would  not  man  be  like  a  head  alone,  birds  came  and  ate  it  up.    Matt.  xiii. 

aud  thus  like   a   mind  aione,  which.  3,  4. 

alone  without  a  body  cannot  subsist  1  376.  That  charity  and  faith  conduce 

Who  does  not  see,  thence,  that  charity  nothing  to  man,  while  they  inhere  only 

aud   faith   are  not  charity  and  faith,  in  one  hemisphere  of  his  body,  that  is, 

when  they  are  only  in  the  head  and  its  in  his  head,  and  are  not  grounded  in 

mind,  and  not  in  the  body  ?     For  they  works,    is    evident  from    a  thousand 

are  then  like  birds  flying  in  the  air,  passages  in  the  Word,  of  which  I  sha'l 

witlioat  any  resl  upon  the  earth  ;  and,  adduce  only  these  :   Every  tree  which 

aJso,  like  birds  impregnated  with  eggs,  doth  not  bear  good  fruit,  is  chi 

without   nests,  from   which  the   eggs  duwn,  and  cast  into  the  fire.  Matt.  vii. 

would  drop  into  the  air  or  upon  the  19,  20,  21.     That  tehtch  was  sown  into 

branch  of  some  tree,  and  fall  down  lo  good  ground,  is  he  that  heareth  the 

the  ground  and  be  broken.     There  is  Word  and  attendeth,  and  bearelh  fruit 

not  any  thing  in  the  mind,  to  which  and  doelh.      When  Jestts  said  these 

something  in  the  body  does  not  corres-  things.  He  cried  aloud,  saying.  He  that 

pond ;    and  this,   which   corresponds,  hath  ears  to  hear,  let  Mm  hear,  Matt 

may  be  called  the  embodying  of  that;  siii.  9  to  23.     Jesus  said.  My  mother 

wherefore    charity    and    faith,   whilst  amd  my  brethren  are  these  who    hear 

they  are  only  in  the  mind,  are  not  in-  the  Word  of  God  and  do  n,  Luke  viii. 

corporated  in  man,  and  then  they  may  21.     We  know  that  God  heareth  not 

be  likened  to  an  aerial  man,  who  is  sinners,lmtifanyoneworshippethGod_ 

called  a  spectre,  such    as  Fame  was  and  doeth  His  will.  He  heareth  him, 

painted  by  the  ancients,  with  a  laurel  John  is.  31.     If  ye  know  tltese  things, 

around  the  head,  and  a  cornucopia  in  happy  are  ye  if  tb  do  them,  xiii.  17. 

the   hand.      Those  persons,    because  He  that  hath  my  commandments,  and 

they  are  such  spectres,  and  still  are  able  doeth  thb.m,  he  it  is  that  loveth  Me, 

to  think,  cannot  but  be  disturbed  by  and  I  will  love  him,  and  will  manifest 

fantasies,  which  also  is  done  by  re  a-  Myself  tohim;  and  J  leill  come  to  him 

sonings  from  various  sophistical  things,  and  make  an  abode  with  him,  xiv.  15 

scarcely  otherwise  than  fenny  bulrushes  to  21.     Sy  this  is  my  Father  glorified, 

are  disturbed  by  the  wind,  under  which  that  yb  bear  much  fruit,  xv.  15,  16. 

^shells  lie   at  the    bottom,    and   frogs  Not  the  hearers  of  the  law  are  justifiea 

croaK  on  the   surface      Who  cannot  by  God,  hut  the  doers  of  the  Icae,  Rom. 

see  that  such  things  take  place,  when  ii.  13  ;  James  i.  22.     God,  in  the  day 

they  only  know  some  thmgs  from  the  of  anger  and  just  judgment,  will  render 

Word  concernmg  chanty  and   faith,  to  every  one  according  to  his  works_ 

and  do  not  do  them ''     The  Lord  also  Rom.  ii.  5,  8.     We  all  must  appear 

says,  EvERi   one  hho  heyreth  mv  before  the  judgment-seat  of  Christ,  that 

WORDS  AND  DuETH  THEM,  I  wHl  com-  evcry  One  may  rcccive  THE  THINGS  BONE 

pare  to  a  prudent  man    tpho  built  his  IN  THE  body  according  to  what  hb 

house  upon  a  rotf,      Bui  estry  one  tiathvont.,  whether  good  or  bad,  2  Cot 


..gk 


268  Concerning  Fmth. 

V.  10.  The,  Sun  of  Man  is  about  to  come  that  faith  by  itsell  does.  The  case 
in  the  glory  of  his  Father,  and  then  here  is  similar  to  thlt  of  the  wtlj  3nd 
He  wiu,  render  to  every  one  ac-  the  understand iog.  A  solitary  wjli 
CORDING  TO  HIS  DEEDS,  Matt.  xvi.  27.  7  does  not  exist,  wherefore  it  does  not 
h-eard  a  voice  from  heaven,  saying,  produce  any  thing;  neither  does  a 
Blessed  are  the  dead,  who  die  in  the  solitary  understaading  exist,  and  hence 
Lord  from  henceforth,  saith  the  ^irit,  does  not  produce  anything;  but  aJI 
th€U  they  may  rest  from  their  labors,  production  is  effected  by  both  together, 
THEIR  WORKS  FOLLOW  WITH  THEM,  and  It  IS  effected  by  the  understanding 
Rev.  xiv.  13.  A  book  was  opened,  from  the  will.  That  it  is  similar,  is, 
which  is  the  book  of  Ufe,  and  the  dead  because  the  will  is  the  habitation  of 
were  judged  according  to  those  things  charity,  and  the  understanding  is  the 
which  w^e  wiitten  in  the  book,  ALL  AC-  habitation  of  faith.  It  is  said.  Still 
coRDiNQ  TO  THEIR  WORKS,  XX.  13,  13.  Icss  does  faith  alone;  It  is  because 
Behold,  I  come  quickly,  and  my  reward  faith  is  truth,  and  the  operation  of  it  is 
is  teith  Me,  that  I  may  give  to  every  to  do  truths,  and  these  Uluminate  char- 
one  ACCORDING  to  his  works,  Rev.  ity  and  its  exercises.  That  they  illu- 
xxii.  13.  Jehovah,  whose  eyes  are  open  minate,  the  Lord  teaches  by  saying, 
upon  all  the  ways  of  men,  to  give  to  He  who  doeth  the  truth,  cometk  to  the 
every  one  accordimg  to  his  wayb,  and  Ught,  that  his  works  may  be  manifested, 
ACcoRDiNo  TO  THE  I'RriTOPBis  works,  sincB  they  are  done  in  God,  John  iii 
Jerem.  sxxi.  19.  /  will  visit  accord-  Wherefore,  when  man  does  good  works 
ing  to  his  ways,  and  I  will  render  to  according  to  truths,  he  does  them  in 
HIM  HIS  works,  Hosea  iv.  9.  Jeho-  the  light,  that  is,  intelligently  and 
ii«A  dealeth  with  us  according  to  our  wisely.  The  conjunction  of  charily 
ways,  AND  according  to  our  works,  and  faith  is  like  the  marriage  of  hue- 
Zech.  i.  6 :  besides  in  a  thousand  band  and  wife.  All  natural  offspring 
other  passages.  Whence  it  may  be  are  born  from  the  husband  as  father, 
evident,  that  charity  and  faith  are  not  and  from  the  wife  as  mother ;  in  like 
charity  and  faith,  before  they  are  in  manner,  all  spiritual  offspring,  which 
works,  and  that,  if  they  are  only  above  are  the  knowledges  of  good  and  truth, 
works,  in  the  expanse,  or  in  the  mind,  are  born  from  charity  as  father,  and 
they  are  like  images  of  a  tabernacle  or  from  faith  as  mother.  From  this  the 
of  a  temple  in  the  air,  which  are  nothing  generation  of  spiritual  families  may  be 
but  meteors,  and  disappear  of  them-  known.  In  the  Word,  also,  in  the 
sel  e  and  tl  at  they  a  e  like  pictures  spiritual  sense,  by  husband  and  father 
upon  pape  w  oths  consume;  is  signified  the  good  of  charity,  and  by 
as  a  ao  a  hey  a  e  ke  habitations  wife  and  mother  the  truth  of  faith. 
upon  he  hou  e  top  wl  ere  there  is  no  Hence  also  It  is  manifest,  that  not 
be  and  n  e  ouse.  Hence,  charity  alone  nor  faith  alone  can  pro- 
no             ay  be        n     lat  charity  and  duce  good  works,  as  neither  a  husband 

h     e  pe     hab  e        igs,  while  they  alone,  nor  a  wife  alone,  can  produce 

are  only  mental,  unless,  when  it  can  any  offspring.     The  truths  of  faith  not 

be  done,  they  are  determined  to  works,  only  illuminate  charity,  but  they  also 

and  cogsist  in  them.  qualify  it,  and,  moreover,  nourish  it, 

377.  (3.)    That  Charity  alone  does  wherefore,  a  man  who  has  charity  and 

not proSice  good  Works,  stiU  less  Faith  not  the  truths  of  faith,  is  like  one  ^'alk- 

dime,  but  Charity  and  Faith  together,  ing  in  a  garden  in  the  time  of  night, 

The  reason  is,  because  charity  with-  who  plucks  fruit  from  the  trees,  and 

Dut  faith  is  not  charity,  neither  is  faith  knows  not  whether  it  be  of  good  use, 

without  charity  faith,  as  was  shown  or  of  bad  use.      Since  the  truths  of 

above,  a.  355  to  358 ;  wherefore,  char-  faith  not  only  illuminate  charity,  but 

ity  alone  is  not  given,  nor  fwth  alone ;  also  qualify  it,  as  was  said,  it  follows, 

thence  it  cannot  be  said,  that  charity  that  charity,   without    the    truths  of 

by  itself  pn id uces  any  good  works,  nor  faith,  is  like  fruit  without  juice,  like  a 


^'a'^ 


Concerning  Faith.  26!^ 

parched  fig,  aad  like  a  grape  after  the  rose  up,    as   the  Maacionites,  Noe- 

wine  is  pressed  out  of  it;    since  truths  tians,    Valentinians,    Excratites 

nourish  faith,  as  was  also  said,  it  fol-  CataphiiVgians,    Quarto-dbcihanb 

lows,  that,  if  charity  is  without  the  Ai.o«ians,  Catharianh,  ORiGENiSTt 

tmths  of  faith,  it  has  no  other  nourish-  or   Adamites,  Sabellians,  Samosa 

ment  than  man  has  from  eating  burnt  tenes,  Manich^ans,  Mbletians,  and 

bread,  and  at  the  same  time  drinking  lastly   Arianb.      After  the    times  of 

dirty  water  from  some  pond.  these,  also,  troops  of  heresiarchs   in- 

378.  IX.  That  there  la  a  true  vaded    the     church,    as    the    Dona- 
Faith,  a  spu '-  T^-"" "  ■  — TisTS,  Photinians,  Acatians  or  Se- 

CRiTicAL  Fa  miarians,  Euhomians,  Macedonians, 

The  Chri  Nestorians,  Fredestinarians,  Pa- 
•'y.  began  pabi,  Zoinglians,  Anabaptists, 
asunder  by  i  Schwenokfeldians,  Synergists,  So- 
in  process  oi  cinians,  Antithinitarians,  Quae- 
mangled,  scj  ers,  Moravians,  besides  many  others ; 
is  read  conci, j, _  and  at  length  over  these  have  prevail- 
down  from  Jerusalem  to  Jericho,  and  ed  Luther,  Melancthon  and  Cal- 
was  surrounded  by  robbers,  who,  after  tin,  whose  dogmas  reign  at  this  day. 
they  had  stripped  him  and  beaten  him.  The  causes  of  so  many  divisions  aod 
left  him  half  dead,  Luke  X.  30.  Whence  seditions  in  the  church  are  principally 
it  has  come  to  pass,  as  it  is  read  con-  three ;  First,  That  the  Divine  Triniw 
cerning  that  church  in  Daniel;  At  was  not  understood;  Sj^cond,  Tha . 
length  upon  the  bird  of  abominations  there  was  no  just  knowledge  of  thf. 
shall  be  desolation,  and  even  to  eon-  Lord;  Third,  That  the  passion  of  thti 
summatimt  and  decision,  it  shall  drop  cross  was  taken  for  redemption  itseU 
upon  the  devastation,  ix.  27,  And  ac-  When  these  three  things  are  unknown, 
cording  to  these  words  of  the  Lord;  which  yet  are  the  very  essentials  of  the 
ITien  shnll  the  end  come,  when  ye  shall  faith  from  which  the  church  is  and  is 
seethe  abomination  of  desolation  fore-  called  a  church,  it  caiinot  be  other- 
fold  by  the  prophet  Daniel,  Matt.  xxiv.  wise  than  that  all  the  things  of  the 
14,  15.  Its  condition  may  be  com-  church  should  be  diverted  into  the 
pared  with  a  ship  laden  with  merchan-  wrong  course,  and  at  length  into  the 
dise  of  the  greatest  value,  which,  as  opposite,  and  when  there,  should  sliil 
soon  as  it  had  got  out  of  the  harbor,  believe  that  it  is  in  the  true  faith  in 
was  immediately  tossed  about  by  tern-  God,  and  in  the  faith  of  all  the  truths 
pests,  and  presently,  being  wrecked  in  of  God.  It  is  similar  with  these,  as 
the  sea,  sunk  to  the  bottom,  and  then  with  those  who  cover  their  eyes  with  a 
its  merchandise  is  partly  corrupted  by  handkerchief,  and  thus  in  their  own 
the  water,  and  partly  torn  to  pieces  by  fancy  walk  in  a  straight  line,  and  yet,  . 
fishes.  That  the  ChriatJan  church,  step  after  step,  they  deviate  from  it, 
irom  its  infancy,  was  so  vexed  and  torn,  and  at  length  turn  into  the  opposite 
is  erident  from  ecclesiastical  history  ;  direction,  where  there  is  a  cavern,  into 
e.  g.,  in  the  very  time  of  the  apostles,  which  they  faJl.  But  the  man  of  the 
by  Simon,  who  was  by  birth  a  Samari-  church  cannot  be  led  back  from  hia 
tan,  and  by  trade  a  sorcerer,  of  whom  wandering,  into  the  way  of  truth,  ex 
in  the  Acts  of  the  ApT^tles,  viii.  9,  cept  by  knowing  what  is  true  faith, 
and  following  verses ;  and  also  by  Hy-  what  is  spurious  faith,  and  what  is 
MENEus  and  Philetus,  who  are  men-  hypocritical  faith ;  wherefore  it  shall 
tiuned  by  Paul  in  the  epislJe  to  Timo-  bedemon3trated,{I.)  That  there  is  only 
thy ;  as  also  by  Nioolaus,  from  whom  one  true  faith,  and  that  it  is  in  the 
the  Nicolaitans  were  so  called,  who  Lord  God  the  Savior  Jesus  Christ,  and 
are  mentioned  in  Rev.  ii.  6,  and  Acts  that  it  is  with  those  who  belicpe  Him 
vi.  5;  besides  by  Cf.rinthwb.  After  to  be  the  Son  of  God,  the  God  of  heaven 
the  times  of  the  apostles,  many  others  and  earth,  and  one  with  the  Father 


,,  Cookie 


270  Concerning  Faith. 

(2.)  Tliat  spurious  faith  is  every  faith  is  the  onij'  one,  is   iu  the  Lord  Goil 

which  recedes  from  the  true,  which  is  the   Savior   Jesus  Christ,    was    fiiily 

the  ottly  one,  and  that  it  is'  mth  those  shown  above,  n.  337,  338,  339.     But 

who  cUmb  up  some  other  fay,  and  re-  the  reason  whj  the  true  faith  is  with 

gard  the  Lord  not  as  God,  but  only  as  those  who  believe  the  Lord  to  be  the 

a  Man.     (3.)  That  hypocritical  faith  Son  of  God,  is,  because  they  aJso  be- 

is  no  faith.  lieve  that  lie  is  God  ;  and  faith  is  not 

379.    (1.)    Thta  there  is  only  one  faith  unless  it  be  in  God.     That  this 

tme  faith,  and  that  it  is  in  the  Lord  article  of  faith  ia  the  primary  thing  of 

God  the  Savior  Jesus  Christ,  and  that  all  the  truths  which  enter  into  faith 

it  is  with  those  who  believe  Him  to  be  and  form  it,  is  evident  from  the  words 

the  Son  of  God,  the  God  of  Heaven  of  the  Lord  to  Peter,  when  he  said, 

and  Earth,  and  one  with  the  Father.  Thou  art  the  Christ,  the  Son  op 

That  there  is  only  one  true  faith,  is,  the  ltvinc  God  ;   Slessed  art  thou, 

because  faith   is  truth,  and  truth  can-  Simon.    I  say  unto  thee,  upon  this  rock 

not  be  broken  and  bisected  so  that  a  /  will  build  my  church,  and  the  gates 

part  of  it  may  look  to  the  left  hand,  of  hell  shall  nut  prevail  against  it, 

and  a  part  to  the  right,  and  remain  its  Matt.  xvi.  16,  17.     By  rock,  here,  as 

truth.     Faith,  in  a  general  sense,  con-  elsewhere  in  the  Word,  is  meant  the 

sists  of  innumerable  truths,  for  it  is  Lord  as  to  Divine    Truth,   and    also 

the  complex  of  them ;  but  those  innu-  divine  truth  from  the  Lord.    That  this 

merable  truths  make,  as  it  were,  one  truth  ia  the  primary  thing,  and  like  a 

body,  and  in  that  body  are  the  truths  diadem  upon   the  head,    and    like   a 

which  make  its  members ;  some  make  sceptre   in  the  hand  of  tiie  body  of 

the  members    which   depend   on  the  Christ,  is  evident  from  the  words  of 

breast,  as  the  arma  and  hands ;  some,  the  Lord,  That  upon  that  rock    He 

those  which  depend  on  the  loins,  as  would  build  his  church,  and  that  the 

.he  feet  and  the  soles  of  the  feet;  but  gates  of  hell  should  not  prevail  against 

interior  truths  make  the  head,  and  the  it.     That  this  article  of  faith  is  auch, 

truths  proximately  proceeding  thence  is  evident,  alao,  from  these  words  in 

make  the  sensoriea,  which  are  in  the  John :  Whosoever  eonfesseth  that  Jesus 

face.     The  reason  why  interior  truths  is  the  Son  of  God,  God  abideth  in  him, 

make  the  head,  is,  because,  when  in-  and  he  in  God,  1  John  iv.  15.    Besides 

tfrior  is  named,  anperior  alao  ia  under-  tliis  characteristic  of  their  being  in  the 

B'ood;  for  in  the  spiritual  world,   ail  true   faith,   which  is   the  only   faith, 

interior  things  are  also  superior ;    it  is  there  is  also  another.  That  they  believe 

!i  1  with  the  three  heavens  there.     The  the  Lord  to  be  the  God  of  heaven  and 

soul  and  life  of  this  body  and  of  all  its  earth.     This  follows  from  the  former, 

members,  is  the  Lord  God  the  Savior;  That  He,  is  the  Son  of  God;  and  from 

thence  it  is,  that  the  church  is  called  these  declarations,  That  in  Him  is  all 

by  Paul  the  body  of  Christ,  and  that  the  fulness  of  the  Godliead,  Colos.  ii. 

the  men  of  the  church,  according  to  9.    That  He  is  the  God  of  heaven  and 

the  states  of  charity    and  faith  with  earth.  Matt,  xxviii.  18.    That  aH  things 

them,  make  its  members.     That  there  of  the  Father  are  His,  John  iii.  35 ; 

is  only  one  true  faith,  Paul  also  teaches  xvi.  15.      The  third  sign,  that  those 

thus ;  Tliere  is  one  body  and  one  spirit,  who  believe  in  the  Lord  are  interiorly 

cue  Lord,  ONE  faith,  one  bmitism,  one  in  faith  in  Him,  thus  in  the  true  faith, 

God.     He  gave  the  work  of  the  minis-  which  ia  the  only  one,  is,  that  tliey 

try  for  the  edif  cation  o/the  body  op  believe,  That  the  Lord  is  one  with  the 

CiimsT,unfilweallcomeintoTHEimi\  Father     That  He  is  one  with  the  Fa- 

OF  THE  FAITH,  and  the  knowledge  of  the  ther,  and  that  He  is  the  Father  himself 

Son  of  God,  and  into  a  life  perfected  in  the  Human,  was  fully  shown  in  the 

according  to  the  measure  of  the  a^e  of  chapter  concerning  the  Lord  and  Re- 

the  fulness  of  Christ,  Ephes.  iv.  4,  5,  demption,  and  is  very  evident  from  the 

6, 12,  13.     that  the  true  faith,  which  word-,  of  thf  Lord  himself;   T^af  the 


^'cS'^ 


Concerning  Faith.  271 

father  and  He  are  one,  John  x.  30.  is  like  the  morning  star,  to  all  who  en- 
That  the  father  is  in  Him,  and  He  in  ter  into  His  church. 
the  Father,  x.  38;  xiy.  10,  II.  That  380.  (2.)  That  spurious  Fmth  as 
He  said  to  the  disciples.  That  hence-  every  Faith  which  recedes  from  thi 
forth  they  have  seen  and  Jcnown  the  true,  which  is  the  only  one,  and  titat  it 
Father;  and  that  he  looked  at  Philip  is  with  those  who  climb  up  some  other 
and  said.  That  now  he  secth  and  knoio-  way,  and  regard  the  Lord  not  as  God, 
efh  the  Father,  John  xiv.  7,  and  fol-  hut  only  as  a  Man. 
lowing  verses.  The  reason  why  these  That  spurious  faith  is  every  faith 
three  are  characteristic  testimonies  which  recedes  from  the  true,  which  is 
that  they  are  in  faith  in  the  Lord,  thus  the  only  one,  is  manifest  of  itself;  for 
in  the  true  faith,  which  is  the  only  when  one  only  is  true,  it  follows  that 
one,  is,  because  all  those  who  go  to  that  which  recedes  is  not  true.  All 
the  Lord,  are  in  faith  in  Him ;  for  true  the  good  and  truth  of  the  church  are 
feith  is  internal,  and  at  the  same  time  propagated  from  the  marriage  of  the 
asternal.  Those  with  whom  those  Lord  and  the  church;  thus  all  that  is 
three  precious  characteristics  of  faith  essentially  charity  and  essentially  faith, 
are,  are  in  the  internals  of  that  faith,  is  from  that  man  jag"  ;  but  whatever  of 
as  well  as  in  its  externals  ,'  thus  it  is  those  two  is  not  from  that,  is  not  from 
not  only  a  treasure  in  their  heart,  but  a  legitimate,  but  from  an  illegitimate 
also  a  jewel  in  their  mouth.  But  it  is  bed  ;  thus  either  from  a  polygamical 
otherwise  with  those  who  do  not  ac-  bed  or  marriage,  or  from  adultery, 
knowledge  Him  the  God  of  heaven  and  Every  faith  whjch  acknowledges  the 
earth,  and  not  one  with  the  Father;  Lord,  and  adopts  the  falsea  of  heresies, 
these  interiorly  look  also  toother  Gods,  is  from  a  polygamical  marriage;  and 
who  have  like  power,  but  that  it  is  to  the  faith  is  from  adultery,  which  ac- 
he exercised  by  the  Son,  either  as  a  knowledges  three  Lords  of  one  church. 
Vicar,  or  as  one  who,  on  account  of  for  it  is  either  like  a  female  who  is  a 
redemption,  deserved  to  reign  over  harlot,  or  like  a  woman  who  is  mar- 
those  whom  He  redeemed.  But  these  ried  lo  one  man  and  passes  nights  with 
break  the  true  faith  to  pieces,  by  a  di-  two  others,  and  when  she  lies  with 
vision  of  the  unity  of  God,  and  when  thent,  she  calls  each  of  them  her  hus- 
it  is  broken  to  pieces,  it  is  no  longer  band.  Thence  it  is,  that  such  faith  is 
faith,  but  only  the  spectre  of  faith,  called  spurious.  These  the  Lord,  iu 
which,  being  seen  naturally,  appears  many  places,  calls  adulterers  ;  and  also 
I  ke  a  certain  image  of  it,  but  being  He  means  these  by  thieves  and  lob- 
Lfton  spiritually,  it  becomes  a  chimera,  bers  in  John ;  Verily  I  say  itnto  you, 
Who  can  deny  but  that  true  faith  is  in  he  that  goeth  not  in  through  the  door 
one  God,  who  is  the  God  of  heaven  into  the  sheepf old,  but  eUmbeth  up  seme 
and  earth  ;  consequently,  in  God  the  other  way,  is  a  thief  and  a  robber.  J 
Father  in  the  human  form,  thus  in  the  am  the  Door;  if  any  one  enter  tkrough 
Lord  T  These  three  characters,  evi-  Me,  he  shall  be  saved,  x.  1,  9.  To  en- 
dences  and  marks,  that  faith  in  the  ter  into  the  sher-p-tbld  is  to  enter  into 
Lord  is  faith  itself,  are  like  t  h  h  h  h  d  I  t  h  that 
Btones,  by  which  gold  and  sil  t  I  t  h  b  they 
known.  They  are,  also,  like  t  k  d  ti  g  1  makes 
and  hands  in  the  highways,  wh  h  1  h  b  tl  h  h  h  her^ 
the  way  to  the  temple,  where  h  t  1  L  d  1  B  d  groom 
and  the  true  God  is  worshipped  Ad  dHbdf!  1  h  tIo  He 
they  are  like  lamps  upon  rocks  n  the  is  the  Bridegroom  and  H  laband  ol 
sea,  from  which  those  who  sail  in  the  heaven.  It  may  he  discovered  and 
night  know  where  they  are,  and  by  known,  whether  faith  be  a  iegitimats 
what  wind  to  direct  the  ships.  The  offspring,  or  whether  it  be  a  spurioiu 
first  character  of  faith,  which  is,  that  offspring,  from  the  three  marks  of  itj 
tht!  Lord  is  the  Son  of  the  living  God,  mentioned  above,  which  are.  The  ac- 


..gk 


Concerning  Faith. 


2r2 

knowleiJgmont    of  the   Lord   as    the 
Will  of  God  ;  The  acknowledgment  of 
Him  as  the  God  of  heaven  and  earth  ; 
and  The  acknowledgment,  that  He  is 
one  with  the  Father.  As  far,  therefore, 
8*1  anj  Idith  recedes  from  these  its  ea- 
seiitiaJs,  ao  tir  it  is  spurious.     A  spu- 
rious and  ai,  the  same  time  an  adiii- 
lerous  failh  i&  with  those  who  regard 
he   Iiord  not  as  God,    but  only   as  a 
man.     That  it  is  so,  is  very  manifest 
from  the  two  abominable  heresies,  the 
Arian    and   Socinian,    which    were 
anathematized  in  the  Christian  church 
and   excommunicated    from    it ; 
that,  because  they  deny  the  divin 
the  Lord,  and  climb  up  some 
way.     But  I  fear  that  those  abor 
tions  lie  concealed  in  the  general 
of  the  men  of  the  church  at  this 
This  is  wonderful,  that  the  more 
one  thinks  himself  superior  to  o 
in  learning  and  judgment,  the  m 
readily  he  embraces  and  appropr 
to  himself  ideas  concerning  the  L 
that  He  Is  a  man,  and  not  God ; 
that,  because  He  is  a  man,  He  ca 
be  God ;  and  he  who  appropriat 
himself  those  ideas,  introduces  hi 
into  the  company  of  Arians  and  S 
cinians,  who  in  the  spiritual  worl 
in  hell.     The  reason  why  the  ge      al 
spirit  of  the  men  of  the  church  a 
day  is  such,  is,  because  there  is      th 
every  man  an  associate  spirit  j  for  m 
without  that  cannot  think  analytic 
rationally    and    spiritually ;    thus 
would  not  be  a  man,  hut  a  brute        d 
every  man  attaches  to  himself  a 
similar  to  the  affection  of  his  will 
thence  the   perception  of  his  un 
standing.     He  who  brings  himself 
good   affections,    by  truths    from 
Word,  and  by  a  life  according  to  t     m 
has  joined  to  him  an  angeJ  from  hea 
but  he  who  brings  himself  into  e* 
fectionSj  by  confirmations  of  falsities, 
and  by  an  evil  life,  has  joined  to  him  a 
spirit  fro'm  hell ;  and  when  the  spirit  is 
joined,  man  enters  inore  and  more  into 
a  fraternity,  as  it  were,  with  satans, 
and  then  confirms  himself,  more  and 
more,  in  falses  against  the   truths  in 
the  Word,  and  in  the  Arian  and  So 
cinian  abomination  against  the  I-ord. 


The  reason 
bear  to  hear  any  truth  from  the  Word, 
nor  Jesus  named ;  and,  if  they  do  hear 
these  things,  they  become  like  furies, 
and  run  hither  and  thither,  and  blas- 
pheme. And  then,  if  light  from  heaven 
flows  in,  they  cast  themselves  headlong 
info  caverns  and  into  their  tliick  dark- 
ness, in  which  they  have  such  light  as 
owls  have  in  the  dark,  and  such  as  cats 
have  in  cellars,  when  they  are  hunting 
ailer  mice.  All  become  such  after 
death,  who  in  heart  and  faith  deny 
the  divinity  of  tiie  Lord  and  the  ho!i- 
W  ernal  man 

erna!  may 
nd  to  be  a 
C  T  know,  he- 

se  eard.      All 

Redeemer 
S  h  mouth  and 

look  upon 
H  mm  they  speq  t 

g  r  cheek  ia 

their  hesrt 
neir  words 
but    their 
g  ot  poison; 

he  hollow 


pe  h  approaches 

m       fr  h  se  a  piratical 

fl  g  rmer,  and 

T  so    lie  serpents 

good  and 
angels  of 

colors,  as 

the  tree  of 

an  It  and  say, 

G  d  knot  he       1/  C/tat  ye 

f  y         U  be  opened, 

J  G  d        wijig  good 

and  evil,  Gen.  iii.  5.     And  when  they 

have  eaten,  they  follow  the  serpent  into 

hell,  and  dwell  with  him  ;  around  that 

hell   are  the  satans  who  have  eaten  ol 

the  apples  of  Arius  and  Socinus.   They 

are  also  meant  by  him  who  entered 

having    not  on  a  wedding   giiiment, 

who  was  cast  into  outer  darkness.  Matt. 

xxvi.  11, 12, 13.   The  wedding  garment 


^'cS'^ 


Concemmg  Foitk.  273 

IS  faiili  in  She  Lord,  as  the  Son  of  God,  nothing  spiritual,  but  only  wliat  ia 
the  God  of  iieaven  and  earth,  and  one  mereJj  natural,  when  he  produces  them 
with  the  Father.  Those  who  honor  in  public,  they  are  only  inaaimate  ex- 
the  Lord  only  with  the  mouth  and  lips,  pressions;  that  they  sound  as  if  ani- 
but  in  heart  and  spirit  look  upon  Him  mated,  is  from  the  delights  of  the  love 
as  a  mere  man,  if  they  open  their  of  self  and  the  world,  from  which  they 
thoughts  and  persuade  others,  are  spir*  are  trumpeted  forth  according  to  his 
itual  murderers,  and  the  worst  of  them  eloquence,  and  soothe  the  ears,  much 
spiritual  cannibals;  for  man  has  life  like  the  harmonies  of  music.  A  hypo- 
from  love  and  faith  towards  the  Lord  ;  critical  preacher,  after  the  sermon, 
and  if  this  essential  of  faith  and  Jove,  when  he  returns  home,  laughs  at  all  the 
that  the  Lord  is  God-Man  and  Man-  things  which  are  concerning  faith,  and 
God,  be  removed,  his  life  becomes  which  he  had  brought  forth  from  the 
death ;  thus,  therefore,  the  man  is  kill-  Word  before  tlie  congregation,  and 
ed  and  devoured,  as  a  lamb  by  a  wolf,    perhaps  says  with  himself,  "  I  have  cast 

381.  (3.)  That  hypocritical  Faith  a  net  into  the  lake,  and  have  caught 
is  no  Faith.  turbots  and  shell-fish ;"  for  as  such,  in 

Man  becomes  a  hypocrite,  whilst  he  his  imagination,  appear  all  who  are  in 
thinks  much  about  himself,  and  prefers  true  faith.  A  hypocrite  is  like  a  carv- 
himself  to  others ;  for  thus  he  deter-  ed  image  having  a  double  head,  one 
mines  and  infuses  the  thoughts  and  within  the  other ;  the  inner  head  cc 
affeclioni  of  his  mjnd  mto  his  body,  heres  with  the  trunk  or  body,  and  tU  . 
and  con|oms  them  with  its  •'cn'ses,  outer  one,  which  i=  movable  ibout  tb  . 
thence  he  becomes  a  natural  sensual  inner,  is  painted  in  front  with  prope.- 
and  corporeal  man,  and  then  his  mind  colors  iike  a  human  fdce,  not  unliki 
cannot  be  withdrawn  from  the  fle<ih,  the  wooden  heads  which  are  eiposej 
with  which  It  coheres,  and  eleiated  to  to  new  at  barbers'  shops  He  is  also 
God,  and  see  any  thing  of  God  m  the  hke  a  boat,  wiuch  a  sailor,  by  applica- 
light  of  heaven,  that  is,  not  any  thing  tion  of  the  sail,  can  direct  at  pkasure, 
spiritual ;  and  because  he  is  a  carnal  either  with  the  wind  or  against  the 
man,  the  spiritual  things  which  enter,  wind  ;  his  trimming  in  favor  of  every 
which  is  done  through  the  hearing  into  one  who  indulges  the  delights  of  the 
the  understanding,  appear  to  him  no  flesh  and  its  senses  is  such  a  managing 
otherwise  than  spectres,  or  motes  in  of  the  sail.  Ministers  who  are  hypo- 
the  air,  yea,  like  flies  about  the  head  crites,  are  perfect  comedians,  buffoons 
of  a  horse  running  and  sweating ;  and  stage-players,  who  can  represent 
wherefore  in  heart  he  ridicules  them  ;  the  persons  of  kings,  dukes,  primates 
for  it  is  known,  that  the  natural  man  and  bishops ;  and  presently,  when  they 
regards  the  things  of  the  spirit,  or  spir-  put  off  their  theatrical  garments,  go 
jtual  things,  as  foolishness,  A  hypo-  into  brothels  and  cohabit  with  harlots. 
crite,  among  natural  men,  is  to  the  They  are  also  like  doors  hanging  on 
lowest  degree  natural,  for  he  is  sen-  round  hinges, whichcan  be  turned  both 
sual ;  for  his  mind  is  closely  connect-  ways ;  such  is  their  mind,  for  it  can  be 
ed  with  the  senses  of  his  body,  and  opened  towards  hell  and  towards  heav- 
thence  he  does  not  love  to  think  any  en,  and  when  it  is  opened  towards  the 
thing  else  than  what  bis  senses  sug-  one,  it  is  shut  towards  the  other ;  for, 
gest ;  and  the  senses,  because  they  are  what  is  wonderful,  when  they  are  min- 
ir;  nature,  compel  the  mind  to  think  istering  holy  things,  and  teaching  from 
concerning  every  thing  from  nature,  the  Word,  they  know  no  other  than 
ihits  also  concerning  all  the  things  of  that  they  believe  those  things,  for  the 
faith.  If  that  hypocrite  becomes  a  door  towards  hell  is  then  shut ;  but 
preacher,  he  retains  in  his  memory  presently,  when  they  return  home,  they 
auch  things  as  are  said  concerning  do  not  believe  any  thing,  for  then  the 
faith,  in  the  age  of  childhood  and  youth;  door  towards  heaven  is  shut.  With 
but  because  there  is  inwardly  in  them  consummate  hypocrites  there  is  intes- 
35 


,,  Cookie 


274  Concerntng  Faith. 

[iae  enmity  against  tT\i\y  spiritual  men,  these  two  problems :  (] .)  That,  t/ie  evtt 

for  it  is  such  as  that  of  satans  against  have  no  faith,  because  evil  is  of  liell, 

the  angels  of  heaven.     That  it  is  so  is  and  faith  is  of  heaven.     (2.)   TliataU 

not  sensihiy  perceived  by  them  whilst  those  in  Christendom  have  no  faith  who 

they  live  in  the  world,  bat  it  manifests  reprohate    the  Lord   and  the  Word, 

itself  after  death,  when  their  external,  aUhough  they  Hve  morally,  and  speak, 

by  which  they  counterfeited  the  spir-  teach  andvnite  rationally,  even  concern^ 

itual  man,  is  taken  away  ,  <imce  it  is  ing  faith.     But  of  these  one  by  one. 
their    internal  man  which  is  such   a        383,    (1.)    Thai  the  Evil  have  no 

satan.     But  I  will  tell  how  spiritual  Faith,  because  Evil  is  of  Hell,  and 

hypocrites,  who  are  those  who  go  tn  Faith  is  of  Heaven, 
sheep's  clothing,  and  inwardly  are  rav-        That  evil  is  of  hell,  is,  because  all 

ening  wolves.  Matt.  vii.  15,  appear  to  evil  is  thence  ;  that  faith  is  of  heaven, 

the  angels  of  heaven ;  they  appear  like  is,  because  all  the  truth  which  is  of 

soothsayers,  walking  on  the  palms  of  faith  ,is  from  heaven.     Man,  whilst  he 

their  hands  and  praying,  who  with  the  lives  in  the  world,  is  held  and  walks  in 

mouth  from  the  heart  cry  to  demons  the  middle  between  heaven  and  hell, 

and  kiss  them  \    but  strike  their  Ehoes  and  is  there  in  spiritual  equilibrium, 

together  in  the  ajr,  and  thus  sound  to  which  is  his  free  agency ;  hell  is  under 

God ;  but  when  they  stand  upon  their  his  feet,  and  heaven  is  over  his  head ; 

feet,  they  appear  as  to  the  eyes  like  and  whatever  ascends  from  hell  is  evil 

leopards,  as  to  the  gait  like  wolves,  as  and  false,  but  whatever  descends  from 

to  the  mouth  like  a  fox,  as  to  the  teeth  heaven  is  good  and  true.     Man,  since 

like  crocodiles,   and  as  to  faith  like  he  is  in  the  middle  between  those  two 

vultures.  opposites,  and  at  the    same   time   in 

SS'J.    X.  That  there  is  no  Faith  spiritual  equilibrium,  can  choose,  adopt 

WITH  THK  Evil.  and  appropriate  to  himself  one  or  the 

All  those  are  evil  who  deny  the  cie-  other  freely  •  if  the  evil  and  falf*  he 

■ition  of  the  world  by  God,  and  thus  conjoins  himself  with  hell   but  if  the 

iJod ;  for  they  are  atheistical  natural-  good   and  true    he   conjoins   himseK 

(Sts.     The  reason  why   all  those  are  with  heaven       Hence  it   is  manifest, 

evil,  is,  because  all  good,  which  is  not  not  only  that  evil  is  of  hell  and  faith 

only  naturally  but  also  spiiitu ally  good,  of  heaven   but  also  that  tho  e  two  can 

i(   from  God ;    wherefore,  those    wno  not  be  together  in  one  subject  or  man 

rf'.'ny  God  are  not  willing,  and  there-  ioi   if  they  were  togethei,  man  would 

f're  are  not  able,  to  receive  any  good  be  distiacted,  as   if  he   were    bound 

jiorn  any  other  source  than  from  their  arutind  wivh  two  ropes,  and  drawn  by 

proprium,  and  the  proprium  of  man  is  one  upwards,  and  by  the  other  dowj- 

the  lust  of  his-  flesh;    and   whatever  wards,  and  thus  he  would  become,  as 

proceeds  from  this  is  spiritually  evil,  it  were,  tdoif^ling  in  the  air.     And  it 

however  natiirally    good    it    appears,  would  be  as  if  he  should  fly,  like  a 

These  are  theoretically  evil ;  but  those  blackbird,    now    upwards,    and    now 

are  practically  evil  who  despise  the  di-  downwards ;  and  when  upwards,  should 

vine  commandments,  which  are  sum-  worship  God,  and  when   downwards, 

raarily  expressed  in  the  decalogue,  and  should  worship  the  devil ;    that  this  is 

live  like  lawless  people.     These  also  profane,  every  one  sees.     That  no  one 

in  heart  deny  God,  altliough  many  of  can  serve  two  masters,  but  must  hate 

them  confess  God  with  the  mouth,  be-  one  and  love  the  other,  the  Lord  teaches 

cause  God    and    his   commandments  in  Matthew  vi.  24.     That  where  t 


make  one ;   wherefore  the   ten    com-  is  there  is  no  faith,  may  be  illustrated 

mandmentaof  the  decalogue  were  call-  by  various  comparisons,  as  by  these' 

ed  Jehovah  theb^.  Num.  x.  35,  36;  Evil  is  like  fire  (infernal  fire  is  nothing 

Psalm  cxxxii.  7,  8.     But  that  it  mav  else  than  the  love  of  evil),  and  con- 

fae  more  manifest  that  the  evil  have  no  sumes  faith  like  stubble,  and  reduces 

faith,  a  conclusion  will  be  made  from  it  and  all  that  belonirs  to  it  to  afihcs 


^'S'^ 


Concerning  fattk.  2~t 

Eld     II          dk              dfl  dm  relj  natural  iiioralitj  and  ra* 
II            d        I            gu    I        t     ii  by  I   y  are  in  themselves  dead;  wliere- 
iisp            dkss           gl"        If        hj,  like  the  dead,  have  no  faitl; 
Ig)       El      biklk       k      dftiAm      who  is  merely  natural  and  dead, 
h        I  k                     d     I        I  k  <     h,  can  Indeed  speak  and  teach 
d       1  bl     k        1     h           k  ce     ng  faith,  concerning  charity, 
d                     d                M    eo             I  dco  oeming  God,  but  not  from  faith, 
d   h          h    f  fai  I                 b  f           I  arity,  and   from  God.     That 
J       d      I                1                        kint,  h  se    I  ne  have  faith  who  believe  in 
I                              b  h     L    d,  and   that  others  have  not 
t  d  1                            d    I   y    an  t     h       evident  from  these  passages ; 
b             I           y  m         h           p      d  H     hat  belteveth  in  tlte  Son,  is  not 
a&        h     I                               b  d  _;  idg  d    but  he  that  helieceth  not  the 
dly                dlltoh          yS"  ojb  judged,  because  he  halh  not 
h              If            I     p-fll       d  6^      din  the  name  of  the  only-begotten 
hi             d                     d      f  S        f  God,  John  iii.  IS.      He  that 
h      coop  b  b       h  in  the  Son,  halh  eternal  life, 
S&4.  (2.)    rhat  ail  those  m  Chrts-  but  he  thai  believeth  not  the  Son,  shall 
fendoin  have  no  Faith,w]w  reprobate  the  Ttuf  see  Mfe,  but  the  anger  of  God  tibid- 
Lord  and  the  Wm'd,  although  they  live  eth  on  Mm,  iii.  36.     Jesus  said.  When 
morally,  and  speak,  teach  and  write  the  Spirit  of  truth  is  come,  it  mill  re- 
rationaily,  evm  concerning  Faith.  prove  the  world  of  sin,  because  they  be- 
This  follows  as  a  conclusion  from  all  lieve  not  in  Me,  xvi.  8,  9;  and  to  the 
that  precedes;  for  it  has  been  shown,  Jews,  Unless  ye  believe  Hiat  I  am,  ye 
that  the  faith  which  is  the  true  and  shall  die  in  your  sins,  v'ln.^i.    Where- 
only  one,  is  in  the  Lord  and  from  the  fore  David  says,  /  tffiS  announce  con- 
Lord,  and  that  a  faith  which  is  not  in  ceming  the  statute ;  Jehovah  said,Thou 
Him  and  from  Him,  is  not  spiritual  art  my  Son;  this  day  I  have  begotten 
faith  but  natural ;  and  merely  natural  Thee.     Kiss  the  Son,  lest  he  be  angry, 
faith  has  not  in  it  the  essence  of  faith,  aad  ye  perish  in  the  way.     Blessed  are 
Moreover,  faith  is  from  the  Word ;  it  all  who  confide  in  Him,  Psalm  ii.  7, 
is  not  from  any  other  source,  because  12.     That  in  the  consummation  of  the 
the  Word  is  from  the  Lord,  and  thence  age,  which   is   the   last  time  of  the 
theLordhiraself  is  in  the  Word;  where-  church,  there  would  be  no  faith,  be- 
fore He  says,  that  He  is  the  Word,  cause  none  in  the  Lord  as  the  Son  of 
John  i.  1,  2.     Thence  it  follows,  that  God,  the  God  of  heaven  and  earth,  and 
those  who  reprobate  the  Word   also  one  with  the  Father,  the  Lord  foretold 
reprobate  '.hfc  Lord,  for  they  cohere  as  in  the  Evangelists,  saying,  That  there 
one :  and  also  that  those  who  reprobate  would  be  the  abomination  of  desolation 
(he  one  or  the  other,  likewise  reprobate  and  affiictimi,  such  as  hath  not  been, 
the  church,  because  the  church  is  from  and  will  not  be.     And  that  the  swn  will 
the  Lord  tlirough  the  Word ;  and  fur-  fee  darkened,  and  the  moon  will  not  give 
ther,   that    those    who  reprobate    the  her  light,  and  the  stars  will  fall  from 
churchareoutof heaven, forthechurch  heaven.  Matt.  xxiv.  15,21,29.     And 
introduces  into  heaven,  and  those  who  in  the  Revelation,  That  Satan,  being 
are  out  of  heaven  are  among  the  dam-  loosed  from  his  prison,  will  go  forth  to 
ned,  and  these  have  no  faith.    The  rea-  seduce   tlie  nations,  which  are  in  the 
son  why  those  who  reprobate  the  Lord  four  corners  of  the  earth,  whose  num- 
and  the  Word  have  no  faith,  although  ber  is  as  the  sand  of  the  sea,  xx.  8. 
they  live  morally,  and  speak,  teach  and  And  because  the  Lord  foresaw  this, 
write  rationally, even  concerning  faith.  He  also  said,  Nevertheless,  when 
is,  because  their  moral  life  is  not  spir  the  Son  op  Maw  combth,  will  Hb 
itual,  but  natural,  and  also  their  ration-  find  faith   upon  Tns  earth,  Luke 
il  mind  ia  not  spiritual,  but  natural ;  xviii.  8 


./Google 


276  Concerning  Fiiith. 

385.  To  the  above  will  be  adjoined  sanctifiers  of  mm  hy  faith  alime,  and 
these  Relations.  First.  Once,  a  also,  dealers  in  mysteries.  We  said 
certain  angel  said  to  me,  "  Yoii  wish  these  same  things  to  them,  and  also 
to  see  clearly  what  faith  and  charity  demonstrated  them,  so  that  they  might 
are;  thus,  what  faith  separate  from  see  that  it  is  so;  and  when  we  asked 
charity  is,  and  what  faith  conjoined  to  whether  it  was  not  so,  they  turned 
charity  is;  and  I  will  demonstrate  themselves  away,  and  said,  "We  did 
them  to  the  eye."  I  replied,  "  Do  so."  not  hear."  But  we  cried  to  them,  say- 
Aud  he  said,  "Instead  of  faiih  and  ing,  "Hear  now,  then."  But  then  they 
charity,  think  of  light  and  heat  and  put  both  hands  before  their  ears  and 
you  will  see  clearly.  Faith  in  its  es-  exclaimed,  "  We  do  not  wish  to  hear." 
sence  is  the  truth  which  is  of  wisdom.  After  hearing  these  things,  I  spoke 
and  charity  in  its  essence  is  tlie  affec-  with  the  angel  concerning  solitary  faith, 
tion  of  loye ;  and  the  truth  of  wisdom  and  said,  that  by  lively  experience  it 
in  heaven  is  light,  and  the  affection  of  was  given  me  to  know,  that  that  faith 
love  in  heaven  is  heat.  The  light  and  is  like  the  light  of  winter ;  and  I  told 
heat  in  which  the  angels  are,  are  in  him,  that,  for  several  years,  spirits  of 
their  essence  nothing  else.  Thence  various  kinds  of  faith  had  passed  by 
you  can  see  clearly  what  faith  separate  me,  and  that  as  often  as  those  who 
from  charity  is,  and  what  faith  con-  separated  faith  from  charity  came 
joined  to  charity  is.  Faith  separate  near,  such  a  cold  seized  my  feet,  and 
from  charity  is  like  the  light  in  winter,  afterwards  my  loins,  and  at  last  my 
and  faith  conjoined  to  charity  is  like  breast,  that  I  scarcely  knew  but  th?( 
'he  light  in  spring.  The  light  of  win-  all  the  vital  principle  of  my  body  wfs 
ter,  which  is  light  separate  from  heat,  about  to  be  extinguished,  which  alsm 
because  it  is  conjoined  to  cold,  strips  would  have  happened,  unless  the  Lord 
the  trees  entirely  naked,  even  of  leaves,  had  driven  away  those  spirits  and  liber. 
kills  the  grass,  hardens  the  earth,  and  ated  me.  This  seemed  to  me  wonder 
congeals  the  water ;  but  the  light  of  ful,  that  those  spirits  did  not  feel  anj 
spring,  which  is  light  conjoined  to  heat,  cold  in  themselves ;  this  they  con- 
causes  the  trees  to  vegetate,  first  into  fessed :  wherefore  T  compared  them 
leaves,  then  into  blossoms,  and  at  last  with  lishes  under  the  ice,  which  al.so 
into  fruits;  it  opens  and  softens  the  do  not  feel  any  cold,  since  their  lite,  and 
earth,  that  it  may  produce  grass,  herbs,  thence  their  nature,  is  in  itself  cold  I 
flowers  and  shrubs;  and  also  it  melts  perceived,then,thatthatcoldemanated 
the  ice,  that  waters  may  flow  from  the  from  the  latuous  light  of  their  faith,  in 
fountains.  Just  so  it  is  with  faith  and  like  manner  as  Is  done  from  marshy 
charity.  Faith  separate  from  charity  and  sulphureous  places  at  times  in  the 
mortifies  or  deadens  all  things,  and  middle  of  winter,  after  the  sun  ha=  set 
faith  conjoined  to  charity  vivifies  or  such  fatuous  and  cold  light  travellers 
enlivens  all  things.  This  vivification  often  see.  They  may  be  compared  to 
and  that  mortification  may  be  seen  mountains  of  mere  ice,  torn  from  theit 
to  the  life  in  our  spiritual  world,  be-  places  in  northern  climates,  which  are 
jaiise  here  feith  is  light,  and  charily  wafted  in  the  ocean  here  and  there,  con- 
heat;  for  where  faith  is  conjoined  to  cerning  which  I  have  heard  it  related, 
charity,  there  are  paradisiacal  gardens,  that,  on  their  anproach,  all  who  are 
llower-beds  and  grass-plots,  in  their  on  board  begin  to  shiver  from  the  cold, 
beauty  according  to  conjunction;  but  Wherefore,  companies  of  those  who 
where  faith  separate  from  charity  is,  are  in  faith  separate  from  charity,  may 
there  is  not  even  a  blade  of  grass,  and  be  likened  to  those  mountains,  and,  if 


where  there  is  any  thing  ^een,  it  is  you  please,  may  also  be  called  Su.     .. 

from  briers  and  brambles."  There  were  is  known,  from  the  Word,  that  faith 

then  not  far  off  some  of  the   clergy,  without  charity  is  dead  ;  but  I  will  tell 

whom  the  aiigel  called  justifiers  and  wnence  the  death  of  it  is  -  its  death,  is 


./Google 


ft  m  fr        w  ngels  and  men,  thus  the  esst 

life;  and  that  the  deiivationa 
h  to  are  called  affections,  and  that 

fl  a&  e   are    produced    perceptions, 

aJ  d        s  thoughts;   whence  it  flows, 

dl     g  doii)  in  its  origin  is  love ;  con- 

seq         y,  that  thought  in  lt9  origin  is 
S  R  O     m  ff  ction  of  that  love ;  and  that  it 

seen    from    the    derivations 
In  their  order,  that  thought  is 
else  than  the  form  of  aflectlon ; 
ft  t  this  is  not  known,  because 

ts  hi  are  in  light,  but  affections  in 

T  id  that,  therefore,  one  reflects 

&  oughts,  but  not  upon  affections. 

T  ought  is  nothing  else  than  the 

the  affection  of  some  love,  may 
as  illustrated  by  speech,  in  thai 

lothing  else  than  the  form  of 
g  so  t  is  also  similar,  because  sound 

flm  mmgT  copi  nds  to  affection,  and  speech  to 

se  m  m     at  h       wherefore  affection  sounds, 

d        ught  speaks.     This  also  may 
be  perspicuous,  when  it  is  saia, 

m         T  'ay  aound  from  speech,  and  is 

H  m    ft  g  of  speech  given  I     In  like 

g  take    away   affection    from 

purple,  and  he  who  came  from  the  south  thought,  and  is  any  thing  of  thought  * 
of  heaven,  in  garments  of  violet  blue,  given  1  Thence,  now,  it  is  manifest. 
When  they  were  under  the  heavens,  in  that  love  is  the  all  of  wisdom ;  hence, 
the  lower  regions,  they  ran  one  to  the  that  the  essence  of  the  heavens  is  love, 
other,  as  if  they  were  striving  to  see  and  that  their  existence  is  wisdom  ;  or, 
nhlch  would  be  first,  and  mutually  what  s  the  same,  that  the  heavens  are 
eabraced  and  kissed  each  otl  er  I  frcm  the  divine  love,  and  that  they 
I  eard  that  those  two  angels,  while  the)  es  at  fro  n  the  divine  love  by  the  divine 
I  vedin  the  world,  were  joined  t04,etler  wisdom  Wherefore,  as  was  said  be- 
in  an  interior  friendship ;  but  now  one  fore  one  is  of  the  other."  There  was 
was  in  the  eastern  heaven,  a  d  the  w  th  me  a  novitiate  spirit,  who,  hearing 
other  in  the  southern  heaven :  the  t!  s  asked,  whether  it  is  similar  with 
eastern  heaven  are  those  vvho  are  m  cl  arity  and  faith,  because  charity  is  of 
love  ftom  tiie  Lord,  but  in  the  so  tl  em  affect  on,  and  faith  is  of  thought.  And 
heaven  are  those  who  are  in  w  adorn  the  angel  replied,  "  It  is  altogether 
from  the  Lord.  When  they  had  con  s  n  lar  laith  is  no  other  than  the  form 
versed  together  for  some  time  concern  of  charity,  just  as  speech  is  the  form 
ing  the  magnificent  things  in  the  r  of  sound ,  faith  also  is  formed  by 
heavens,  this  came  Into  their  discourse,  charity,  as  speecii  is  iormed  by  sound 
"Whether  heaven  In  its  essence  be  We  m  heaien  know  also  the  mode 
love,  or  whether  it  be  w  ladom  "  They  of  formation  but  there  I'l  not  lei'.ure  to 
agreed  immediately  that  one  is  of  the  explain  it  here  "  He  addfd,  "Bi  fiith 
other;  but  the  question  which  was  the  I  understand  Hpiritual  faith,  m  which 
original,  they  discussed  The  angel  alone  there  is  life  and  spirit  from  the 
who  was  ftom  the  heaien  of  wisdom.  Lord  by  charity,  for  this  is  spiritual, 
asked  the  other,  "  WhatisIo\e '"  And  and  by  it  faith  becomei  so  Where- 
he replied,  "That love oriiTimting from  fore  faith  without  charity  if.  mctelv 
the  Lord  as  a  sun,  is  the  heat  ot  the    nituril  fiith,  ind  thio  filth  is  deid ,  it 


..gk 


278  Concerning  Faith. 

also  conjoins  itself  with  merely  natural  sees  that  Temple  of  Wisdom  ,     foi 

afiection,  which  is  no  other  than  con-  interior  light  in  the  mind  of  man  en> 

cupisconce.     The  angels  spoke   con-  ables  him  to  see  it,  but  not  his  exterior 

(Setning  these  things  spiritualij ;   and  light  witlioat  that.     Now,  because  I 

spiritual  speech  embraces  thousands  of  have  oilen  thouglit  that,  and  from  sci' 

things  which  natural  speech   cannot  ence    and  tlien  from  perception,  and 

express    an     wh               d             h    h  rom   interior  light,  have  ac- 

caim          n                  h  k            gcd  that  man  has  so  little  wis- 

Ural            h         A          h                    d  d               it  was  given  me  to  see  that 

conv     ed    n             nd                     d  p        It  was,  as  to  form,  admirable ; 

parted     and                                          h  w         ry  elevated  above  the  ground, 

to  his   w    h                       ppe  q            gular,  the  walls  were  of  crjstal, 

around  their  heads,    and  when  they  the  root  of  transparent  jasper,  elegantly 

were  removed  to  a  distance  from  me,  arched ;  the  foundation  of  various  pre- 

they  seemed  again  in  chariots,  as  before,  cious  stones;  the  steps  by  vshich  they 

387.  Third  Relation.    After  those  ascended  into  it  were  of  polished  ala- 
■      ■ '        -  fj,g  stepi  there 


two  angels  were 

out  of  my 

icht  I  s 

iw    basCer  ■ 

at  the  sides  of 

at  the  right  si 
olives,  fig-tree 

g 

pe 
A 

placed    in   or 
spondences. 
angeis  and  spi 
togetlier  amon 
one  of  the  ang 

A 

fl 

d 

g      T       floo 

heaven) ;  he  oo               al                      to 

■  to  me,  and  sai        W  T 
me   into   our 

hear  and  see  i  Am 

I  went  with  h  m      A 

to  me,  "The  (  an 
there  were  ma  )  al  D  g 
truth,  and  the  g  Ad  d 
dom.  There  is  also  a  palace  here,  He  replied,  It  is  the  good  op  use. 
which  we  call  the  Temple  of  Wis-  Love  and  wisdom,  without  the  good  of 
DOM ;  but  no  one  can  see  it,  who  be-  use,  are  not  any  thing ;  they  are  only 
lieves  himself  to  be  very  wise,  still  less  ideal  entities,  nor  do  they  become  real, 
can  he  who  believes  himself  to  be  wise  before  they  are  in  use ;  for  love,  wisdom 
enough,  and,  least  of  all,  he  who  be-  and  use  are  three  things  which  cannot 
lieves  himself  to  be  wise  from  himself;  be  separated  if  they  are  separated, 
the  reason  is,  because  those  are  not  in  neither  is  any  thmg  Lote  is  not  any 
the  reception  of  the  light  of  heaven,  thing  without  wiadom  but  in  wisdom 
from  the  love  of  genuine  wisdom,  it  is  formed  to  something  this  some- 
Genuine  wisdom  is,  that  a  man  sees,  thing,  to  which  it  is  formed,  is  use; 
from  the  light  of  heaven,  that  what  he  wherefore  when  love  by  Hisdom  is  in 
knows,  understands  and  comprehends  use,  then  it  reall)  is  because  it  actually 
{sapit'),  is  as  little,  compared  with  what  exists.  The>  are  just  liVe  end,  cause 
hb  does  not  know,  understand  and  and  effect  the  end  is  not  any  thing 
comprehend,  as  a  drop  of  water  is  to  unless  by  the  cause  it  be  in  the  effect; 
the  ocean ;  consequently,  scarcely  any  if  one  be  loosed  from  those  three,  the 
thing.  Every  one  who  is  in  this  para-  whole  is  loosed  and  becomes  as  noth- 
disiacal  garden,  and,  from  perception  ing.  It  is  similar  with  charity,  faith 
and  sight  in  himself,  acknowledges  that  and  works  Chanty  without  failh  is 
he  has   respectively  so  little  wisdom,  not  any  tl  ing  neither  is  faith  without 


^'a'^ 


Concerning  Faith.  279 

ehatity,  nor  charity  and  faith  without  see  the  delights  of  the  dragons ;  and  I 
works;  but  in  works  they  are  some-  saw  an  amphitheatre  built  in  the  form 
thing,  and  such  a  something  as  the  of  a  circus,  with  rows  of  benches  round 
use  of  the  works  is.  It  is  similar  with  about,  raised  one  above  another,  upon 
affection,  thought,  and  operation,  and  which  the  spectators  sat.  Those  who 
it  is  similar  with  will,  understanding,  sat  upon  the  lowest  benches,  appeared 
and  action ;  for  the  will  without  the  to  me  at  a  distance  like  satyrs  and 
understanding  is  like  the  eye  without  priapuses,  some  with  a  covering  over 
sight;  and  both  without  action  are  like  a  the  parts  which  should  be  concealed, 
mind  without  a  body  ;  that  it  is  so,  may  and  some  naked  without  that.  On  the 
be  clearly  seen  in  this  temple,  because  benches  above  them  sat  whoremongers 
file  light  in  which  we  are  here  is  a  and  harlots;  such  they  appeared  to  me 
lighi  enlightening  the  interiors  of  the  from  their  gestures.  And  then  the 
mind.  Geometry  also  teaches  that  dragon  said  to  me,  "  Now  you  will  see 
there  is  nothing  complete  and  perfect,  our  sport."  And  I  saw  let  into  the 
unless  it  be  a  trine;  for  a  line  is  not  area  of  (he  circus,  as  it  were,  bullocks, 
any  thing,  unless  it  become  an  area,  rams,  sheep,  kids  and  lambs  ;  and  after 
nor  is  an  area  any  thing,  unless  it  be-  those  were  let  in,  the  gate  was  opened, 
come  a  body;  wherefore  one  must  be  and  there  rushed  in,  as  it  were,  young 
drawn  into  another,  that  they  may  lions,  panthers,  tigers  and  wolves,  an^ 
exist,  and  they  coexist  in  the  third,  with  fury  they  attacked  the  flock,  tor? 
As  it  is  in  this,  it  is  also  in  all  created  them  in  pieces  and  killed  them.  Bi  t 
things,  each  of  which  is  terminated  in  the  satyrs,  after  that  bloody  slaughtcf, 
a  third.  Thence  now  it  is,  that  in  the  scattered  sand  upon  the  place  wheia 
Word  the  number  three  signifies  what  the  slaughter  was  made.  Then  said 
.  is  complete  and  perfect.  Since  it  is  so,  the  dragon  to  me,  "  These  are  our 
I  could  not  but  wonder  that  some  pro-  sports,  which  delight  our  minds."  And 
fess  faith  alone,  some  charity  alone,  Ireplicd,  "Begone,  demon;  after  soma 
and  some  works  alone,  when  yet  one  time  you  will  see  this  amphitheatre 
without  another,  or  any  two  together,  converted  into  a  lake  of  fire  and  sul- 
without  the  third,  is  not  any  thing."  phur."  Ai  these  words,  he  laughed 
But  then  I  asked,  "  Cannot  a  man  and  went  away.  And  afterwards  I 
have  charity  and  faith,  and  still  not  thought  with  myself,  why  such  things 
works  T  Cannot  a  man  be  in  affection  are  permitted  by  the  Lord ;  and  I  re- 
and  thought  concerning  something,  and  ceived  an  answer  in  my  heart,  that 
yet  not  in  the  operation  of  it?"  And  they. are  permitted  as  long  as  they  are 
the  angel  answered  me,  "  He  can  only  in  the  world  of  spirits,  but  when  their 
ideally,,  but  not  really;  he  will  still' be  time  in  that  world  has  passed,  such 
in  the  endeavor  or  will  to  operate,  and  theatrical  scenes  are  turned  into  infer- 
wili  or  endeavor  is  in  itself  an  act,  be-  nal  horrors.  Ail  those  things  which 
cause  it  is  a  continual  striving  to  act,  were  seen  were  induced  by  the  dragon 
which  becomes,  by  determination,  an  by  fantasies;  wherefore  there  were 
act  in  externals:  wherefore,  endeavor  no  bullocks,  rams,  sheep,  kids  and 
and  will,  as  an  internal  act,  is  accepted  lambs,  but  they  made  the  genuine 
by  every  wise  man,  because  it  is  ac-  goods  and  truths  of  the  church,  which 
cepted  by  God,  altogether  as  an  ester-  they  hated,  appear  so.  The  lions, 
nal  act,  provided  it  do  not  fail  when  panthers,  tigers  and  wolves  were  ap- 
opportunity  is  given,"  pearanues  of  the  lusts  with  those  who 
388.  Fourth  Relation.  I  spoke  seemed  like  satyrs  and  priapuses. 
ivith  some  who,  in  the  Revelation,  are  Those  without  a  covering  about  mo 
meant  by  the  dragon ;  and  one  of  them  parts  which  sliould  be  concealed  were 
said,  "  Come  with  me,  and  I  will  show  those  who  believed  that  evils  do  not 
youthedelightsofoureyesand  hearts."  appear  in  the  sight  ofGod;  and  those 
And  he  led  me  through  a  dark  woods  with  a  covering  were  those  who  be- 
to  the  top  of  8  hill  from  which  I  could  lieved  that  they  do  appear,  but  do  not 


./Google 


2S0  Concerning  Faith. 

condemn,  provided  they  are  in  faith,  that  faith  is  the  primary  one,  and  eliar 

The  whoremongers  and  harlots  were  ity  is  thence.     Of  what  consequence  is 

falsifiers  of  the  truths  of  the  Word ;  it,  if  one  or  the  other  be  caUed  the 

for  whoredom  signifies  falsification  of  primary,    when    both   are   believed  V' 

the  truth.     In  the  spiritual  world,  all  The  wise  man  of  the  city  replied,  "Let 

things  appear  at  a  distance,  according  us  noi  talk  on  this  subject  aloae,  but 

to  correspondences ;  which,  when  thoy  in  the  presence  of  several,  who  may  be 

appear  in  forms,  are  called  repreaenta-  witnesses   and  judges;  or  else  no  de- 

tions  of  spiritual  things  in  objects  simi-  cision  is  made."     And  presently  they 

lar  to  natural.  were  sect  for,  to  whom  the  dragonist 

Afterwards,  I  saw  them  going  out  of  spoke  the  same  things  as  before.     And 

the  woods ;  the  dragon  in  the  midst  of  then  the  wise  man  of  the  city  replied, 

the  satyrs  and  priapuses,  and  the  wait-  "  You  said,  that  it  is  the  same  thing 

ers  and    drudges,   who  were  whore-  whether  charity  or  faith  be  taken  as 

mongers   and    harlots,   behind    them,  the  primary  thing  of  the  church,  pro- 

Their  nuinber  was  increased  on  the  vided  they  both  make  the  church  ajid 

way,  and  then  I  heard  what  they  spoke  its  religion ;  and  yet  the  difierence  be- 

one  to  another.     Thej  said,  that  they  tween  them  is  like  that  between  prior 

saw  in  a  meadow  a  flock  of  sheep  with  and  posterior,  between  cause  and  effect, 

lambs,  and  that  this  was  a  sign  that  between  the  principal  and  the  instru- 

one  of  the  Jerusalem   cities,    where  mental,  and  between  the  essentia]  ami 

charily  is  the  primary  thing,  was  near,  the  formal ;  I  say  such  things,  because 

And  they  said,  "  Let  ua  go  and  take  I  perceive  that  you  are  expert  in  the 

that  city,  and  cast  out  the  inhabitants,  art  of  metaphysics,  which  art  we  call 

and  plunder  their  goods."     They  came  muttering,  and  some  call  it  incantation, 

to  it,  but  there  was  a  wall  around  it,  But  let  us  leave  those  terms ;  the  differ- 

and  guardian   angels  upon  the  wall,  ence  is  as  between  that  which  is  above, 

A  nd  then  they  said,  "  Let  us  take  it  by  and  that  which  is  below  ;  yea,  if  jou 

Bij-atagem ;  let  us  send  some  one  skilled  will  believe  it,  the  difference  is  as  bi- 

in   muttering,   who  can  make   black  tween  the  minds  of  those  who  dwell  in 

n'hite,  and  white  black,  and  disguise  the  higher  regions,  and  the  minds  of 

tlie  reality  of  every  object.     And  there  those  who  dwell  in  the  lower  regions, 

was  found  one  skilled  in  the  ait  of  in  this  world;  for  that  which  is  pri- 

metaphysics,  who  could  turn  the  ideas  mary  makes  the  head  and  the  breast, 

i>l'  things  into  ideas  of  terras,  and  con-  and  that  which  is  thence  makes  the  feet 

cea!  the  things  themselves  under  for-  and  the  soles  of  the  feet      But  let  us 

mulas,  and  tins  fly  away  like  a  hawk  agree  m  the  first  place  what  chanty 

with  the  prey  under  his  wings.     He  i     and  what  taith  la    that  charity  is 

was  instructed  how  he  should  speak  the  affection  of  the  love  of  doing  good 

with  the  inhabitants  of  the  city,  "  That  to  the  neighbor  for  the  sakp  of  uod, 

they  were  consociates  with  them  in  re  salvation  and  eternal  life  and  that  faith 

ligion,  and  should  be  admitted."     80  h  thought  from  trust  concerning  God, 

coming  to  the  gate,  he  knocked ;  and  salvation  and   eternal   life       Bu    the 

when  it  was  opened,  he  said  that  he  emissary   said       I  grant  that  this  is 

wished  to  speak  with  the  wisest  man  faith    and  il^>o  I  grant  that  chanty  la 

of  that  city ;  and  he  entered,  and  was  that  affection  tor  the  sake  of  God   be 

led  to  a  certain  one,  and  then  he  spoke  cause  tor  the  sake  of  his  command 

to  him,  saying,  "  My  brethren  are  out  but  not  for  the  sake  f  f  aalvation  and 

of  the  city,  and  they  request  that  they  eternal  life        After  this  agreement 

may  be  received.    They  are  consociates  and  disagreement  the  wise  man  of  the 

with  you   in  religion.     You  and  we  city  said,  "  Is  not  aflection  or  dilection 

make  faith  and  charity  the  two  essen-  the  primary,  and  thought  thence?"  But 

tials  of  religion;  the  only  difference  is,  the  emissary  of  the  dragon  said,  "1 

tliat  you  say  that  charity  is  the  primary  deny  this,"  But  he  received  for  answer, 

one.  and  faith  is  thence;  and  we  say  "You  cannot  deny  it.     Does  not  man 


h,  Google 


Concerning  Faith.  281 

thmi:  ttom  some  dilection  1  Take  away  doing  good  to  the  neigii  lor  for  ihe  sake 

dilectiou,  can  he  think  any  thing  1    It  of  salvation  and  eicrna!  life,  they  all 

IS  just  as  if  you  should    take  away  exclaimed,  "This  ia  a  he!"  and  the 

sound  from  speech.    If  you  should  take  dragon  himself,  "Oh,    horrible!    am 

away  sound,  could  youspeak  any  thing?  not  all  the  works  which  are  works  o( 

Sound  also  is  of  some  affection  oflove,  charity  for  the  sake  of  salvation,  meri- 

and    speech    is  of  thought,  for  love  torious?"  Theh  they  said  to  each  oth- 

Bounds  and  thought  speaks.     It  is  also  er,  "Let  us  call  together  still  more  ot 

like  flame  and  light ;  if  you  take  away  our  companions,  and   let   us  besiege 

flame  does  not  the  light  perish  t  It  is  this  city,  and  cast  out  those  charities." 

mil     w  h  charity,  because  this  is  of  But  when  they  attempted  to  do  this, 

nd  with  faith,  because  this  is  of  behold,  there  appeared,  as  it  were,  fire 

h       h       Can  you  not  thus  conceive  from  heaven,  which  consumed  them ; 

h           p   raary  is  all  in  the  secondary,  but  the  fire  from  heaven  was  the  ap- 

k     flame  and  lights    Whence  it  pearaiice  of  anger  and  hatred  against 

,  that  if  you  do  not  make  those  who  were  in  the  city,  since  they 

that  primary  which  is  the  primary,  you  cast  down  faith  from  the  first  place  to 

are  not  in  the  other ,'  wherefore,  if  you  the  second,  yea,  to  the  lowest  under 

put  faith,  which  is  in  the  second  place,  charity,  because  they  said  that  it  was 

in  the  first,  you  would  not  appear  other-  not  faith.     The  reason  why  they  ap- 

wise  in  heaven  than  like  an  inverted  peared  to  be  consumed,  as  by  fire,  was 

man,  whose  feet  stand   upwards  and  because  hell  was  opened  under  their 

his  head  downwards;  or  like  a  sooth-  feet,  and    they    were    swallowed    up. 

sayer,   who,  with   his   body   inverted,  Things  similar  to  these  happened  in 

walks   upon   the  paJms  of  his  hands,  many  places  on  the  day  of  the  last 

Since  you  appear  so  in  heaven,  what  judgment,  which  also  is  meant  by  this 

then  are  your  good  works,  which  are  in  the  Revelation  ;  The  dragon  will  go 

charity  in  act,  but  such  as  that  sooth-  Jorth  to  seduce  the  nations  which  are 

sayer  would  do  with  his  feel,  because  in  the  four  comers  of  the  earth,  that 

he  cannot  with  his  hands  ?  Thence  it  he  may  gather  them  together  for  war; 

iff  that  your  charity  is  natural  and  not  and  they  went  up  on  the  surface  of  the 

Bpiritual,  because  it  is  inverted."    The  earth,  and  encompassed  the  camp,  of  the 

emissary  understood    this,    for    every  saints  eaid  the  beloved  city;   hut  fire 

devil  can  understand  what  is  true  when  came  dovm  from  God  out  of  heaven 

lie  hears  it,  but  he  cannot  retain  it,  arid  consumed  them,  xx.  8, 9. 

because  the  affection  of  evil,  which  in  389.  Fifth  Relation.    Once  a  pa- 

itself  is  the  lust  of  the  flesh,  when  it  per  was  seen  sent  down  from  heaven 

returns,  casts  out  the  thought  of  truth,  to  a   society   in  the  world  of  spirits, 

And  afterwards  the  wise  man  of  the  where  were  two  prelates  of  the  church, 

city   showed    at  large  what  faith  is,  with  canons  and  presbyters  under  them, 

when  it  is  received   as  the  primary  In  that  paper  there  was  an  exhortation 

thing;  that  it  is  merely  natural,  and  that  they  should  acknowledge  the  Lord 

that  it  is  persuasion  without  any  spir-  Jesus  Christ  as  the  God  of  heaven  and 

itual  life;  consequently,  that  it  is  not  earth,  as  He   himself  taught.    Matt. 

fiiith.     And  "  I  can  almost  say  that  in  xxviii.  18;  and  that  they  should  recede 

your  faith  there  is  no  more  spirituality  from  the  doctrine  concerning  faith  justi- 

than  in  thought  concerning  the  mogul's  fying  without  the   works  of  the  law, 

kingdom,    concerning     the    diamond  because  it  is  erroneous.     That  paper 

mines  there,  and  concerning  the  treas-  was  read  and  copied   by  many,  and 

ure  and  palace  of  that  emperor."     On  concerning  those  things  which  were  in 

bearing  these    words,    the    dragonist  it,  many  thought  and  spoke  from  judg- 

went  away  angry,  and  related  them  to  ment.      But   after    they   received    it, 

bis  companions  out  of  the  city;  and  they  said  among  themselves,  "Lotus 

when  they  heard  '.hat  it  was  said  that  hear  the  prelates."     And  they  were 

charity  is  the.aiTecticn  of  the  love  of  heard,  but  they  spoke  again&t  it  and 


.,.^le 


282  Concerning  Faith. 

disapproved  of  it.  The  prelates  of  that  the  church,  for  thej  make  the  church, 
society  were  hard  in  heart,  from  the  but  thej  do  not  make  it  without  man, 
falses  imbued  in  the  former  world ;  but  within  him.'  Moreover,  he  said, 
wherefore,  after  a  short  consultation  'Can  the  church  be,  where  three  Gods 
among  themselves,  they  sent  the  paper  are  worshipped  1  Can  the  church  be, 
hack  to  heaven,  whence  it  came;  where  its  whole  doctrine  is  founded 
whereupon,  after  some  murmuring,  upon  one  single  saying  of  Paul,  faJsely 
most  of  the  laity  receded  from  their  understood,  and  thence  not  upon  the 
former  opmion,  and  then  the  light  of  Word?  Can  the  church  be,  whilst  the 
their  judgment  in  spiritual  things.  Savior  of  the  world,  who  is  the  very 
which  before  shone  bright,  was  sud-  God  of  the  church,  is  not  approached 
denly  extinguished.  After  they  were  or  addressed  t  Who  can  deny  that  re- 
admonished  again,  but  in  vain,  1  saw  jigion  is  to  shun  evil  and  do  good  t  ■  Is 
that  society  sinking  down,  but  how  it  any  religion,  that  faith  alone  saves, 
deep  I  did  not  see ;  so  it  was  removed  and  not  charity  at  the  same  time  T  la 
from  the  sight  of  those  who  worship  there  religion  where  it  is  taught  that 
only  the  Lord,  and  ho!d  in  aversion  the  charity  proceeding  from  man  is 
the  doctrine  of  justification  by  faith  nothing  but  moral  and  civil  charity  ? 
alone.  But  after  some  days,  I  saw  al-  Who  does  not  see  that  in  that  charity 
most  a  hundred  ascending  from  the  there  is  not  any  thing  of  religion  ?  la 
.ower  earth,  to  which  that  little  society  there  in  faith  alone  any  thing  of  deed 
sunk  down,  who  came  to  me  and  one  or  work,  when  yet  religion  consists  ki 
of  them  spoke  and  said,  '  Hear  a  won  doing  T  Is  there  a  nation  in  all  thu 
derful  thing.  When  we  had  suni  vorld  which  excludes  every  thing  sav- 
down,  the  place  appeared  to  s  like  a  ng  from  the  goods  of  charity,  which 
pond,  but  presently  like  dry  land  and  ate  good  works,  when  yet  all  of  reli- 
afterwards  like  a  little  c  t}  n  wh  ch  gion  consists  in  good,  and  all  of  the 
many  had  each  his  own  house.  The  church  in  doctrine,  which  teaches 
next  day  we  consulted  among  ourselves  truths,  and  by  truths  goods  ?  What 
what  should  be  done;  many  said  that  glory  we  should  have  had,  if  we  had 
it  was  best  to  go  (o  those  two  prelates  accepted  those  things  which  the  paper 
of  the  church  and  reprove  them  mildly,  aent  down  from  heaven  brought  in  ita 
because  they  had  sent  the  paper  back  bosom  I'  Then  the  prelates  said, 
to  heaven,  from  which  it  was  sent  '  You  speak  too  loftily.  Is  not  ftdth 
down,  and  on  account  of  that  this  had  in  act,  which  is  faith  fully  justifying 
happened  to  us.  They  also  chose  some,  and  saving,  the  church?  And  is  not 
who  went  to  the  prelates  (and  he  who  faith  in  state,  which  is  faith  proceed- 
spoke  with  me  said  that  he  was  one  of  ing  and  perfecting,  religion?  Appre- 
them),  and  then  one  among  us,  who  hend  this,  children.'  But  then  our 
excelled  in  wisdom,  spoke  to  the  pre-  wise  companion  said,  '  Hear,  O  fa- 
lates  thus:  'We  believed  that  we,  thers;  does  not  man  conceive /oiiA  in 
above  others,  had  the  church  among  act  as  a  log,  according  to  your  dogma? 
us  and  religion,  because  we  heard  it  Can  a  log  be  vivified  into  a  church  ? 
said  that  we  were  in  the  greatest  light  la  aot  faith  in  stale,  according  to  your 
of  the  gospel ;  but  there  was  given  to  idea,  a  continuation  and  progression 
some  of  us  illustration  from  heaven,  of  faith  in  act  ?  And  since,  according 
and  in  the  illustration  a  perception  that  to  your  dogma,  every  thing  saving  is 
al  this  day  there  is  no  longer  any  in  faith,  and  not  any  thing  in  the  good 
church  in  the  Christian  world,  because  of  charity  from  man,  where  then  is  re- 
thete  is  no  religion.'  The  prelates  ligionf  Then  the  prelates  said,  'You 
Bwd,  'What  do  you  say?  Is  not  the  speak  so,  friend,  because  you  do  not 
church  where  the  Word  is,  where  know  the  mysteries  of  justiftcf^jon  by 
Christ  the  Savior  is  known,  and  where  faith  alone ;  and  he  who  does  not  know 
the  sacraments  are?'  To  Ibis  our  them,  does  not  know  the  way  of  aalva- 
Bpeaker  replied,  'Those  things  are  of  tion  internally:    yjur  way  is  external 


^'a'^ 


Concerning  Faith.  283 

and  plebeian.  Go  in  that  way,  if  you  are  mere  subtleties  and  anifices,  con. 
will,  but  only  know  that  alt  good  ia  trived  for  the  purpose  of  removing  gooil 
from  God,  and  nothing  from  man,  and  works,  which  are  the  goods  of  charity, 
tliat  thus  man  can  do  nothing,  in  spir-  in  order  to  establish  your  faith  alone ; 
itual  things,  from  himself.  How,  then,  and  because  you  do  this,  you  regard 
can  man  do  the  good,  which  is  spirit-  man,  as  to  that,  and  in  general,  as  to 
ual  good,  from  himself?'  To  this  our  all  spiritual  things,  which  are  those  ol 
speaker,  being  very  indignant,  replied,  the  church  and  religion,  as  a  log,  or  as 
*  I  know  your  mysteries  of  justification  a  lifeless  image,  and  not  as  a  man, 
better  than  you  do,  and  I  plainly  tell  created  in  the  image  of  God,  to  whom 
yoa,  that  inwardly  in  your  mysteries  I  was  given,  and  continually  is  given, 
have  seen  nothing  but  spectres.  Is  the  faculty  of  understanding  and  will- 
not  religion  to  acknowledge  God,  and  ing,  of  believing  and  loving,  and  of 
to  hate  and  shun  the  devil?  Is  not  God  speaking  and  doing,  altogether  as  from 
good  itself,  and  the  devil  evil  itself?  himself,  especially  in  spiritual  things, 
■  Who,  in  the  whole  world,  that  has  any.  because  man  is  man  firom  tbem.  I( 
religion,  does  not  know  this?  And  is  man,  in  spiritual  things,  did  not  think 
not  doing  good  acknowledging  and  and  operate  as  from  himself,  what  then 
loving  God,  because  this  is  of  God  and  is  the  Word;  what  then  is  the  church 
from  God?  And  is  not  shunning  and  and  religion,  and  what  then  is  worship? 
hating  the  devil,  not  to  do  evil,  because  You  know  that  to  do  good  to  the  neiglv- 
this  is  of  the  devil  and  from  the  devil  ?  bor  from  love  is  charity,  but  you  do  n'  i 
Does  your  faith  in  act,  which  you  call  know  what  charity  is,  when  yet  chariiy 
fully  justifying  and  saving  faith,  or,  is  the  soul  and  essence  of  faith ;  and 
what  is  the  same,  your  act  of  justifica-  because  charity  is  both  of  those,  what 
tion  by  faith  alone,  teach  you  to  do  any  then  is  faith,  removed  from  charity, 
good,  which  is  of  God  and  from  God?  but  dead  ?  and  dead  faith  is  nothing 
And  does  it  teach  you  to  shun  any  but  a  spectre.  I  call  it  a  spectre,  since 
evil,  which  is  of  the  devil  and  from  the  James  calls  faith,  without  good  works, 
devil?  No,  not  at  all;  because  you  not  only  dead,  but  also  devilish.' 
maintain  that  there  is  nothing  of  salva-  Then  one  of  those  prelates,  when  he 
tion  in  either.  What  is  your  faith  in  heard  his  faith  called  dead,  devilish, 
state,  which  you  call  faitb  proceeding  and  a  spectre,  became  so  angry,  thai 
and  perfecting,  but  the  same  witb/«iYA  he  pulled  off  the  cap  from  his  head, 
in  act  ?  How  can  this  be  perfected,  and  thiew  it  upon  the  table,  saying, 
since  you  exclude  all  good  from  man,  '  I  will  not  take  that  up  again  until  I 
as  from  himself,  by  saying,  in  your  have  punished  the  enemies  of  the  faith 
mysteries,  How  can  man  be  saved  of  ourchurch  ;'  and  he  shook  his  head, 
by  any  good  from  himself,  when  salva-  muttering. and  saying,  "that  James  ! 
tion  is  a  free  gift?  And  what  good  that  James  !"  On  the  front  of  the 
comes  from  man,  but  that  which  is  cap  there  was  a  thin  plate,  on  which 
meritorious  ?  and  yet  all  merit  belongs  was  engraved,  Faith  alone  justify- 
to  Christ.  Wherefore,  to  do  good  for  ing.  And  suddenly  there  appeared  a 
the  .sake  of  salvation,  would  be  to  at-  monster  risiing  out  of  the  earth,  with 
tribute  to  one's  self  what  belongs  to  seven  heads,  which  had  feet  like  a 
^•C^irist  alone ;  thus  also  it  would  be  to  bear,  a  body  like  a  leopard,  and  a 
wish  to  justify  and  save  one's  self,  mouth  like  a  lion,  altogether  similar  to 
Again,  how  can  any  one  perform  what  the  beast  which  is  described  Rev. 
is  good,  when  the  Holy  Spirit  performs  xiii.  1,  2,  an  image  of  which  was  made 
all,  without  any  help  of  man?  What  and  worshipped,  verses  14,  15.  This, 
need,  then,  is  there  of  any  accessory  spectre  took  the  cap  from  the  table,  and 
good  from  man,  since  all  the  good  from  made  it  wide  at  the  bottom,  and  put  il 
man,  in  itself,  is  not  good?  besides  on  his  seven  heads ;  which  being  done, 
many  other  tilings.  Are  not  these  the  earth  opened  under  his  feet,  and  hn 
your  mysteries?  But,  in  sny  eyes,  they  sunk  down.  On  seeing  this,  the  prelate 


lostecbX-OOt^lc 


284  Concerning  Faith. 

exclaimed,    'VioienilI  Violence''  conjoinpd   with   tlie     [h  T 

Then  we  went  away  from  tliem  ,  and  Holj  Spirit?  Does  H  d      J        h 

lo,  there  were  steps  before  our  ejes,  out  the  help  of  ma    t  A  h 

by  wiiich  we  ascended    and  retuined  three  thmgs  alone  co  1 

above  the  earth  and  into  the  sight  of  lion  lu  the  act  of  jus  f  by  f    h 

heaven, where  wewerebeiore"    Thise  and  do  not  those  th       co  In 

things   were    related   to    me   by    that  conducive  to  salvation         h       a 

spirit,  who,  with  a  hundred  others,  hid  piogre^sion  of  it  1  Wh      f        h 

ascended  from  the  lower  earth  ce-isorj  good  from  m  n  w  se 

390.  Sixth  R,EtArjo\.  In  the  north-  be  called  the  good  o       li,,    n  ^ 

ern   region  of  the  spiritual   world,  I  as  was  said,  contrib  te  1 

heard,  as  it  were,  a  roaring  of  waters ;  but,  if  any  one  does       f       h       k      f 

wherefore  I  went  up  thither,  and  when  salvation,  since  the  w  II    f  m 

I  w      n        th  'ng  d       d  I        d  this  cannot  but  regard  it  as  merit, 

!       d       n    se  as  f  as    mbl  d        should  rather  be  called  the  evQ  of 

Id         d    h        h  as  ligion.      There    were  two    gentiles  - 

hsefUfll  dd       h  anding    by   the   doorkeeper    in    the 

m       d     f  1    h     1  p  rch ;    and  they  heard  these  things, 

1       d      I  d    1         w  d  said  one  to  the  other, "  These  peo- 

doo  k    pe      1         wl   m  I      k  d     1  pie  have  not  any  religion.     Who  does 

were  there.    He  said,  '  That  they  were  not  see,  that  to  do  good  to  the  neighbor 

the  wise  of  the  wise,  ivho  among  them-  for  the  sake  of  God,  thus  with  God  and 

selves  conclude  supernatural  things."  from  God,  is  what  is  called  religion?" 

(lie  spoke  thus  from  his  simple  faith.)  And  the  other  said,  "  Their  faith  has 

And  I  said,  "  May  I  go  in  1"    He  said,  infatuated  them."  And  then  they  asked 

"You  may,  only  you  must  not  talk  any,  the    doorkeeper,   "Who    are   those?" 

since  I  have  leave  to  admit  gentiles.  The  doorlteeper  said,  "  They  are  wise 

who    stand   with    me    at    the   door."  Christians."     And  they  replied,  "  You 

Wherefore  I  entered;  and,  behold,  there  prate,  you  lie;  they  are  puppet-players, 

was  a  circus,  and  in  the  middle  of  it  a  they  talk  so."     And  I  went  away.     It 

pulpit,  and  a  company  of  wise  men,  so  was  from   the  divine  auspices  of  the 

called,  were  canvassing  the  mysteries  Lord  that  I  went  to  that  house,  and 

of  their  faith ;  and  then  the  question  or  that  they  then  deliberated  concerning 

pi'oposition  subjected  to  discussion  was,  those  things,  and  that  it  happened  as  il 

"  Whether  the  good  which  a  man  does  is  described. 

in  THE    STATE    OP  JUSTIFICATION  by        391.  Seventh  Relation,    Wliat  a 

faith,  or  in  its  progression  after  the  desolation  of  truth  and  theological  lean- 

ACT,  be  the  good  of  religion  or  not."  ness  there  are  at  this  day  in  the  Chris- 

They  said,  unanimously,  that,  by  the  fian  world,  was  made   known   to  me 

good  of  religion,  is  meant  the  good  from  conversing  with  many  of  the  laity 

which  contributes  to  salvation.     The  and  with  many  of  the  clergy  ir.    fh^. 

disou.^ion   was  vehement,   but    those  spiritual  world.     With  the  latter  ther^ 

prevailed   who    said    thai    the    goods  is  such  a  spiritual  indigence,  that  they 

which  a  man  does  in  the  state  or  pro-  scarcely  know  any  thing  else  than  that 

gression  of  faith  are  only  moral  goods,  there  is  a  trinity — the  Father,  Son  and 

which   conduce  to  prosperity   in    the  Holy  Spirit;  and  that  faith  alone  saves; 

world,  hut  contribute  nothing  lo  salva-  and  concerniig  the  Lord  Christ,  only 

tion ;  to  this  faith  only  contributes,  and  the  historical  things  concerning  Him 

they  confirmed  it  thus ;  "How  can  any  in  the  Evangelists ;  hut  as  to  the  other 

voluntary  good   of  man  be  conjoined  things  whicli  the  Word  of  both  Testa- 

with  free  grace?    Is  not  salvation  of  ments  teaches  concerning  Him,  as  that 

free  grace  t    How  can  any  good  from  the  Father  and  He  are  one ;  that  He 

man   be   conjoined  with  the  merit  of  is  in  the  Father  and  the  Father  in  Him ; 

Christ  1  Is  not  salvation  solely  by  that  t  that  Ho  has  all  power  in  heaven  and  in 

Ani/  how  can  the  ooeration  of  man  be  earth;  that  it  is  the  will  of  the  Fatbei 


^'iS'^ 


Concerning  Faith.  2B5 

ihal  they  should  believe   in  tlio  Son,  ed,  "It  is  effected  by  that  faith."  "Tell 

and  that  be  that  believeth  in  Him  hath  what  you  know  eoncetDing  love  and 

eternallife;  besides  many  other  tbJDga ;  chanty."    He  replied,  "  They  are  tha 

these  are  as  unknown  and  as  hidden  faith."     "Tell    what   you  think  con- 

fiom  them  as  those  things  which  are  at  ccrning  the  precepts  of  the  decalogue, 

the  bottom  of  the  ocean  ;  yea,  as  those  and    concerning  the  other  things    in 

which  lie  in  the  centre  of  the  earth ;  the  Word."    He  replied,  "  They  are  in 

and  when  those  things  are  produced  that  faith,"     Then  he  said,  "  You  will 

from  the  Word   and   read,  they   stand  therefore  do   nothing."       He   replied, 

as  if  they  heard  and  did  not  hear;  and  "Whatahall  I  do?  I  cannot  do  good, 

they  enter  into  their  eara  no  deeper  which  is  good,  from  myself"    He  said, 

than  the  whistling  of  the  wind,  or  the  "  Can  you  have  faith  from  yourself?" 

beating  of  a  drum.     The  angels,  who  He  replied,  "  I  do  not  inquire  into  this, 

.    are  at  times  sent  forth  by  the  Lord  to  I  shall  have  faith."    At  length  he  said, 

visit  the  Christian  societies  which  are  "  Do  you  know  any  thing  at  all  more 

in  the  world  of  spirits,  thus  under  hear-  concerning    salvation?"     He  replied, 

en,  lament  exceedingly,  saying,  "That  "  What  more,  since  salvation  is  by  that 

there  is  almost  as  much  dulness,  and  faith  alone?"    But  then  the  angel  said, 

thence  darkness,  in  the  things  of  sal-  "  You  answer  like  one  who  plays  with 

vation,  as  in  a  speaking  parrot;  they  one  note  of  a  harp;  I  hear  nothing  but 

sa}  also  that  the  learned  among  them  faith ;    if  you  know  that,  and  do  not 

under  tand,   in    spiritual    and    divine  know    any  thing  besides,  you    know 

th  ng    no  more  than  statues.  An  angel  nothing.  Go  and  see  your  companions.' 

o     e  related   to  me   the  conversation  He  went  and  found  them  in  a  desert, 

1  ch  he  had  with  two  of  the  clergy,  where  there  was  no  grass,  and  he  ask  ■ 

o  e  who  was  in  faith  separate  from  ed  why  it  was  so;    and  it  was  said, 

charty   another  who  was  in  faith  not  "Because  they  have  nothing  of  the 

fieparate.     With  the  one  who  was  in  church." 

faith  separate  from  charity  he  spoke  With  him  who  was  in  faith  conjoin- 
thus;  "  Friend,  who  are  you?"  Here-  ed  to  charity,  the  angel  spoke  thus; 
plied,  "I  am  a  Reformed  Christian,"  "Friend,  who  are  you?"  He  replied, 
"What  is  your  doctrine,  and  thence  "lam  a  Reformed  Christian."  "What 
religion?"  He  replied,  "It  is  faith."  is  your  doctrine,  and  thence  religion ?' 
He  said,  "What  is  your  faith?"  He  He  replied,  " Faith  and  charity."  He 
replied,  "My  faith  is,  that  God  the  said,  "These  are  two  things."  He  re- 
Father  sent  the  Son  to  lake  upon  Him  plied,  "  They  cannot  be  separated  " 
the  damnation  of  the  human  race,  and  He  said,  "  What  is  faith  1"  He  replied, 
that  we  are  saved  by  that,"  He  then  "To  believe  what  the  Word  teaches." 
questioned  him,  by  saying,  "What  He  said,  "What  is  charily?"  He  an 
more  do  you  know  concerning  salva-  swered,  "To  do  what  the  Word  teaeh- 
lion?"  Hereplied,  "Salvation  iaefTect-  es."  He  said,  "Have  you  only  he- 
ed by  faith  alone,"  He  said,  further,  lieved  those  things,  or  have  you  also 
"What  do  you  know  concerning  re-  done  them  ?"  He  replied,  "I  have  also 
demption?"  He  replied,  "It  was  made  done  them,"  The  angel  of  heaven 
by  the  passion  of  the  cross,  and  the  then  looked  at  him  and  said,  "My 
merit  of  it  is  imputed  by  means  of  that  friend,  come  with  me  and  dwell  with 
faith."  Again,  "What  do  you  know  us." 
concerning  regeneration  V  He  anawer- 


./Googlc 


Coneemmg  Charity, 


CHAPTER  VII. 


rON<;ERNING    CHARITY,    OR   LOVE    TOWARDS   THE    NEIGHBOR, 
AND  CONCERNING  GOOD  WORKS. 


392.  Having  treated  concerning  Eden;  that  it  is  so,  has  been  fully 
Faith,  we  now  proceed  to  treat  con-  shown  in  the  Arcana  Ccelestia,  pub- 
cerniiig  Charity,  becanse  faith  and  lished  at  London.  Moreover,  it  is  K 
charity  are  conjoined  like  truth  and  be  known,  tiiat  unless  charity  shoula 
good,  and  these  two  like  light  and  be  treated  of,  after  faith  has  been  treat- 
heat  in  the  time  of  spring.  This  is  ed  of,  it  could  not  be  comprehended 
said,  because  spiritual  light,  which  is  what  faith  is ;  since,  as  it  was  said  and 
the  light  which  proceeds  from  the  sun  shown  in  the  preceding  chapter,  /teVA 
of  the  spirituaJ  world,  in  its  essence  is  without  charity  is  not  faith,  and  char- 
truth  ;  wherefore  truth,  in  that  world,  ity  without  faith  is  not  charity ;  and 
wheresoever  it  appears,  shines  with  neither  of  tliua  lives  except  from  ike 
splendor  according  to  its  purity ;  and  Lord,  n.  355  to  361.  And  also.  That 
spiritual  heat,  which  also  proceeds  from  the  Lord,  charity  and  faith  make  one, 
that  sun,  in  its  essence  is  good.  These  like  life,  will  and  understanding  i  and 
things  are  said,  since  it  is  similar  with  that  rf  they  we  divided,  each  perishes, 
charity  and  faith  as  it  is  with  the  good  like  a  pearl  reduced  to  poteder,  n.  362 
and  the  true;  for  charily  is  the  com-  to  367.  And  moreover.  That  charity 
pies  of  all  things  of  good  which  a  man  and  faith  are  together  in  good  works, 
does  to  the  neighbor,  and  faith  is  the  n.  373  and  the  following, 
coraples  of  all  things  of  truth  which  a  393.  It  is  a  constant  truth,  that  char- 
man  thinks  concerning  God  and  con-  ity  and  faith  cannot  be  separated,  and 
cflrningthings  divine.  Since,  therefore,  still  man  have  spiritual  life,  and  thence 
lite  truth  of  faith  is  spiritual  light,  and  salvation.  That  it  is  so,  falls  of  itself 
iJie  good  of  charity  is  spiritual  beat,  it  info  the  understanding  of  every  man, 
i  ilJows  that  it  is  similar  with  these  two  even  when  not  cultivated  and  enriched 
aj  it  is  with  the  two  things  of  the  same  with  the  treasures  of  learning.  Who 
name  in  the  natural  world ;  namely,  does  not  see,  ftom  some  interior  per- 
that  from  their  conjunction  all  things  ception,  and  thence  assent  from  the 
upon  the  earth  flourish,  so  likewise  understanding,  when  he  hears  any  one 
from  their  conjunction  all  things  in  the  say,  That  whosoevtr  Uves  well  and  be- 
human  mind  flourish;  but  with  this  Ueves  aright,  is  saved?  And  who  does 
distinction,  that  natural  heat  and  light  not  reject  it  from  the  understanding, 
cause  the  things  upon  the  earth  to  as  a  lump  of  dirt  falling  into  the  eye, 
flourish,  but  that  spiritual  heat  and  when  he  hears.  That  whosoever  believes 
light  cause  the  things  in  the  human  aright,  and  does  not  live  wcU,  is  oLo 
mind  to  flourish,  and  that  this  flourish-  saved  ?  Since,  from  an  interior  percep- 
ing,  because  it  is  spiritual,  is  wisdom  tion,  it  then  falls  immediately  into  the 
and  intelligence.  There  is  also  a  cor-  thought,  how  can  any  one  believe 
respondenc*  between  them ;  wherefore  aright,  when  he  does  not  live  well? 
the  huma!n  mind,  in  which  charity  is  Andwhat,then,isbelievingbutapaint- 
conjoined  to  faith,  and  faith  to  charity,  ed  figure  of  faith,  and  not  a  living 
is  in  the  Word  likened  to  a  garden,  image  of  it^  In  like  manner,  if  any 
iiid  ia  aira   mc^int   by  the  garden  of  one  should  bear,  That  whosoever  liven 


^'a'^ 


and  concerning  Good   Works.                                •ZB'i 

well,   althouglt  lie  does  not    believe,  is  reason  why  charity  has  somef.hjtig  in 

saved,   does  not    the    understanding,  common  with  each  of  those  three  loves, 

while  it  revolves  this,  or  turns  it  over  is,  because  charity,  viewed  in  itself,  a 

and  over,  see,  perceive  and  think,  that  the  love  of  uses;  for  charity  wills  to  do 

this  does  not  cohere,  since  to  live  well  good  to  the  neighbor,  and  good  is  the 

is  from  God ;  for  all  good,  which  in  it-  same  with  use,  and  each  of  tliose  loves 

self  is  good,  is  from  God  ■!  What,  then,  regards  uses  as  its  ends;  the  love  of 

is  it  to  live  well,  and  not  to  believe,  but  heaven  spiritual  uses ;  the  love  of  the 

like  clay  in  the  hand  of  the  potter,  world  natural  uses,  which  may  be  caH- 

which  is  not  capable  of  being  formed  ed  civil  uses;  and  the  love  of  self  cor- 

inlo  any  vessel  of  use   in  the  spiritual  poreal  uses,  which  also  may  he  called 

kingdom,  but  only  in  a  natural  king-  domestic  uses,  for  one's  self  and  his 

doin  ?  And  besides,  who  does  not  see  own. 

a  contradiction  in  those  two  things,  3^5.  That  those  three  toves  are  in 

namely,  in  this,  That  he  is  saved  loAo  every  man,  from  creation,  and  thence 

believes,  and  does  not  live  well ;  and  in  by  nativity,  and  that  when  they  are 

this.  That  he  is  saved  who  lives  well,  rightly  subordinated  tbey  ]>erfect  man, 

and  does  not  believe  ?     Now,  because  and  when  not  rightly  subordinated  they 

to  live  well,  which  is  of  charity,  is  at  pervert  him,  will  be  demonstrated  in 

this  day  known,  and  is  not  known  {it  the  following  article;  here  it  is  proper 

is  known  what  it  is  to  live  well  nat-  only  to  observe,  that  those  three  loves 

uraliy,  and  it  is  not  known  what  it  is  are  then  rightly  subordinated,  when  the 

to  live  well  spiritually) ;  therefore  we  love  of  heaven  makes  the  head,  the 

Bhall  treat  concerning  this,  because  it  love  of  the  world  the  breast  and  belly, 

is  of  charity;  which  will  be  done  dia-  and  the  love  of  self  (he  feet  and  soles 

tincfly  in  a  series  fay  articles.  of  the  feet.     The  human  mind  is  dis- 

394.     I.  That  there  are  three  tinguished  info  three  regions,  as  has 

UNIVERSAL    Loves,     the     Love     op  been  several  times  said  above;     from 

Heaven,  the  Love  of  the  World,  the  highest  region  man  regards  God, 

AND  THE  Love  OF  Self.  from  the  second  or  middle,  the  world, 

An  exordium  is  made  from  these  and  from  the  third  or  lowest,  himself 
three  ioves,  because  tbey  are  the  uni-  The  mind,  because  it  is  such,  can  be 
versal  and  fundamental  of  all,  and  elevated  and  can  elevate  itself  upwards, 
because  charity  has  something  in  com-  becatise  to  God  and  heaven  ;  it  can  be 
mon  with  each  of  them;  for  by  the  ditfused  and  can  diffuse  itself  to  the 
I  3VB  op  Hf.aven  is  meant  love  to  the  sides  in  all  directions,  because  into  the 
I  ord,  and  also  love  towards  the  neigh-  world  and  its  nature ;  and  it  can  be 
bw;  and  because  each  of  these  regards  lowered  and  can  lower  itself  down- 
use  as  the  end,  it  may  fae  called  the  wards,  because  to  the  earth  and  to 
love  of  uses.  The  Love  of  the  hell.  Tn  these  respects  the  sight  of 
World  is  not  only  the  love  of  wealth  the  body  emulates  the  sight  of  the 
and  possessions,  hut  also  the  Jove  of  all  mind ;  that  also  is  capable  of  looking 
the  things  which  the  world  affords,  and  upwards,  of  looking  around,  and  of 
which  delight  the  senses  of  the  body  ;  looking  downwards.  The  human  mind 
as  beauty  the  eyes,  harmony  the  ears,  is  like  a  house  of  three  stories,  between 
fi'agrance  the  nostrils,  delicacies  the  which  there  is  a  communication  by 
tongue,  softness  the  skin;  and,  more-  meansof  stairs,  in  the  highest  of  which 
over,  decent  clothe?,  commodious  hab-  dwell  angels  from  heaven,  in  the  mid- 
itations  and  social  parties,  thus  all  die,  men  from  the  world,  and  in  the 
Ihe  delights  from  these  and  from  many  lowest,  genii  or  evil  spirits.  The  man 
(■ther  objects.  The  Love  op  Self  is  in  whom  those  three  loves  are  rightly 
not  only  the  love  of  honor,  glory,  fame  subordinated  can  ascend  and  descend 
and  eminence,  but  also  the  love  of  at  pleasure ;  and  when  he  ascends  to 
meriting  and  procuring  offices,  and  the  highest  story,  he  is  there  in  compa- 
ihus  of  reigning   over  others.      The  ny  with  the  angels,  as  an  angel ;  and 


hvCoo^^lc 


288  Concerning  Chanty, 

when  he  descends  thence  to  the  mid-  standing,  and  this  illuMratcd  when  (he 
die,  he  is  there  in  company  with  men,  Word  is  read,  but  as  a  lamp  in  the 
as  a  man-angel ;  and  when  from  this  hand  without  a  lighted  candle,  such  a? 
he  descends  farlher,  he  is  in  company  there  was  in  the  hands  of  the  five  fool- 
with  genii,  as  a  man  of  the  world,  and  ish  virgins,  who  had  no  oil.  Concern- 
instructs,  reproves  and  tames  them,  ing  each,  therefore,  in  its  order. 
In  the  man  in  whom  those  three  loves  397.  (1.)  Concerning  the  WiH  ana 
are  rightly  subordinated,  they  are  also  tlie  Understanding. 
arranged  together  in  such  a  manner,  1.  Man  has  two  faculties  which  make 
that  the  highest  Jove,  which  is  the  love  his  hfe;  one  is  called  the  will,  and 
of  heaven,  is  inwardly  in  the  second,  the  other  the  understanding ;  they  are 
which  is  the  love  of  the  world,  and  by  distinct  from  each  other,  but  so  ere- 
this  in  the  third  or  lowest,  which  is  the  ated  that  they  may  be  one,  and  when 
love  of  self;  and  the  love  which  is  they  are  one,  they  are  called  the  mind. 
within  directs  that  which  is  without.  Wherefore  they  are  the  human  mind, 
at  its  pleasure ;  wherefore,  if  the  love  and  all  the  life  of  man  is  there,  in  its 
of  heaven  is  inwardly  in  tJie  iove  of  the  principles,  and  thence  in  the  body, 
world,  and  by  this  in  the  Jove  of  self,  2.  As  all  things  in  the  universe,  whicn 
man  does  uses  in  each,  from  the  God  are  according  to  order,  refer  them- 
of  heaven.  Those  three  loves  in  opera-  selves  to  good  and  truth,  so  all  the 
ting  are  like  will,  understanding  and  things  with  man  tothewilland  the  uii- 
action.  The  will  flows  into  the  un-  derstanding ;  for  the  good  with  man  is 
derstanding,  and  there  provides  for  it-  of  his  will,  and  the  truth  with  him  is  of 
self  means  by  which  it  produces  action,  his  understanding ;  for  these  two  faciil- 
But  more  will  be  seen  concerning  ties, or  these  two  livesof  man,  are  th«ir 
these  in  the  following  article,  where  it  receptacles  and  subjects ;  the  will  is  the 
will  be  demonstrated,  that  those  three  receptacle  and  subject  of  all  of  the 
loves,  if  they  are  rightly  subordinated,  good,  and  the  understanding  is  the  re- 
oerfect  man  ;  but  if  they  are  not  right-  ceptacle  and  subject  of  all  of  the  true. 
ij  subordinated,  they  pervert  and  in-  The  good  and  the  truth  with  man  are 
vert  him.  not  any  where  else ;  and  because  the 
396.  But  in  order  that  those  things  good  and  the  truth  with  man  are  not 
which  follow  in  this  chapter,  and  in  any  where  else,  thence  also  love  and 
the  succeeding  ones,  concerning  Free-  faith  are  not  any  where  else,  since  love 
Agency,  and  concerning  Reformation  is  of  good,  and  good  is  of  love,  and 
and  Regeneration,  &.c,,  may  be  set  faith  is  of  truth,  and  truth  is  of  faith, 
forth  in  the  light  of  reason,  to  be  clear-  3.  The  will  and  the  understanding 
ly  seen,  it  is  necessary  that  some  things  also  make  the  spirit  of  man;  for  his 
be  premised  concerning  the  Will  wisdom  and  intelUgence,  and  likewise 
*KD  THE  UNnERSTANniNQ  ;  concem-  his  love  and  charity,  reside  there,  and 
ing  Good  and  Tiujth  ;  concerning  in  general  his  life ;  the  body  is  only 
Love  in  general;  concerning  the  obedience.  4.  There  is  nothing  which 
LovG  or  THE  Would,  and  the  Love  it  is  more  important  to  know,  than  how 
OP  Self  in  particulae;  concerning  the  will  and  the  understanding  make 
THE  External  and  the  Internal  one  mind ;  they  make  one  mind  a^ 
Man;  and  concerning  the  merely  good  and  truth  make  one,  for  there 
Natural  and  Sensual  Man.  These  is  a  similar  marriage  between  the  will 
things  shall  be  laid  open,  lest  the  ra-  and  the  understanding  as  there  is 
tional  sight  of  man,  in  contemplating  between  good  and  truth ;  what  that 
those  things  which  follow  hereafter,  marriage  is,  will  be  evident  from 
should  be,  as  it  were,  in  a  thick  cloud,  those  things  which  will  presently  be 
and  in  that  should,  as  it  were,  run  adduced  concerning  the  good  and  the 
through  the  streets  of  a  city,  until  he  true;  namely,  that  as  good  is  tne  , 
knows  not  the  way  home.  For  what  very  esse  of  a  thing,  and  truth  is  the 
is  theological  science  without  under-  extstere  of  a  thing  thence,  so  the  v',.. 


^'a'^ 


and  concerning  Good   Works.  J89 

with  man  is  the  very  es»e  of  hia  life,  that  good  loves  ihe  truth,  and,  re- 
and  the  understanding  the  existere  of  ciprocally,  the  truth  loves  good,  and 
life  thenM;  for  the  good  which  is  of  that  one  desires  to  be  conjoined  with 
the  will,  forms  itself  in  the  under-  the  other.  The  man  of  the  church, 
standing,  and  exhibits  itself  to  be  who  has  no  such  love  and  such  desire, 
seen.  is  not  in  the  heavenly  marriage ;  con- 

398.  (2.)  Concerning  Good  and  sequently,  the  church  is  not  as  yet  in 
Truth.  him,  since   the  conjunction  of  good 

1.  All  things  in  the  universe  which  and  the  truth  makes  the  church.  6. 
are  in  divine  order,  refer  themselves  There  are  many  kinds  of  good ;  in 
to  good  and  truth.  There  is  noth-  goneraJ,  there  is  spiritual  good  and 
ing  in  heaven,  and  nothing  in  the  natural  good,  and  both  are  conjoined  in 
world,  which  does  not  refer  itself  to  genuine  moral  good.  As  goods  are, 
these  two;  the  reason  is,  because  so  are  truths;  because  truths  are  of 
they  both,  good  as  well  as  truth,  good  and  are  the  forms  of  good.  7; 
proceed  from  God,  from  whom  are  all  As  it  is  wilh  good  and  the  truth, 
things.  2.  Thence  it  is  manifest,  that  so  it  is,  as  an  opposite,  with  evil 
it  is  necessary  for  man  to  know  what  and  the  false ;  for,  as  all  things  in 
good  is,  and  what  truth  is,  and  how  the  universe  which  are  according  to 
the  one  has  respect  Co  the  other,  divine  order  refer  themselves  to  good 
and  how  one  is  conjoined  to  the  other,  and  the  true,  so  all  the  things  which 
But  if  is  especially  necessary  for  the  are  contrary  to  divine  order  refe 
man  of  the  church;  for,  as  all  the  themselves  to  evil  and  the  false.  Ant 
things  of  heaven  refer  themselves  to  as  good  loves  to  be  conjoined  to  tb; 
good  and  truth,  so  likewise  do  all  truth  and  the  truth  to  good,  so  evi 
the  things  of  the  church,  because  loves  to  be  conjoined  to  the  false  and 
the  good  and  the  truth  of  heaven  are  the  false  to  evil.  And,  also,  as  all 
also  the  good  and  the  truth  of  the  intelligence  and  wisdom  are  born  ironi 
church,  3.  It  is  according  to  divine  the  conjunction  of  good  and  the  truth, 
order,  that  good  and  truth  should  so  all  insanity  and  folly  are  from  thii 
be  conjoined,  and  not  separated,  so  conjunction  of  evi!  and  the  false, 
that  they  may  be  one  and  not  two,  for  The  conjunction  of  evil  and  the  false, 
they  proceed  together  from  God,  and  viewed  interiorly,  is  not  a  marriage, 
they  are  conjoined  jn  heaven,  and  but  adultery.  8.  From  this,  that  evil 
therefore  they  will  be  conjoined  in  the  and  the  false  are  opposite  to  good  and 
church.  The  conjunction  of  good  the  troth,  it  is  manifest  that  Qie  truth 
and  truth  is  called  in  heaven  the  cannot  be  conjoined  to  evil,  nor  good 
heavenly  marriage,  for  all  who  are  to  the  false  of  evil ;  if  the  truth  be 
there  are  in  this  marriage.  Thence  it  adjoined  to  evil,  it  becomes  no  longer 
is  that  in  the  Word  heaven  is  com-  true,  but  false,  because  it  is  falsified ; 
pared  to  a  marriage,  and  that  the  Lord  and  if  good  be  adjoined  to  the  false 
is  called  a  Bridegroom  and  Husband,  of  evil,  it  becomes  no  longer  good,  but 
and  heaven  and  likewise  the  church,  evil,  because  it  is  adulterated.  But  the 
the  bride  and  wife.  The  reason  why  false,  not  of  evil,  may  be  conjoined  to 
heaven  and  the  church  are  so  called,  good.  9.  No  one  who  is  in  evil  and  the 
is,  because  all  who  are  there  receive  false  thence  from  confirmation  and  life, 
the  divine  good  in  the  truth.  4.  All  can  know  what  are  good  and  truth, 
the  intelligence  and  wisdom,  which  the  since  he  believes  his  evil  to  be  good, 
angels  have,  is  from  that  marriage,  and  thence  he  believes  his  false  to  be 
and  not  any  from .  the  good  separate  true ;  but  every  one  who  is  in  good  and 
firom  the  truth,  nor  from  the  truth  the  truth  thence,  from  confirmation 
separate  from  the  good ;  the  case  is  and  life,  may  know  what  is  evil  ar  d 
aimjlarwith  the  men  of  the  church.  5.  false;  the  reason  is,  because  all  the 
Sin'-e  the  conjunction  of  good  and  good  and  'ta  truth  are,  in  their  essence, 
truth  is  like  a  martiage,  it  is  manifest  heavenly ,  but  aJ!  evil  and  the  false 
37 


bv  Cookie 


290  Concerning  Chanty, 

thence  are,  in  their  essence,  infernal ,  death,  cannot  be  changed,  because  it 
and  every  thing  heavenl)  is  m  ihe  is  the  man  himself.  5.  All  the  de- 
light, and  every  thing  internal,  m  light,  pleasure  and  happiness  of  every 
darkness.  one,  are  from  hia  ruling  love,  and  ac- 

399.  (3.)  Concermng  Love  m  gen-  cording  lo  it;  for  that  which  a  man 

eral.  loves,  he  calls  delightful,  because  he 

1.  The  very  life  of  man  is  his  love;  feels  it;  but  that  which  he  thinks  and 
and  as  the  love  is,  such  is  the  life,  yea,  does  not  love,  he  may  also  ball  delight- 
such  is  the  whole  man;  but  it  is  the  ful,  but  it  is  not  the  delight  of  his  life, 
ruling  or  reigning  love  which  makes  The  deligiit  of  the  love  is  what  is  good 
the  man.  This  love  has  several  loves  to  a  man,  and  the  opposite  is  what  is 
subordinate  to  it,  which  are  deriva-  evil  to  him.  6.  There  are  two  loves, 
tions.  These  appear  in  various  forms,  from  which,  as  from  their  very  foun- 
bm  still  they  are  every  one  of  them  in  tains,  all  goods  and  truths  exist;  and 
the  ruling  love,  and  with  tliat  they  make  there  are  two  loves  from  which  all  evils 
one  kingdom.  The  ruling  love  is,  as  and  faJses  exist.  The  two  loves  from 
it  were,  their  king  and  head ;  it  directs  which  are  all  goods  and  truths,  are 
them,  and  by  them,  as  by  mediate  ends,  love  to  the  Lord,  and  love  towards  the 
it  regards  and  intends  its  own  end,  neighbor;  but  the  two  loves  from  which 
which  is  the  primary  and  last  of  all ;  are  all  evils  and  falses,  are  the  love  of 
aud  this  both  directly  and  indirectly,  self,  and  the  love  of  the  world. ,  These 
2.  That  which  is  of  the  ruling  love  is  two  loves,  when  they  rule,  are  entirely 
what  is  loved  above  all  things.  That  opposite  to  those  two  loves,  7.  The 
which  a  man  loves  above  all  things,  is  two  loves,  which,  as  vi^as  said,  are  love 
continually  present  in  his  thought,  to  the  Lord  and  love  towards  the  neigh- 
because  in  his  will,  and  makes  his  bor,  make  heaven  with  man,  for  those 
teriest  life.  As,  for  example,  he  who  reign  in  heaven;  and  because  they 
loves  riches,  whether  money  or  posses-  make  heaven  with  man,  they  also  make 
sions,  above  all  things,  continually  re-  the  church  with  him.  The  two  loves 
Tolves  in  his  mind  how  he  may  procure  from  which  are  all  evils  and  falses, 
them  for  himself;  he  inwardly  rejoices  which,  as  was  said,  are  the  love  of  self 
when  he  gains;  he  inwardly  grieves  and  the  love  of  the  world,  make  hell 
when  he  loses ;  his  heart  is  in  them,  with  man ;  for  those  reign  in  hell  con 
He  who  loves  himself  above  all  things,  sequently,  they  also  destroy  the  ch  irch 
remembers  himself  in  every  thing;  he  with  him.  8.  The  two  loves  from 
thinks  of  himself,  he  speaks  of  himself,  which  are  all  goods  and  truths  wh  ch 
he  acts  for  the  sake  of  himself,  for  his  as  was  said,  are  the  loves  of  hedven 
ifeis  the  lifeof  self.  3.  Amanhasfor  open  and  form  the  internal  spir  tual 
an  end  what  be  loves  above  all  things ;  man,  for  they  reside  there  but  the 
that  he  regards  in  each  and  every  two  loves  from  which  are  all  evils  and 
thing ;  it  is  in  his  will,  like  the  latent  falses,  which,  as  was  said,  are  the  loves 
current  of  a  river,  which  draws  and  of  hell,  when  they  rule  shut  up  and 
carries  him  away,  even  when  he  is  destroy  the  n  na  p  m  nd 
doing  something  else,  for  it  is  that  make  mat  u  al  d 
which  animates  him.  Such  is  that  cording  to  e  d  g  d  q 
which  one  explores  in   another,  and  their  domin    n 

also  sees,  and  by  it  he  either  leads  liim,        400.  (4.)  C  n  an    g    h    L        f 

or  acts  with  him.     4.  A  man  is  alto-  Self,  and    h    L         f   he  n     Id    n 

gether  such  as  the  ruling  principle  of  partiadnr. 
his  life  is  ;  by  this  he  is  distinguished        1.  The 

from  others ;    according  to   this,   his  to  one's  se  d  n  h  rs 

heaven  is  made,  if  he  is  good,  and  his  except  for  k  n  n 

hell,  if  he  is  evil ;  it  is  his  very  will,  the  church  ny 

his  proprium,  and  hia  nature ;  for  it  is  human  soc  o  n  n 

the  very  esse  of  his  life.     This,  after  as  also  to  do  good        h    n  h 


lostecb,  Cookie 


and  concerning  Good   Works.  29j 

aake  of  oi;c  s  own  fame,  honor  and  as  he  loves  domestics,  because  they 
glory ;  and  unless  it  sees  these  in  the  serve  him.  Thence  it  follows,  that  he 
good  which  it  does  them,  it  says  in  who  is  in  the  love  of  self,  wishes  that 
heart,  "What  matters  it 'I  Why  should  the  church,  his  country,  human  socie- 
I  do  this?  What  good  will  it  be  to  ties,  and  his  fellow  citizens  should 
me?"  And  thus  he  omite  it.  Whence  serve  him,  and  not  he  them  ;  he  places 
it  is  manifest  that  he  who  is  in  the  love  himself  above  them,  and  them  below 
of  self  does  not  love  the  church,  nor  his  himself.  6.  Further,  as  far  as  any  one 
country,  nor  society,  nor  his  fellow  citi-  is  in  heavenly  love,  which  is  to  love 
zen,  nor  any  thing  truly  good,  but  only  uses  and  goods,  and  to  be  affected  with 
himseifandhisown.  2.  A  man  is  in  the  delight  of  heart  in  the  performance  of 
loveof  self,  when,  in  those  things  which  them,  ao  far  he  is  led  by  the  liord;  be- 
he  thinks  and  does,  he  does  not  regard  cause  that  is  the  love  in  which  He  is, 
the  neighbor,  thus  not  the  public,  still  and  which  is  from  Him ;  but  as  far  as 
less  the  Lord,  but  only  himself  and  his  any  one  is  in  the  love  of  self,  so  far  he 
own ;  consequently,  when  he  does  all  is  led  by  himself,  and  so  far  he  is  led 
things  for  the  sake  of  himself  and  his  by  his  proprium,  and  the  proprium  of 
own, and  if  forthesakeof  the  public,  it  man  is  nothing  but  evil;  for  it  is  his 
is  only  that  it  may  appear,  and  if  for  the  hereditary  evil,  which  is  to  love  him- 
neighbor,  it  is  only  that  he  may  favor  self  in  preference  to  God,  and  the 
him.  3.  It  is  said,  for  the  sake  of  world  in  preference  to  heaven.  7.  The 
himielfand  his  own;  for  he  who  loves  love  of  self  also  is  such  that,  as  far  as 
.  himself,  also  loves  his  own,  which  are,  the  reins  are  given  to  it,  that  is,  as  far 
in  particular,  his  children  and  grand-  as  external  bonds,  which  are  fears  for 
children,  and,  in  general,  aJl  who  make  the  law  and  its  penalties,  and  for  the 
one  with  him,  whom  he  calls  his  own;  loss  offame,honor,gain, office,  and  life, 
to  love  these  and  those  is  also  to  love  areremoved,sofaritrages,even  tosuch 
himself,  for  he  regards  them,  as  it  were,  a  degree  that  it  wishes  to  rule  not  only 
in  himself,  and  himself  in  them.  Among  over  all  the  world,  but  also  over  heaven, 
those  whom  he  calls  his  own,  are  like-  yea,  over  God  himself;  it  has  nowhere 
wise  all  who  praise,  honor  and  worship  any  bound  or  end.  This  lurks  in  every 
him;  others,  indeed,  he  looks  upon  one  who  is  in  the  love  of  self,  although 
with  the  eyes  of  his  body,  as  men,  but  it  is  not  manifest  to  the  world,  where 
with  the  eyes  of  his  spirit,  scarcely  the  said  reins  and  bonds  restrain  it; 
otherwise  than  as  phantoms.  4.  That  and  every  such  one,  where  an  insupera- 
man  is  in  the  love  of  self,  who  despises  ble  obstacle  occurs,  stops  there  until  it 
his  neighbor  in  comparison  with  him-  becomes  superable ;  hence  it  is,  that 
self,  who  esteems  him  an  enemy  if  a  man  who  is  in  such  love,  does  not 
he  does  not  favor  him,  if  he  does  not  know  that  such  a  vast,  unbounded  de- 
venerate  and  worship  him.  He  is  still  sire  lurks  within  him.  That  it  is  so, 
more  in  the  love  of  self,  who,  for  that  however,  every  one  may  see  in  poten- 
reaaon,  hates  and  persecutes  his  neigh-  tates  and  kings,  who,  not  being  subject 
bor;  and  still  more,  who,  for  that  rea-  to  such  reins,  bonds  and  insuperable 
son,  hums  with  revenge  gainst  him,  obstacles.rush  forth  and  subjugate  prov- 
and  desires  his  destruction.  Such  at  inces  and  kingdoms,  as  far  as  they 
length  love  to  exercise  cruelty.  5.  succeed,  and  a»pire  after  unlimited 
From  a  comparison  with  heavenly  love,  power  and  glory ;  and  still  more  in 
it  may  be  evident  what  the  love  of  self  those  who  extend  their  dominion  tn 
is.  Heavenly  love  is  to  love  the  uses  heaven,  and  transfer  to  themselves  all 
for  the  sake  of  uses,  or  the  goods  for  the  divine  power  of  the  Lord  ;  tho'ip 
he  sake  of  goods,  which  a  man  per-  continually  desire  more.  8.  There  are 
forms  for  the  church,  for  his  country,  two  kinds  of  dominion,  one  of  love  to- 
for  human  society,  and  for  a  follow  cit-  wards  the  neighbor,  and  the  other  of 
izen;  but  he  who  loves  thoso  things  the  love  of  self.  These  two  dominions 
Ibr  the  sake  of  himself,  loves  them  only  are  opposite  to  each  other.     He  who 


292  Cuiturmng  Chaiity, 

exercises  dominion  from  love  towarda  eral,  contempt  of  others,  envy,  eumity 
Ibe  neighbor,  wills  good  to  all,  and  against  those  who  do  not  favor  theui_ 
loves  nothing  more  than  to  perform  h<Ktility  thence,  hatred  of  various  kinds, 
uses,  thus  to  son  Bothers,  for  to  serve  revenge,  cunning,  deceit,  unmerciful* 
others,  is  to  do  goiMi  to  otherb  from  ness  and  cruelty  ;  and  where  such  evils 
good  will,  and  to  perform  uses;  this  is  are,  there  is  also  a  contempt  of  God 
his  love,  and  this  is  tbe  delight  of  his  and  of  divine  things,  which  are  the 
heart ;  he,  also,  the  more  he  is  exalted  truths  and  goods  of  the  church ;  if  they 
to  dignities,  is  the  more  delighted,  not  honor  these,  it  is  only  with  the  mouth, 
on  account  of  the  dignities,  but  on  ac-  and  not  with  the  heart.  And  because 
count  of  the  uses  which  he  is  then  able  such  evils  are  thence,  there  are  also 
to  perform  in  greater  abundance,  and  similar  falses,  for  falses  are  from  evils. 
ia  a  larger  sphere  ;  such  is  the  domin-  II.  But  the  love  of  the  wobuj  is, 
ion  in  the  heavens.  But  he  who  exer-  to  wish  to  appropriate  to  one's  self,  hj 
cises  dominion  ftom  the  love  of  self,  any  arts  whatever,  the  wealth  of  others, 
wills  good  to  none,  but  only  to  himself  and  to  set  the  heart  upon  riches,  and 
and  liis  own ;  the  uses  which  he  per-  to  suffer  the  world  to  draw  it  back  and 
forms  are  for  the  sake  of  his  own  honor  lead  it  away  from  spiritual  love,  which 
and  glory,  which  are  to  him  the  only  is  love  towards  the  neighbor,  thus  from 
uses;  his  end  in  serving  others  is,  thai  heaven.  Those  are  in  the  love  of  the 
he  may  be  served,  honored,  and  exer-  world  who  desire  to  appropriate  to 
cise  dominion ;  he  seeks  dignities,  not  themselves  the  goods  of  others  by  vari- 
for  the  sake  of  the  good  which  he  may  ous  arts,  especially  by  cunning  ant' 
perform,  but  that  he  may  be  in  emi-  deceit,  esteeming  tbe  good  of  the  neigh- 
nence  and  glory,  and  thence  in  the  bor  of  no  account.  Those  who  are  in 
delight  of  his  heart.  9.  The  love  of  that  love  covet  the  goods  of  others,  and, 
dominion  or  of  ruling  remains  also  with  so  far  as  they  do  not  fear  tbe  laws,  and 
every  one  ailer  the  life  in  the  world;  the  lossoffanieonaccountof  gain,  they 
fiut  those  who  have  ruled  from  love  deprive  them,  yea,  rob  them,  of  theii 
towards  the  neighbor,  are  also  intiusted  goods.  12.  But  the  love  of  the  world 
with  the  office  of  ruling  in  the  heavens,  is  not  opposed  to  heavenly  love  to 
and  then  they  do  not  rule,  but  the  uses  such  a  degree  as  the  love  of  self  is, 
and  goods  which  they  love,  and  when  srace  there  are  not  so  great  evils  eon- 
uses  and  goods  rule,  the  Lord  rules,  cealed  in  it.  13.  That  love  is  mani- 
But  those  who,  in  the  world,  ruled  from  fold ;  it  is  the  love  of  wealth,  that  they 
the  love  of  self,  after  the  life  in  tbe  may  be  exalted  to  honors ;  it  is  the  love 
world,  are  deprived  of  authority,  and  of  honors  and  dignities,  that  they  may 
are  reduced  to  servitude.  Hence  now  gain  wealth;  it  is  the  love  of  wealth 
it  is  known  who  are  in  the  love  of  self;  for  the  sake  of  various  uses  by  which 
it  matters  not  how  they  appear  in  the  they  are  delighted  in  the  world;  it  is 
external  form,  whether  elated  or  sub-  theloveof  wealth  for  the  sake  of  wealth 
missive,  for  such  things  are  in  the  in-  alone;  snob  is  the  love  of  misers;  and 
ternal  man,  and  the  internal  man  is  thus  in  other  instances.  The  end  for 
by  most  people  concealed,  and  the  ex-  which  wealth  is  desired  is  called  use, 
ternal  is  taught  to  counterfeit  those  and  the  end  or  use  is  that  from  which 
things  which  are  of  the  love  of  the  the  love  derives  its  qualify;  for  the 
public  and  of  the  neighbor,  thus  con-  love  is  such  as  the  end  in  view  is ; 
trary  things ;  and  this  also  for  the  sake  other  things  serve  it  as  means.  14. 
of  self,  for  they  know  that  the  love  of  In  a  word,  the  love  of  self  and  the  love 
•he  Dublic  and  of  tbe  neighbor  interi-  of  tbe  world  are  altogether  opposite 
orly  aftects  all,  and  that  they  are  so  to  love  to  tbe  Lord  and  love  towards 
far  esteemed ;  that  it  does  affect,  is  the  neighbor ;  wherefore  tbe  love  of 
because  heaven  flows  into  that  love,  self  and  the  love  of  the  world,  as  they 
10.  The  evils  which  are  with  those  have  been  described  above,  are  infernal 
who  are  in  the  love  of  self,  are,  in  gen-  loves ;  they  also  reign  in  hell,  and  like- 


b,C.OOglc 


and.  concerning  Good   Works.  29j 

HJaemake  hell  with  man;  but  love  to  the  it  does  not  know  it,  and  after  its  sepa- 

Lofd  and  love  towards  the  neighbor  are  ration  from  the  body,  it  comes  among 

heavenly  loves ;  they  also  reign  in  heav-  the  angels.      But  the  internal  man, 

en,  and  likewise  make  heaven  with  man.  with  the  evil,  is  a  satan,  and  also  while 

401.    (5.)    Concerning  the  Internal  it  lives  in  the  body,  it  is  in  society  with 

and  the  External  Man.  them,  and  likewise  after  its  separation 

Man  i^  so  created,  that  he  is  at  the  from  the  body  it  comes  among  them. 
same  time  in  the  spiritual  world  and  in  6.  The  interiors  of  the  mind  with  those 
the  natural  world.  The  spiritual  world  who  are  spiritual  men  are  actually  ele- 
is  where  angels  are,  and  the  natural  vated  towards  heaven,  for  they  regard 
world  where  men  are.  And  because  that  tirst  of  all;  but  the  interiors  of  the 
man  is  so  created,  therefore  there  ia  mind  with  those  who  are  merely  natural 
given  to  him  an  internal  and  an  es-  are  turned  away  from  heaven,  and 
ternal;  an  inlemal,  by  which  he  is  in  turned  to  the  world  because  they  re- 
the  spiritual  world,  and  an  external,  by  gard  this  first  of  all  t>^  Tl  ose  wl  o 
vfhich  he  is  in  the  natural  world.  His  entertain  only  a  general  dea  coi  cern 
internal  is  what  is  called  the  internal  ing  the  internal  and  the  exter  lai  ran 
man,  and  his  eKternal  what  is  called  believe  that  the  nter  lai  nan  s  tha 
the  external  man.  2.  Every  man  has  which  thinks  and  wh  ch  v  lis  and  ie 
an  internal  and  an  external,  but  it  is  external  that  wh  ch  ipeak  and  vhich 
different  with  the  good  from  what  it  is  acts;  since  to  th  ik  aid  to  n  II  are  in 
with  the  evil.  The  internal  with  the  ternal,  and  to  speak  and  to  act  are  ex- 
good  is  in  heaven  and  its  light,  and  the  ternal.  But  it  should  be  known  that 
external  in  the  world  and  its  light,  and  when  a  man  thinks  and  wills  well  con- 
th is  light  with  them  is  illuminated  by  cerning  the  Lord,  and  concerning  those 
the  light  of  heaven;  and  thus,  with  things  which  are  of  the  Lord,  and  like- 
them,  the  internal  and  the  external  wise  concerning  the  neighbor,  and  con- 
act  as  one,  like  cause  and  effect,  or  cerning  those  things  which  are  of  the 
like  prior  and  posterior.  But  with  the  neighbor,  he  then  thinks  and  wills 
evil  the  internal  is  in  hell  and  in  its  from  a  spiritual  internal,  because  from 
light,  which  light,  with  respect  to  the  the  faith  of  truth  and  from  the  love  of 
light  of  heaven,  is  thick  darkness,  and  good ;  but  that  when  a  man  thinks  ill 
their  external  may  be  in  light  similar  concerning  them,  and  wills  evil  to 
tC'that  in  which  the  good  are;  where-  them,  he  then  thinks  and  wills  from 
fore  it  is.  inverted.  Thence  it  is  that  an  infernal  internal,  because  from  the 
ibe  evil  can  speak  and  teach  concern-  faith  of  the'false,  and  from  the  love  of 
ing  faith,  concerning  charity,  and  con-  evil.  In  a  word,  as  far  a>!  a  man  is  m 
cerning  God,  but  not  like  the  good,  love  to  the  Lord  and  in  love  to  the 
from  faith,  charity  and  God.  3.  The  neighbor,  so  far  he  is  in  a  spiritual  in- 
internaJ  man  is  what  is  called  the  spir-  ternal,  and  from  it  he  thinks  and  wdia, 
itual  man,  because  it  is  in  the  light  of  and  likewise  from  it  he  speaks  and 
heaven,  which  light  is  spiritual;  and  acts;  but  as  far  as  a  man  is  in  the  love 
the  external  man  is  what  is  called  the  of  self  and  in  the  love  of  the  world,  so 
natural  man,  because  it  is  in  the  light  far  he  thinks  and  wills  from  hell,  al- 
of  the  world,  which  light  is  natural,  though  he  speaks  and  acts  otherwise 
The  man  whose  internal  is  in  the  light  7.  It  is  so  provided  and  ordered  by 
of  heaven,  and  whose  exlernal  is  in  the  the  Lord,  that,  as  far  as  a  man  thinks 
light  of  the  world,  is  a  spiritual  man  as  and  wills  from  heaven,  so  far  the  spir- 
to  both,  for  spiritual  light  from  within  itual  man  is  opened  and  farmed ;  the 
illuminates  the  natural  light  and  makes  opening  is  into  heaven,  even  to  the 
it  as  its  own ;  but  the  case  is  reversed  Lord,  and  the  forming  is  to  those  things 
willi  the  evil. -' 4.  The  internal  spirit-  which  are  of  heaven.  But,  on  the  other 
ual  man,  viewed  in  itself,  is  an  angel  hand,  as  far  as  a  man  thinks  and  wills, 
of  heaven,  and  also,  while  it  lives  in  the  not  from  heaven,  but  from  the  world, 
body,  is  in  society  with  angels,  although  so   far  the  internal   spiritual  man  is 


kCoo^^Ic 


294  Concerning  Charity, 

closed,  and  the  esternal  is  opened  and  outwardly  he  can  apeak  in  favor  of 

formed ;  tlie  opening  is  inlo  the  world,  them  ardently,  according  to  the  domin- 

and  the  forming  is  to  those  things  which  ion  attaiuable  by  means  of  them.     4. 

are  of  hell.     8.  Those  with  whom  the  That  sensual  men  reason  keenly  and 

mternal  spiritual  man  ia  opened  into  shrewdly,  because  their  thought  is  so 

heaven  to  the  Lord,  are  in  the  light  of  near  the  speech  that  it  is  almost  in  it, 

heaven   and  in  illumination   from   the  and,  as  it  were,  in  the  lips ;   and   be- 

Lord,  and  thence  intelligence  and  wis-  cause  they  place  all  intelligence  in  the 

dom ;  these  see  truth  from  the  light  of  speech  from  memory  alone,     5,  That 

truth,  and  perceive  good  from  the  love  some  of  them  can  confirm  whatever 

of  good.     But  those  with  whom  the  in-  they  please,  and  falses  dexterously ;  and 

ternal  spiritual  man  is  closed,  do  not  that   after  confirmation    they    believe 

know  what  the  internal  man  is,  neither  them  to  be  true ;  but  that  they  reason 

do  they  believe  the  Word,  nor  a  life  and  confirm  from  the  fallacies  of  the 

after  death,  nor  those  things  which  are  senses,  by  which  the  common  people  are 

of  heaven  and  the  church;    and  be-  captivated   and  persuaded.     6.    That 

cause  they  are  only  in  natural  light,  sensual  men  are  cunning  and  malicious 

they  believe  nature  to  be  from  itself  above  all  others.     7.  That  the  interiors 

and  not  from  God ;  they  see  the  false  of  their  mind  are  foul  and  filthy,  since 

as  true,  and  perceive  evil  as  good.     9.  by  them  they  communicate  with  the 

The  internal  and  external  of  which  we  hells.     8.  That  those  who  are  in  tbe 

have  treated  arc  the  internal  and  ex-  hells  are  sensual ;  and  the  moie  sensual 

ternal  of  the  spirit  of  man ;  his  body  is  they  are,  the  deeper  they  are  in  he  I ; 

only  an   external   superadded,  within  and  that  the  sphere  of  infernal  spir.rts 

which  they  exist;    for  the  body  does  conjoins  itself  with  the  sensual  things 

nothing  of  itself,  but   from   the  spirit  of  man  from  behind.     9.  Since  sensual 

which  is  in  it.     It  should  he  known  men  do  not  see  any  genuine  truth  in 

that  the  spirit  of  man,  after  its  separa-  the  light,  but  reason  and  dispute  about 

tion  from  the  body,  equally  thinks  and  every  thing  whether  it  be  so,  and  these 

wills,  and  speaks  and  acts;  to  think  disputations  are   heard  at  a  distance 

and  will  are  its  internal,  and  to  speak  from  them  like  gnashings  of  the  teeth, 

and  do  are  then  its  esternal.  which,  viewed  in  themselves,  are  col- 

402.    (6.)    Concerning    the    merely  lisions  of  false*  among  themselves,  aiid 

Natural  and  Sensual  Man.  also  of  the  false  and  the  true,  il  is 

Since  few  know  who  are  meant  by  manifest  what  is  signified  by  snashino 
sensual  men,  and  what  thfey  are,  and  op  the  teeth  in  the  Word ;  the  rea- 
yet  it  is  important  to  know,  they  will  son  is,  because  reasoning  from  the  fal- 
iherefore  be  described.  ].  Heiscalled  lacies  of  the  senses  corresponds  to  the 
a  sensual  man  who  judges  all  things  by  teeth.  10.  That  men  of  science  and 
the  senses  of  the  body,  and  who  believes  erudition,  who  have  deeply  confirmed 
nothing  hut  what  he  can  see  with  the  themselves  in  falses,  and  especially 
eyes  and  touch  with  the  hands,  saying,  against  the  truths  of  the  Word,  are 
These  things  are  something,  and  re-  sensual  above  all  others,  although  to 
jecting  the  rest.  Wherefore,  a  sensual  the  world  they  do  not  appear  snch. 
man  is,  in  the  lowest  degree,  a  natural  That  heretical  things  have  flowed 
man.  2.  That  the  interiors  of  his  chiefly  from  such  as  were  sensual, 
mind,  which  see  from  the  light  of  11.  That  the  hypocritical,  the  deceit- 
heaven,  are  closed,  so  that  he  sees  ful,  the  voluptuous,  the  adulterous  and 
there  nothing  of  the  truth  which  is  of  the  covetous  are,  for  the  most  part, 
heaven  and  the  church,  since  he  thinks  sensual.  12.  That  those  who  reasoned 
in  the  outermost  things,  and  not  iuteri-  from  sensual  things  alone,  and  against 
orly  from  wiy  spiritual  light.  3.  And  the  genuine  truths  of  the  Word,  and 
since  he  is  in  gross  natural  light,  he  is  thence  of  the  church,  were  called  by 
inwardly  against  those  things  which  the  ancients,  serpents  of  the  tree  of 
are  of  heaven  and  the  church,  and  yet  the  knowledge  of  good  and  evil 


lostecb,  Google 


and  concerning   Good  fVorks. 


Since  by  sensual  things  are  meant 
liie  tilings  presented  to  tlie  senses  of 
the  body,  and  imbibed  through  those 
senses,  it  follows,  13.  That  man,  by 
sensual  things,  communicates  with  the 
world,  and  by  the  rational  things  above 
Ihem,  with  heaven.  14.  That  sensual 
things  furnish  such  things  from  the 
Datura]  world  as  serve  for  the  interiors 
of  the  mind  in  the  spiritual  world, 
15.  That  there  are  sensual  things 
which  furnish  the  understanding,  and 
that  these  are  the  various  things  which 
are  called  physical;  and  that  there  are 
sensual  things  which  furnish  the  will, 
and  that  these  are  the  delights  of  the 
senses  and  of  the  bod  16  Th 
less  the  thought  be 
sital  things,  man  I 
that  a  wise  man  thi  =e 

things ;  and  that  wh 
elevated  above  sensu 
into  clearer  light,  a 
the  light  of  heaven  b 

perception  of  truth,  h 

intelligence.      17.    Th 
the  mind   above  se  g 

abstraction  from  th  m  k 

the   ancients.      18.  T  al 

things  are  in  the  las 
opened  by  them  for  g 

and  truths  are  polls  mod 

extraction ;  but  tha        se      al     m 
are  in  the  first  place 
by  them,  and  man  does  not        t    th 
except  as  in  a  thick  cloud,  or  th 

night.     19.  That  sensual  thmg     w  th 
a  wise  man,  are  in  the  last  pi  d 

B'lbject  to  the  interiors;  but  tl   t        h 
a  foolish  man,  they  are  in     1      fi 
place,  and  have  dominion.    Th 
they  who  are  properly  called  u  1 

20.  That  with  man  there  ar  1 

things  in  common  with   be  d 

that  there  are  sensual  thing 
common  with  them.     That        f 
any  one  thinks  above  sensu  I  tl     g 
so  far  he  is  a  man ;  but  that  n     n 
think  above  sensual  things,  and        th 
truths  of  the  church,   unless    he  ac- 
knowledge God  and  live  according  to 
his  commandments ;    for  God  elevates 
and  Illustrates. 

403.  IT.  That  those  three  Loves, 


StfiORIUNAT- 


In  the  first  place,  something  wih 
be  said  concerning  the  subordina- 
tion of  those  three  universal  loves, 
which  are  the  love  of  heaven,  the  Jove 
of  the  world,  and  the  love  of  self;  and 
afi:erwards  concerning  the  inl1ii!i  and 
insertion  of  one  into  the  other ;  and 
lastly,  concerning  the  state  of  man  ac- 
cording to  subordination.  Those  three 
loves,  in  relation  to  each  other,  are 
like  the  three  regions  of  the  body,  the 
highest  of  which  is  the  head;  the  mid- 
dle is  the  breast  with  the  belly ;  and  the 
k  h    f  d  h   soles  of  the  feet, 

d  en   the  love  of 

,the  love  of  the 
as  the  belly,  and 

t  with  the  soltifi 

reation ;    sinc^ 

oves  are  subser- 

the  body  and 

h  When,  there- 

h      en  makes  the 

h  fl  he  I       of  the 

h  a       he  love  of 

d        h  do      uses,  and 

h      g  n  o      e   love 

w      h  p     y    he  love 

doe   uses ; 

ah       e    from 

th     nflux  of  one  into  the  other.     Who 

doe   not  comprehend,  that  when  man, 

t    m  spiritual  love,  which  is  from  the 

L    d  and  is  what  is  meant  by  the  love 

f  h  aven,  wills  to  do  uses,  the  natural 

m      does  them  by  his  riches  and  by 

h      ther  goods,  and  the  sensual  man 

h    own  function,  and  that  it  is  his 

h  n       to  produce  them  t    Who   also 

d       not  comprehend,  that  all  the  works 

h    h  a  man  does  with  his  body,  are 

I        according  to  the  state  of  his  mind 

n   1     head,  and  that,  ifthe  mind  is  in 

th    I  ve  of  uses,  the  body,  by  means  of 

embers,  effects  them  t    And  this 

is  done,  because  the  will  and  the  un 

derstanding,  in  their  principles,  are  in 

the  head,  and  in  their  derivatives,  in 

the  body,  like  will  in  deeds,  and  thought 

in  speech  ;  and,  comparatively,  as  the 

prolific  principle  of  the  seed  is  in  the 


lostecbX-OOt^lc 


206  Concerning  Chanty, 

whole  and  every  part  of  a  tree,  by  rice;  in  this  the  love  of  heaven  grows 
whict  it  produces  fruits,  whicli  are  its  biack ;  in  lilie  manner,  it  it  inclineH  tu 
uses ;  and  it  is  like  fire  and  light  with-  pride  and  eminence  above  others,  from 
in  a  crystaJ  vessel,  which  from  them  the  love  of  self;  but  it  is  otherwise  if 
becomes  hot  and  transparent.  And  it  inclines  to  prodigality ;  it  is  less 
also  the  spiritual  sight  in  the  mind,  noxious  if  for  an  end  it  regards  the 
and  at  the  same  time  the  natural  sight  splendid  things  of  the  world,  as  pal' 
in  the  body,  with  him  in  whom  those  aces,  decorations,  fine  clothes,  domes- 
three  loves  are  justly  and  rightly  sub-  tics,  horses  and  chariots  in  high  style, 
ordinaied,  from  the  light  which  flows  besides  other  such  things ;  the  quality 
in  through  heaven  from  the  Lord,  may  of  every  love  is  predicated  from  the 
be  likened  to  an  African  apple,  which  end  which  it  regards  and  intends 
is  transparent  even  to  the  middle,  This  love  may  be  likened  to  a  crysta' 
where  is  the  repository  of  the  seeds,  of  a  blackish  hue,  which  suflbcates  the 
Something  similar  is  meant  by  iheee  light,  and  variegates  it  only  into  dark 
words  of  the  Lord ;  The  light  of  the  and  faint  colors.  And  it  is  like  a  mist 
body  is  the  eye;  if  the  eye  be  single  and  a  cloud,  which  intercept  the  ray= 
(that  is,  good),  the  whole  body  is  lucid,  of  the  sun.  It  is  also  like  new,  unfet 
Matt.  vi.  22;  Luke  xi.  34.  No  man  mented  wine,  which  tastes  sweet,  but 
of  sound  reason  can  condemn  riches,  troubles  the  stomach.  Such  a  man, 
for  they  are  in  the  body  of  the  commu-  viewed  from  heaven,  appears  like  a 
nily,  like  the  blood  in  mau  ;  nor  can  hunch-backed  man,  walking  with  his 
he  condemn  the  honors  annexed  to  head  bowed  down  looking  to  the  earth ; 
ofiices  or  fimotions,  for  they  are  the  and  when  he  raises  it  to  heaven,  he 
hands  of  the  king  and  the  pillars  of  writhes  back  the  muscles,  and  soon 
society,  provided  their  naturaj  and  sen-  afterwards  relapses  into  his  stooping 
Bual  loves  are  subordinate  tfi  spiritual  posture.  These  were  called,  by  the 
love.  There  are  also  administrations  ancients  in  the  church.  Mammons,  and 
in  heaven,  and  dignities  annexed  to  by  the  Greeks,  Phitos. 
them ;  but  those  who  are  employed  it  405.  But  if  the  love  of  self,  oc  the 
them  love  nothing  more  than  to  do  love  of  ruling,  makes  the  head,  thei' 
uses,  because  they  are  spiritual.  the  love  of  heaven  passes  Ihrough  the 
404.  But  a  man  puts  on  an  entirely  body  to  the  feet;  and  as  far  as  that  love 
('.fferent  state,  if  the  love  of  the  world  increases,  so  far  the  love  of  heaven  de- 
(ir  of  riches  makes  the  head,  that  is,  scends  through  the  ankles  to  the  soles 
f  that  is  the  reigning  love ;  for  the  of  the  feet;  and  if  it  still  nicreases,  it 
love  of  heaven  is  banished  from  the  passes  through  the  shoes,  and  is  tram- 
head  and  removed  to  the  body.  The  pled  under  foot.  There  is  a  love  of 
man  who  is  in  this  state  prefers  the  ruling  from  the  love  of  the  neighbor, 
world  to  heaven;  he  worships  God,  and  there  is  a  love  of  ruling  from  the 
indeed,  but  from  merely  natural  love,  love  of  self  Those  who  are  in  the 
which  places  merit  in  all  worship;  love  of  ruling  from  the  love  of  the 
and  also  he  does  good  to  the  neighbor,  neighbor,  seek  after  dominion,  for  the 
but  for  the  sake  of  rewards.  The  purpose  of  performing  uses  to  the  pub- 
things  which  are  of  heaven  are  to  lie  and  to  individuals ;  and  to  these  the 
them  as  coverings,  in  which  they  go  office  of  ruling  is  intrusted  also  in  the 
shining  before  the  eyes  of  men,  but  heavens.  Emperors,  kings  and  dukes, 
dusky  before  the  eyes  of  angels ;  for  who  ace  born  and  educated  for  ruling, 
when  the  love  of  the  world  possesses  if  they  humble  themselves  before  God, 
theinternalman,  and  the  love  of  heaven  are  sometimes  less  in  that  love  thaii 
the  esternal,  then  the  former  darkens  those  who  are  of  mean  extraction,  and 
all  the  things  of  the  church,  and  hides  from  pride  seek  after  eminent  stations 
them  as  under  a  veil.  But  this  love  is  above  others.  But  to  those  who  are  in 
in  much  variety;  more  pernicious  in  the  love  of  ruling  from  the  love  of  self, 
the  degree  in  which  it  inclines  to  ava-  the  love  of  heaven  is  as  a  seat,  upon 


lose,  bv  Cookie 


and  eonrpi-mng  Good   fVorks  29? 

wliich  lor  Ue  aike  of  the  cotinoii 
people  Ihey  place  their  teet  which  yet 
when  f  1  e  common  pe  pie  do  not  ap- 

ppir  tliey  throw  into  a  corner  or  out  <iu*iiTy  or  his  Got  d 

of  doors    the  rea'<oa  ib  becduse  they  Min  is  not  born  lor  the  sik    of  hiin- 

love  themselves  alone  and  thence  im-  self  bat  for   the  sake  of  others,  that 

inerse  their  wills  and  the  thoughts  of  is    that  he  i  lay  not  live  f  r  h  mself 

their  mind  into  the  proprium  which  alone  but  lor  others     otherwise  there 

viewed  in  itself  is  heieditary  evil     and  would  not  be  any  coherent  society,  and 

this  IS  dia  netncally  oppo'^ite    to    the  in  it  any  good     It  is  a  common  saying, 

h  3ven      The  evils  appprtain  that  every  one  is  neighbor  ti  himself; 

n           h  se  who  art,   in  the  lo\e  of  but  the  diotrineof  charity  teaches  how 

111            m  the  love  of  self  are  m  gen  this  is  1 1  be  understood  namely    every 

contempt  of  others,  envy,  one   should    procure  for   himself  the 

gainst  those  who  do  not  favor  necessaries  of  life,  as  food,  clothing,  a 

h               jity  thence,  hatred,  revenge,  habitation,  and  other  things,  which,  in 

u                ness,  tyranny,  and  cruelty  ;  the  civil  life  in  which  he  is,  are  neces- 

nd  wh       such  evils  are,  there  also  is  sarily  required ;  and  these  not  only  for 

CO         p  of  God  and  of  divine  things,  himself,  but  also  for  his  family,  and  not 

the  truths  and  goods  of  the  only  for  the  present  time,  but  also  for 

hu          which  if  they  honor,  it  is  only  the  future  ;  for  unless  one  procures  the 

w              mouth,  that  they  may  not  be  necessaries  of  life,  he  is  not  in  a  state 

de  am  d   by  the  ecclesiastical  order,  of  exercising  charity,  for  he  is  in  want 

and             ed  by  others.     But  this  love  of  all  things.    But  how  every  one  ought 

as  u          ne  form  with  the  clergy,  and  to  be  neighbor  to  himself,  may  be  evi- 

w  h  the  laity ;  with  the  clergy  dent  from  this  similitude.     Every  one 

h  mounts  aloft,  when  the  reins  ought  to  provide  his  body  with  food ; 
are  given  to  it,  until  they  wish  to  be  this  will  be  the  first  thing;  but  to  the 
gods,  but  with  the  laity,  until  they  end  that  there  may  be  a  sound  mind 
wish  to  be  kings ;  the  fantasy  of  that  in  a  sound  body.  And  every  one  ought 
love  raises  their  minds  to  such  an  ex-  to  provide  his  mind  with  its  food,  name- 
travagant  pitch.  Since  the  love  of  ly,  with  such  things  as  are  of  intelli- 
heaven,  with  a  perfect  man,  holds  the  gence  and  judgment;  but  to  the  end 
liighest  place,  and  makes,  as  it  were,  that  he  niay  thence  be  in  a  state  to 
Ihe  head  of  the  rest  which  succeed,  serve  his  fellow  citizen,  society,  coun- 
and  the  love  of  the  world  is  below  that,  try,  the  church,  and  thus  the  Lord, 
and  is  as  the  breast  is  under  the  head.  He  who  does  this,  provides  well  for 
and  the  loveof  self  is  below  this,  as  the  himself  to  eternity.  Thence  it  is  man- 
feet  are,  it  follows  that,  if  this  should  ifest,  what  is  first  in  time,  and  what  is 
make  the  head,  it  would  entirely  invert  first  in  end,  and  that  tiiat  which  is  first 
the  man ;  and  then  he  would  appear  in  end,  is  that  to  which  all  have  re- 
to  the  angels  like  one  lying  with  the  spect.  This  also  is  like  the  case  of 
head  bowed  to  the  earth,  and  the  back  one  who  builds  a  house ;  he  first  lays 
to  heaven  ;  when  he  is  in  worship,  he  the -foundation,  but  the  foundation  will 
would  appear  to  dance  upon  his  hands  be  for  the  house,  and  the  house  for  a 
and  feet,  like  the  cub  of  a  panther,  habitation.  He  who  believes  that  he 
And,  moreover,  they  appear  under  va-  is  neighbor  to  himself,  in  the  first  place, 
rious  forms  of  beasts  with  two  heads,  or  primarily,  is  like  him  who  regards 
one  above,  having  a  bestial  face,  an-  the  foundation  as  the  end,  not  a  habi- 
other  below,  having  a  human  face,  tation ;  when  yet  a  habitation  is  itself 
which  by  the  higher  one  would  be  con-  the  first  and  last  end,  and  the  house 
tinually  thrust  forwards  and  compelled  with  the  foundation  is  only  a  means  to 
to  kiss  the  earth.     All  these  are  sen-  the  end. 

aual  men,  and  such  as  were  described  407.  It  shall  be  told  what  it  is  to 

above,  n.  402.  love  the  neighbor.    To  love  the  neigh- 
38 


-8'^' 


298  Concerning   Chanty, 

bor,  is  not  only  to  will  and  do  good  to  world,  scarcely  any  one  knew  what  the 
a  relation,  a  friend,  and  a  good  man,  internal  man  was,  or  what  charity  was; 
but  also  to  a  stranger,  an  enemy,  and  wherefore,  in  on  a  y  places  He  taught 
a  bad  man.  But  charity  is  exercised  dilection,  tl  at  cha  y  and  this 
towards  these  and  those  in  different  makes  the  d  s  nc  on  be  een  the  Old 
ways ;  towards  a  relation  and  friend,  and  New  Te  an  e  o  Covenant, 
by  direct  acts  of  kindness,  but  towards  That  we  should  f  o  ha  y,  do  good 
an  enemy  and  a  bad  man,  by  indirect  to  an  adve  a  y  and  an  enemy,  the 
acts  of  kindness,  which  are  done  by  Lord  taugh  n  Ma  he  Ye  have 
exhortations,  discipline  and  punish-  heard  that  tt  was  said  to  the  ancients, 
ments,  and  thus  corrections.  This  Thou  shall  love  thy  neighbor,  and  hate 
may  be  illustrated  thus :  A  judge  who,  thine  enemy.  But  I  say  unto  you, 
according  to  law  and  justice,  punishes  Love  your  enemies,  bless  f/t«sc  wha  ■ 
a  malefactor,  loves  the  neighbor ;  for  curse  you,  do  good  to  those  who  hate 
thus  he  corrects  him,  and  consults  for  you,  and  pray  for  those  wlui  iiy'ure 
the  citizens,  that  he  may  not  do  mis-  and  persecute  you ;  thdt  ye  may  he  sons 
chief  (o  them.  Every  one  knows  that  of  your  Father  who  is  in  the  heavens, 
a  father,  who  chastises  his  children  v.  43,  44,  45.  And  when  Peter  asked 
when  they  do  amiss,  loves  them;  and,  hmo  often  ke  should  forgive  one  sinning 
on  the  other  hand,  that  he  who  does  against  him,  whether  till  seven  times, 
not  chastise  them  for  so  doing,  loves  Se  answered,  I  say  not  unto  thee  tilt 
their  evils;  of  which  charity  cannot  be  seven  times,  but  even' till  seventy  times 
predicated.  Further,  if  any  one  repels  seven  times,  xviii.  21,  32.  And  I  hate 
an  insulting  enemy,  and  for  protection  heard  iron)  heaven,  that  the  Lord  re- 
whips  him,  or  delivers  him  to  the  judge,  mita  to  every  one  his  sins,  and  never 
that  thus  he  may  avert  harm  from  him-  avenges,  and  does  not  even  impute 
self,  yet  with  a  disposition  to  become  them,  because  He  is  Love  itself  and 
his  friend,  he  acts  from  a  principle  of  Good  itself,  but  that  still  sins  are  not 
charity.  Wars  which  have  for  their  thereby  wiped  away,  for  they  are  not 
end  the  protection  of  one's  country  or  wiped  away  except  by  repentance;  for, 
the  church,  are  not  contrary  to  cliarity ;  when  He  said  to  Peter  that  he  should 
the  end  for  which  they  are  undertaken  forgive  even  to  seventy  times  sevea 
shows  whether  they  are  charity  or  not.  times,  why  should  not  the  Lord  t 

408.  Since,  therefore,  charity,  in  its  410  Smce  chanty  itself  resides  in 
origin,  is  good  will,  and  good  will  re-  the  mtemal  man,  m  which  it  is  to  will 
sides  in  the  internal  man,  it  is  mani-  well,  and  thence  in  flie  external  man, 
fest,  that  when  any  one,  who  has  char-  in  which  it  la  to  do  good,  it  follows 
ity,  resists  an  enemy,  punishes  a  crim-  that  the  internal  man  should  be  loved, 
inal,  or  chastises  the  evil,  he  does  this  and  thence  the  external ,  consequently, 
by  means  of  the  external  man ;  where-  that  a  man  should  be  loved  according 
fore,  after  he  has  done  it,  he  returns  to  the  quality  of  the  good  which  is  in 
into  charity,  which  is  in  the  internal  him ;  wherefore,  good  itself  is  essen- 
man,  and  then,  as  far  as  it  is  possible  tially  the  neighbor.  This  may  be  illus- 
and  profitable,  he  wishes  him  well,  and  trated  by  these  considerations  :  when 
from  wishing  well,  does  him  good,  any  one  chooses  for  himself  a  steward 
Those  who  have  genuine  charity,  have  or  a  servant  out  of  three  or  four,  does 
a  zeal  for  what  is  good,  and  that  zeal  he  not  find  out  his  internal  man,  and 
in  the  external  man  may  be  seen  like  choose  a  sincere  and  faithful  one,  and 
anger  and  flaming  fire,  but  it  is  extin-  thence  love  him ;  in  like  manner,  a 
guished  and  appeased  as  soon  as  the  king  or  a  magistrate  proceeds,  that,  out 
adversary  repents.  It  is  other  v  so  *  itl  of  three  or  four,  he  may  choose  one 
those  who  have  no  charity  their  zeal  qualified  for  the  office,  and  reject  him 
is  anger  and  hatred,  for  from  tlese  who  is  unqualified,  whatever  counte- 
their  internal  is  heated  an  1     fla   ed  nance  he  may  show,  or  however  plausi- 

409,  Before  the  Lord  ca          to  the  bly  he  may  speak  and    act.      Since 


^'a'^ 


and  concerning  Good  Pfurks.  299 

tbecBFore,  every   man    is   a  neighbor,  world;  and  those  who  are  in  tliu  love  of 

and  there  is  an  infinite  variety  of  men,  self,  love  the  neighbor  ftom  self  and 

and  every  one  is  to  be  loved  as  neigh-  for  the  sake  of  self, 
bor  according  to  his  good,  it  is  manifest        412    IV     That  Man  collecthe- 

that  there  are  kinds  and  sorts  and  also  ly,  that  jb,  a  smallfr  ihd  v  hucbr 

degrees  of  love  towards  the  neighbor.  Societi,  and  that  M^n  in  what  is 

Now,  because  the  Lord  is  to  be  loved  composed  of  ihlm    thai   la,  onl's 

above  all  things,  it  follows,  that  the  de-  Coontb\,  is  the  NbuntioR  that  la 

grees  of  love    towards  the  neighbor  to  he  loied 

are  to  be  measured  according  to  love  Those  who  do  not  know  whnt  the 
to  the  Lord,  thus  by  how  much  of  the  neighbor  is,  in  the  genuine  sense. 
Lord  or  from  the  Lord  another  pos-  imagine  that  it  is  no  other  than  man 
sesses  in  himself;  for  so  much  good  he  as  an  individual,  and  that  to  perfcrni 
also  possesses,  because  all  good  is  from  acts  of  kindneas  to  him,  is  to  ]ove  the 
the  Lord.  But  because  these  degrees  neighbor,  but  neighbor  is  more  e\ten- 
are  in  the  internal  man,  and  this  sel-  sive,  and  love  towards  him  extends  it- 
,  dom  manifests  itself  in  the  world,  it  is  self  more  widely,  for  it  a'scend't,  aa 
enongh  that  the  neighbor  be  loved  ac-  men  are  multiplied.  Who  cannot  com- 
cording  to  the  degrees  which  oue  prebend,  that  to  love  many  men  in  a 
knows;  but  these  after  death  arc  clear-  congregation,  is  to  love  the  neighbor 
ly  perceived,  for  there  the  affections  of  more  than  to  love  one  individual  of  the 
the  will,  and  thence  the  thoughts  of  the  congregation?  Wherefore,  the  reason 
understanding,  make  a  spiritual  sphere  why  a  smaller  or  a  larger  society  is 
aroimd  them,  which  is  felt  in  various  the  neighbor,  is,  because  that  is  man 
ways ;  but  that  spiritual  sphere  is  ab-  collectively ;  thence  it  follows,  that  be 
sorbed  in  the  world  by  the  material  who  loves  a  society,  loves  those  ol 
body,  and  includes  itself  in  the  natural  whom  the  society  consists;  wherefore, 
sphere,  which  then  exudes  from  man.  he  who  wishes  well  and  does  good  to 
That  there  ate  degrees  of  love  towards  the  society,  consults  for  each  of  its 
the  neighbor,  is  evident  from  the  Lord's  members.  A  society  is  like  one  man, 
parable  concernina  the  Samaritan,  who  and  those  who  enter  into  it  compose, 
allowed  mercy  to  him  who  was  wound-  as  it  were,  one  body,  and  are  distin- 
ed  by  robbers,  whom  the  priest  and  the  guished  from  each  other  like  the  mem- 
Levite, when  they  saw  him,  passed  by;  bers  in  one  body.  The.  Lord,  and 
and  when  the  Lord  asked,  which  of  from  Him  the  angels,  when  they  look 
those  three  seemed  to  have  been  a  down  into  the  earth,  see  a  whole  so- 
neighbor,  it  was  answered.  He  that  ciety  no  otherwise  than  as  one  man, 
s/utwed  mercy,  Luke  xi.  3P  to  37,  and  the  form  of  it  from  their  qualities. 
411.  It  is  read.  Thou  shall  love  the  It  has  also  been  given  me  to  see  a  cer- 
Lord  God  above  all  things,  and  the  tain  society  in  heaven,  altogether  as 
neighbor  as  ihffsrlf,  Luke  s.  27.  To  one  man,  in  a  similar  stature  with  a 
love  the  neighbor  as  one's  self,  is  not  man  in  the  world.  That  love  towards 
to  despise  him  in  comparison  with  one's  a  society  is  a  fuller  love  to  the  neigh- 
self,  and  to  deal  justly  with  him,  and  bor  than  towards  a  separate  or  indi- 
not  to  bear  a  bad  judgment  concerning  vidua!  man,  manifests  itself  in  this, 
_  him.  The  law  of  charity,  made  and  that  dignities  are  dispensed  according 
given  by  the  Lord  himself,  is  this :  to  the  extent  of  government  over  sooi- 
Whatsoever  ye  would  wish  that  men  eties,  and  honors  annexed  to  them  ac- 
should  do  to  youj  do  ye  also  to  them,  cording  to  the  uses  which  they  per- 
nor this  is  the  law  and  the  prophets,  form.  For  there  are  offices  in  the 
Matt.  vii.  12;  Luke  vi.  31,  32.  Thus  world,  higher  and  lower,  in  subordina- 
those  love  the  neighbor,  who  are  in  the  tion,  according  to  the  more  and  less 
love  of  heaven ;  but  those  who  are  in  universal  government  over  societies ; 
the  love  of  the  world,  love  the  neighbor  and  he  is  a  king  whose  government  if 
Vrom  the  world  and  for  the  sake  of  the  most  universal ;  and  every  one,  accord 


bv  Cookie 


300  Concerning  Chanty, 

ing  to  the  magnitude  of  his  office  414.  The  reason  why  one's  country 
and  the  goods  of  use  which  he  pet-  is  a  neighbor  more  tlian  a  society,  is, 
forms,  has  recompense,  glory,  and  the  because  it  consists  of  many  societies, 
love  of  the  community.  But  the  gov-  and  thence  the  love  towards  it  is  more 
eniors  of  this  age  may  perform  uses,  extensive  and  higher ;  and  besides,  tc 
and  consult  for  society,  and  still  not  love  one's  country  is  to  love  the  public 
love  the  neighbor  as  those  do  who  per-  welfare.  The  reason  why  one's  coun- 
form  uses  anti  consult  for  the  sake  of  try  is  his  neighbor,  is,  because  it  is  like 
the  world  and  for  the  sake  of  themselves,  a  parent,  for  there  be  was  born;  il 
that  they  may  appear,  or  that  they  may  nourished  and  nourishes  him,  it  pro- 
be esteemed  worthy  to  be  promoted  to  tected  and  protects  him  from  injuries, 
higher  dignities :  but  although  these  A  man  should  from  love  do  good  to  his 
are  not  discerned  in  the  world,  still  country,  according  to  its  necessities, 
they  are  discerned  in  heaven ;  where-  some  of  which  are  natural,  and  some 
fore,  those  who,  from  love  to  the  neigh-  spiritual ;  the  natural  respect  civil  life 
bor,  had  performed  uses,  are  appointed  and  order,  and  the  spiritual,  spiritual 
also  as  governors  over  a  heavenly  so-  life  and  order.  That  one's  country 
ciety,  and  are  there  in  splendor  and  should  be  loved,  not  as  a  man  loves 
honor;  but  still  they  do  not  place  their  himself,  but  more  than  himself,  is  a 
heart  in  these,  but  in  uses.  But  the  law  inscribed  on  the  human  heart ; 
others,  who  had  done  uses  from  the  love  whence  is  promulgated  this,  which  is 
of  the  world  and  of  self,  are  rejected,  professed  by  every  just  man,  that  if  its 
413.  The  difference  of  love  towards  ruin  is  threatened  by  an  enemy,  or  by 
the  neighbor,  and  its  exercise  towards  any  thing  whatever,  it  is  honorable  to 
man  individually  and  towards  man  col-  die  for  it,  and  glorious  for  a  soldier  to 
lectJvely  or  a  society,  is  like  that  be-  shed  his  blood  for  it;  this  is  said,  be- 
tween the  office  of  a  citizen,  the  office  cause  it  is  to  be  loved  so  much.  It 
of  a  magistrate,  and  the  office  of  a  should  be  known,  that  those  who  love 
duke ;  and  like  that  between  him  who  their  country,  and  from  good  will  do 
traded  with  two  talents  and  him  who  good  to  it,  afi;er  death  love  the  king- 
traded  with  ten,  Matt.  xsv.  14  to  31.  dom  of  the  Lord,  for.  this  is  then  their 
The  difference  is  also  like  that  be-  country ;  and  those  who  love  the  king- 
tween  the  value  of  a  shekel  and  the  dom  of  the  Lord,  love  the  Lord,  bt^ 
value  of  a  talentj  and  like  that  be-  cause  the  Lord  is  all  in  all  of  his  king- 
Iween  the  fruit  from  a  vine  and  from  a  dom. 

vineyard;    or  from  an   olive-tree    and  415.  V.  That  the  Church  is  the 

from  an  olive-yard,  or  from  a  fruit-tree  Nehshbor  that  is  to  be  loved  in  a 

and  from  an  orchard.     Love  towards  higher  Degree,  and  the  Kingdom  of 

the  neighbor  also  ascends  more   and  the  Lobd  in  the  highest  Degree. 

more  interiorly  with  man,  and,  as  it  Since  man  was  born  for  eternal  life, 

ascends,  he  loves  a  society  more  than  a  and  is  introduced  into  it  by  the  church, 

single  man,  and  his  country  more  than  therefore  the  church  is  to  be  loved  as 

a  society.     Now,  since  charity  consists  a  neighbor  in  a  higher  degree ;  for  she 

in  wishing  well  and  thence  acting  well,  teaches  the  means  which  lead  to  eter- 

it  follows  that  it  is   to  be  exercised  nal  life,  and  introduces  into  it;    she 

almost  in  the  same  manner  towards  a  leads  to  it  by  the  truths  of  doctrine, 

society  as  towards  a  single  man  ;  but  and  introduces    by  the  goods  of  life 

in  one  manner  towards  a  society  of  It   is   not   meant  that  the  priesthood 

good  men,  and   in   another  towards  a  should  be  loved  in  a  higher  degree,  and 

society  of  bad  men;  towards  the  latter,  from  it  the  church,  but  that  the  good 

charity  should  be  exercised  according  and  the  truth  of  the  church  should  be 

to  natural  equity;  towards  the  former,  loved,  and  for  the  sake  of  these  the 

according  to  spiritual  equity ;  but  con-  priesthood  ;  this  only  serves,  and  as  it 

ceming  the  former  and  the  latter  equi-  serves,  it  is  to  he  honored.    The  reason 

ty.  more  will  be  seen  elsewhere.  why  the  church  is  a  neighbor  that  is 


b,C.OOglc 


and  concerning  Good   fVorks.  301 

to  be  loved  in  a  higher  degree,  thus  That  the  kingdom  of  the  heavens  is  the 
even  above  one's  country,  ia  also  be-  kingdom  of  the  Lord,  is  evident  fron: 
cauie  a  man  by  his  country  is  initiated  these  words  in  Daniel ;  Behold,  as  il 
into  civil  life,  but  by  tlie  church  into  were,  the  Son  op  Man  was  coming 
spiritual  life,  and  thia  life  distinguishes  with  the  clouds  of  the  heavens;  and  to 
man  from  merely  animal  life.  More-  Him  was  given  dominion,  glory  and  a 
over,  civii  life  is  temporary,  which  has  kingdom;  and  all  people,  nations  arta 
an  end,  and  then  it  is  as  if  it  had  never  tongues  shall  worship  Him.  His  do- 
been;  but  spiritual  life,  because  it  has  minion  is  the  dominion  of  an  age  which 
no  end,  is  eternal;  wherefore,  of  the  willnot  pass  away,  and  his  Idngdom  one 
latter  may  be  predicated  to  be  (esse),  which  will  not  be  destroyed,  vii.  13,  14. 
and  of  the  former,  not  to  be  (nan  esse).  417.  VI.  That  to  love  the  Neigh- 
The  difference  is  as  between  finite  and  sou,  viewed  in  itself,  is  not  to 
infinite,  between  which  there  is  no  love  thk  Pekson,  but  the  Good 
ratio;  for  wh3.t  is  eternal  is  infinite  as  which  is  in  the  Person. 
to  time.  Who  does  not  know  that  man  is 
416.  The  reason  why  the  kingdom  not  man  from  a  human  face  and  from 
of  the  Lord  is  the  neighbor,  that  is  to  a  human  body,  but  from  the  wisdom 
be  loved  in  the  highest  degree,  is  be-  of  his  understanding  and  from  the 
cause  by  the  kingdom  of  the  Lord  is  goodness  of  his  will  t  The  quality  of 
meant  both  the  church  throughout  the  these,  ascending,  makes  him  more  an'l 
whole  world,  which  is  called  the  com-  more  a  man.  Man,  when  he  is  born, 
munion  of  saints,  and  also  heaven ;  is  more  brutish  than  any  animal ;  bul 
wherefore  he  who  loves  the  Idngdom  of  he  becomes  a  man  by  instructions 
the  Lord,  loves  all  in  the  whole  world  and  as  these  are  received,  his  mind  i.i 
who  acknowledge  the  Lord  and  have  formed,  from  which  and  according  tj 
faith  in  Him  and  charity  towards  the  which,  man  is  man.  There  are  beast* 
neighbor ;  and  he  also  loves  all  in  whose  faces  are  similar  to  human  facesj 
heaven.  Those  who  love  the  kingdom  but  they  enjoy  no  faculty  of  under- 
of  the  Lord,  love  tlie  Lord  above  all  standing  and  of  acting  from  under- 
things;  consequentlythey  are  more  than  standing,  but  they  act  from  an  iiistinci 
others  in  love  to  God ;  for  the  church  which  their  natural  love  excites.  The 
in  the  heavens  and  in  the  earth  is  the  distinction  is,  that  a  beast  sounds  the 
body  of  the  Lord,  for  they  are  in  the  affections  of  its  love,  but  a  man  speaks 
Lord  and  the  Lord  in  them.  There-  them  when  brought  into  thought;  and 
fore,  love  towards  the  kingdom  of  the  also,  that  a  beast  looks  with  its  face 
Lord,  is  love  towards  the  neighbor  in  downwards  to  the  earth,  but  a  man 
its  fulness;  for  those  who  love  the  with  an  erect  face  looks  to  heaven  on 
kingdom  of  the  Lord,  not  only  love  the  every  side;  whence  it  may  be  con- 
Lord  above  all  things,  but  they  also  eluded,  that  man  is  man  so  far  as  he 
love  the  neighbor  as  themselves;  for  speaks  from  sound  reason,  and  looks  to 
love  to  the  Lord  is  a  universal  love,  and  his  abode  in  heaven  ;  and  that  he  is  so 
thence  it  is  in  all  and  every  thing  of  far  not  a  man  as  he  speaks  from  per- 
spiritual  life,  and  also  in  all  and  every  verted  reason,  and  looks  only  to  his 
thing  of  natural  life ;  for  that  love  re-  abode  in  the  world.  But  still  these  are 
sides  in  the  highest  things  with  man,  men,  though  not  in  act,  but  in  power ; 
ana  the  highest  flow  into  t'le  lower  and  for  every  man  enjoys  the  faculty  of 
vivify  them,  as  the  will  flows  into  all  understanding  truths  and  of  willing 
things  of  the  intention  and  thence  of  goods ;  but  as  far  as  he  is  not  willing 
action,  and  the  understanding  into  all  to  do  goods  and  understand  truths,  so 
things  of  the  thought  and  thence  of  far  he  can  in  externals  counterfeit  a 
the  speech.  Wherefore  the  Lord  says,  man,  and  act  the  part  of  an  ape. 
Seek  frsl  the  king  hm  of  the  heavens  418.  The  reason  why  good  is  the 
and  its  righteousness;  then  all  things  neighbor,  is,  because  good  is  of  the 
mil  be  added  to  you,    Matt,   vi.  33.  will,  and  the  will  is  the  esse  of  the  life 


^'a'^ 


302  Concerning  Charity, 

of  man  ;  the  truth  of  the  and erstan ding  420.  VII.  That  Charity  and  Gootj 
is  also  the  neighbor;  but  so  far  aa  it  Works  are  two  distinct  Things, 
proceoda  from  the  good  of  the  will,  for  like  willing  well  and  doing  well' 
the  good  of  the  will  forms  itself  in  the  With  every  man,  there  is  an  inter- 
undei^taading,  and  there  eshibits  itself  nal  and  an  external ;  his  internal  is 
to  be  seen  in  the  light  of  reason.  That  what  is  called  the  internal  man,  ano 
good  is  the  neighbor,  is  ev  d  n  f  11  d  1,  what  is  called  the  external 
experience.  Who  loves  a  pe  n  B  he  who  does  not  know  what 
cept  from  the  quality  of  h  Had  he  n  e  al  man  is,  and  what  the  ex- 
understanding,  that  is,  fon  La  nal  may  believe  that  the  internal 
good  and  Justin  him  J  A  o  e  m  n  an  hat  which  thinks  and  wills, 
pie,  who  loves  a  king,  apnea  duk  and  1  xternal  that  which  speaks  and 
a  governor,  a  consul,  any  mag  a  e  a  1  e,  indeed,  are  of  the  external 
or  any  judge,  but  from  the  judgment  man,  and  those,  of  the  internal;  but 
from  which  they  act  and  speak?  Who  still  they  do  not  essentially  make  the 
loves  a  primate,  a  minister  or  canon  of  external  and  the  interna]  man.  The 
the  church,  but  for  learning,  integrity  mind  of  man  is,  indeed,  in  the  common 
of  life,  and  zeal  for  the  salvation  of  perception,  the  internal  man ;  but  the 
souls!  Who  loves  tlie  genera)  of  an  mind  itself  is  divided  into  two  regions; 
army,  or  any  officer  under  him,  but  for  one  region,  which  is  the  higher  and 
courage,  and,  at  the  same  time,  pru-  interior,  is  spiritual,  and  the  other, 
dence  ?  Who  loves  a  merchant,  but  for  which  is  the  lower  and  exterior,  is  nat- 
honesty !  or  a  workman  and  a  servant,  uraJ.  The  spiritual  mind  looks  princi- 
but  for  fidelity?  Yea,  who  loves  a  pally  into  the  spiritual  world,  and  has 
tree,  but  for  its  fruit?  or  ground,  but  for  objects  those  things  which  are  there, 
for  its  fertility  1  or  a  stone,  but  for  its  whether  they  be  such  as  ate  in  heaven, 
preciousness  t  &c.  And,  what  is  re-  or  such  as  are  in  hell,  for  both  are  in 
markable,  not  only  the  honest  man  loves  the  spiritual  world;  but  the  natural 
what  is  good  and  just  in  another,  but  mind  looks  principally  into  the  natural 
also  the  dishonest  man,  because  with  world,  and  has  for  objects  those  things 
him  he  is  not  in  any  fear  of  the  loss  of  which  are  there,  whether  they  be  good 
fame,  honor  or  wealth.  But  the  love  or  evil.  All  the  action  and  the  speech 
of  good  with  a  dishonest  man,  is  not  of  man  proceed  from  (he  lower  region 
Iwe  of  the  neighbor ;  for  a  dishonest  of  the  mind  directly,  and  from  its  higher 
nian  does  not  inwardly  love  another,  region  indirectly;  since  thp  lower  re- 
only  so  far  as  he  serves  him.  But  to  gion  of  the  mind  is  nearer  to  the  senses 
I  ive  the  good  in  another,  from  good  in  of  the  body,  and  the  higher  region  is 
one's  self,  is  genuine  love  towards  the  farther  from  them.  This  division  of 
neighbor,  for  then  the  goods  mutually  the  mind  is  with  man  because  he  was 
kiss  each  other  and  join  themselves  to-  created  so  as  to  be  spiutiial  and  at  the 
gether.  same  time  natural,  and  thus  a  man 
419.  The  man  who  loves  what  is  and  not  a  beast.  Hence  it  la  manifest 
good  because  it  is  good,  and  what  is  that  the  man  who  looks  to  the  world 
true  because  it  is  true,  eminently  loves  and  himself  primarily,  is  an  external 
the  neighbor,  because  he  loves  the  Lord,  man,  because  he  is  natural,  not  only  in 
who  is  Good  itself  and  Truth  itself;  body,  but  also  in  mind ,  and  that  the 
the  love  of  good,  and  thence  of  truth,  man  who  looks  to  the  things  nhich  are 
and  thus  of  the  neighbor,  is  from  no  of  heaven  and  the  chuich,  primarilv, 
other  source ;  thus  love  towards  the  is  an  internal  man,  because  he  is  spir- 
neighbor  is  formed  from  a  heavenly  itual  both  in  mind  and  in  body ,  the  re»- 
origin.  Whether  it  be  said,  use  or  son  why  he  is  so  also  in  body,  is,  be- 
good,  it  is  the  same ;  wherefore,  to  do  cause  his  actions  and  speech  proceed 
uses  is  to  do  goods,  and  according  to  from  the  higher  mind,  which  is  spiritual, 
(he  quantity  and  quality  of  the  use  in  through  the  lower  mind,  which  is  nat- 
goods,  so  far  the  goods  are  good.  ural ;  for  it  is  known  that  effects  pro 


^'a'^ 


and  concerning  Good  fVorks.  30;i 

ceed  from  the  borfj,  and  the  causes  and- faith  are  only  mental  and  perish- 
which  produce  them  from  the  mind,  able  tldngs,  unless,  when  it  can  be  done_ 
and  that  the  cause  is  all  in  the  effect,  they  are  determined  to  works,  and  co- 
That  the  human  mind  is  so  divided,  is  exist  in  them,  n.  375,  376. 
very  manifest  from  this,  that  a  man  can  4iK.  VIII.  That  Chab  ty  itself 
act  the  dissembler,  flatterer,  hypocrite  is  to  act  justly  and  faithfully  in 
and  buffoon,  and  that  he  can  assent  to  tub  Office,  BraiNBSs  and  Wouk  in 
the  words  of  another,  and  yet  laugh  at  which  any  one  is,  and  with  whom- 
Ihem;  this  he  does  from  the  higher  soever  he  has  any  Intercoursf,. 
mind,  but  that  from  the  lower.  The  reason  why  charity  itself  is  to 
421.  Hence  it  may  be  seen  how  it  act  justly  and  faithfully  m  the  office, 
is  to  be  understood  that  charity  and  business  and  work  in  whi:,h  an;  one 
good  works  are  distinct,  like  willing  is,  is  because  dU  the  thmga  thit  d 
well  and  doing  well ,  namely,  that  they  man  does  so,  are  of  u-^e  to  societj, 
are  formally  distmct,  as  ttie  mind  which  and  use  is  good  and  good  in  the 
tlimks  and  wills,  and  the  body  by  sense  abstracted  from  peisons  is  the 
which  the  mind  speaks  and  ai  Is ,  but  neighbor.  That  not  only  a  single  man, 
that  they  are  essentially  distinct,  be-  but  also  a  smaller  society,  and  one's 
cause  the  mind  itself  is  distmct,  the  country  itself,  is  the  neighbor,  was 
interior  region  of  which  is  spiritual,  shown  above.  As,  for  example,  a  king, 
and  the  exterior  natural,  as  was  shown  who  seta  before  his  subjects  an  exam- 
above.  Wherefore,  if  works  proceed  pie  in  doing  well,  wishes  them  to  live 
from  the  spiritual  mind,  they  proceed  according  to  the  laws  of  justice,  rewards 
from  its  good  will  which  is  charily ;  those  who  do  live  so  regards  every 
but  if  from  the  natural  mind,  they  pro-  one  according  io  his  merit,  defends 
ceed  from  a  good  will  which  is  not  them  against  injuries  and  invasions, 
charity,  although  it  may  appear  like  acts  as  the  father  of  the  kingdom, 
charity  in  the  external  form,  yet  still  it  and  consults  for  the  general  prosperity 
is  not  charity  in  the  internal  form ;  and  of  his  people — he  has  charity  in  his 
charity  in  the  external  form  alone,  heart,  and  his  deeds  are  good  works, 
wears  indeed  the  semblance  of  charity,  A  priest,  who  teaches  truths  from  the 
but  the  essence  of  charity  it  does  not  Word,  and  by  them  leads  to  the  good 
possess.  This  may  be  illustrated  by  of  life  and  thus  to  heav«n,  he,  because 
comparison  with  seeds  in  the  earth  ;  he  consults  for  the  souls  of  the  men  of 
from  every  seed  there  arises  a  shoot  his  church,  eminently  exercises  charity. 
li'^ful  or  otherwise  according  to  the  A  judge,  who  judges  according  to  jus- 
(JiUality  of  the  seed.  The  case  is  siiui-  tice  and  law,  and  not  from  the  infiuence 
lar  with   spiritual  seed,  which  is  the  of  a  bribe,  friendship  and  relationship 


Ih     good      II  be  f     th 


t       p  har  y  bu     ff    tl        k  n 

f  th  ghb  g  u  n  h  ty  h 
But  more  may  be  seen  concerning  these  not  fraudulently  and  deceithilly  The 
things  in  the  chapter  concerning  Faith ;  case  is  similar  with  others,  as  with  cap- 
particularly  in  the  article  where  it  is  tains  of  vessels  and  sailors,  and  with 
shown.  That  charity  is  to  will  well,  farmers  and  servants 
and  that  good  works  are  to  dn  well  from  423.  The  rea'ion  why  thi"  i"!  charity 
willing  well,  n.  473.     And  that  charity  itself,  is,  becau-e  this  maj  be  defined 


ulls 

1 

for 

society  and 

f      soc    ty 

n    bed 

f    an 

for 

be 

ach  indi- 
e  it  is 

hyl 
1 

the  law, 
g  t;  and 

1 

ph 

d 

d 

f 

h 
k 
1 

d 

b 
h 

I 

t 

ty 

th 

A 
d 

1 

t  justice 
rchant, 
I  from 
b  r  with 
ke  man- 
f  he  does 
ly,  aud 

k 

d 

ly 

nd 

304  Concerning  Charity, 

that  it  is  fo  do  good  to  the  neighbor,  ties  of  charity  are  meant  the  exercises 

daily  and  continually,  and  not  only  to  of  charity  whicli  proceed  immediately 

tlie  neighbor  individually,   but  also  to  from  charity  itself,  and  which,  as  was 

the  neighbor  collectively ;  and  this  can-  shown  just  above,  are  primarily  of  the 

not  be  done  without  doing  what  is  good  employment  in   which   every  one   is ; 

and  just  in  the  office,    business  and  but  by  beneficent  acts  are  meant  those 

work  in  which  any  one  is,  and  with  helps  that  are  afforded  out  of  his  em- 

whomsjoever   he   has   any  intercourse,  ployment.     They  are  called  beneficent 

for  this  he  does  daily ;  and  when  he  is  atts,  because  a  man  is  to  do  them  at 

not  doing  it,  still  it  is  continually  fixed  his  liberty  and  pleasure,  and  when  they 

in  his  mind,  and  he  thinks  and  intends  are  done  they  are  not  regarded  by  the 

it.     The  man  who  thus  exercises  char-  recipient  otherwise  than  as  beneficent 

iCy  becomes  more  and  more  charity  in  acts  or  favors,  and  they  are  dispensed 

form ;  for  justice  and  tidelity  form  his  according  to  the  reasons  and  intentions 

mind,  and  their  exercises  his  body  ;  and  which  the  benefactor  has  in  his  mind, 

in  course  of  time  from  his  form  he  wills  It  is  a  common  opinion,  that  charity  is 

and  thinks    nothing    else  than    such  nothing  else  than  giving  to  the  poor, 

things    as  are  of  charity.     These   at  helping  the   needy,    taking    care    of 

length  become  like  those  of  whom  it  is  widows  and  orphans,  and  contributing 

said  in  the  Word,  that  they  have  the  to  the  building  of  hospitals  and  houses 

law  written  in  their  hearts.     These  also  for    the    accommodation    of   invalids, 

do  not  place  merit  in  works,  since  they  strangers  and  orphans;   and  especiaJlv 

do  not  think  of  merit,  but  of  duty,  that  to  the  building  of  temples,  and  to  th« 

it  becomes  a  citizen  to  do  so.     But  a  ornaments  and  revenues  of  them ;  but 

man  can  by  no  means  act  from  spirit-  many  of  these  things  are  not  the  propir 

ual  justice  and  fidelity,  of  himself;  for  constituents  of  charity,  but  are  thinijs 

every  man  hereditarily  derives  from  his  extraneous  to  it.      Those   who  place 

parents  an  inclination  to  do  what  is  charity  itself  in  those  beneficent  acts, 

good  and  just  for  the  sake  of  self  and  cannot  do  otherwise  than  place  merit 

the  world,  and  no  one  for  the  sake  of  in  those  works ;  and  although  they  con- 

what  is  good  and  just;  wherefore  he  fess  with  the  mouth  that  they  do  not 

only  who  worships  the  Lord,  and  acts  wish  them  to  be  merits,  still  inwardly 

from  Him  while  he  acts  from  himself,  there  lurks  the  belief  of  merit.     This 

obtains  spiritual  charity,  and  imbues  it  is  very  manifest  ftma  them  after  death ; 

by  exercises,  then  they  enumerate  their  works,  and 

424,  There  are  many  who  act  justly  demand  salvation  as  a  reward.  But  it 
and  faithfully  in  the  execution  of  their  is  then  inquired,  from  what  origin  they 
office,  and  dthough  they  thus  perform  are,  and  thence  of  wliat  quaJity;  and 
works  of  chanty,  still  they  do  not  pos-  if  it  is  found  that  they  proceeded  from 
sess  any  charity  in  themselves.  But  vain  glory,  or  from  a  desire  of  fame,  or 
there  are  those  with  whom  the  love  of  from  bare  munificence,  or  from  friend- 
self  and  the  world  predominates,  and  ship,  or  from  merely  natural  inclination, 
not  the  love  of  heaven ;  and  if  by  chance  or  from  hypocrisy,  they  are  then  judged 
this  be  present,  it  is  under  that,  like  a  from  that  origin ;  for  the  quality  of  the 
slave  under  his  master,  and  like  a  com-  origin  is  in  the  works.  But  genuine 
mon  soldier  under  hia  captain ;  and  it  charity  proceeds  from  those  who  are 
is  like  a  doorkeeper  standing  at  the  imbued  with  it  from  justice  and  judg- 
door.  meat  in  the  works  which  they  do  witti 

425,  IX,  That  the  beneficent  out  the  expectation  of  reward  as  an  end, 
Acts  OP  Chartty  ARE,TO  GIVE  TO  THE  according  to  the  words  of  the  Lord, 
Poor,  AND  TO  HELP  THE  Needy;  but  Lukexiv.  12,13,14;  the^ealsocalIsuch 
WITH  Prudence.  things  as  have  been  mentioned  above, 

A  distinction    is   to   be    made   be-  beneficent  acta,  as  also  debts,  although 

tween   tlie  duties   of  charity,   and  the  they  are  of  charity, 
iieneficent  acts  of  charity.    By  the  du-        420.    It  is   known   that   some   who 


^'a'^ 


and  concerning  Good  Works.                                 3115 

have  done  ihc^e  beneficent  acts  which,  spiritually  such.     That  hj  the  pool  aie 

before  the  world,  appear  as  images  of  meant  those  who  are  not  in  the  Jtnowl- 

charity,   think   and  believe  that  they  edges  of  what  is  good  and  true,  may 

have  exercised  worlts  of  charity;  and  beseeninTHEArocALYPSB  Revealed, 

that  they  regard  them  as  many  regard  n.  209 ;    iliat  by  widows,   those    who 

papal  indulgences,  as  things  on  account  are    without    truths,    and    still   desire 

of  which  tliey  are  purified  from  sins  j  truths,  n.  764,  &c, 

and,  as  regenerate,  are  to  he  gifted  witli  428.  Those  who  are  from  nativity 

heaven ;    and  yet  they  do  not  regard  pitiful,  and  do  not  make  their  natural 

assin-  adulte  y  hat    d    e    nge  fraud  pity  spiritual  by  deedsof  genuine  char- 

and       gen    al    h     o     up  sc  ncea  of  believe  that  it  is  charity  to  give  to 

he  fle  h  wl     h    h  j    udulge  a     1  e      j  poor  person,  and  to  help  every 

p!                 Bu      I  e         h        I       a  n     1    person,  and  they  do  not  first  in- 

h       g    d  wo  k      han  pa  n    d   m  g  q     e  vhether  that  poor  and  needy  per- 

f    n    1      n  con  pany  w  h  d     1  b    good  or  bad,  for  they  say  that 

bo         {  I  p     ia    I     n  vi,\i    \      eiy  h          not  necessary,  since  God  looks 

drasl     But  the  case  is  quite  otherwise,  only  at  tite  help  and  alms.     But  these 

if  those  beneficent  acts  are  done  by  after  death  are  well  distinguished  and 

those  who  shun  the  above-mentioned  separated  from  those  who  did  the  be- 

evils  as  enemies  of  charity.     Neverthe-  neficent  acts  of  charity  from  prudence ; 

less,  those  beneficent  acts  are  in  many  for  those  who  did  them  from  that  blind 

respects  advantageous,  particularly  giv-  idea  of  charity,  then  do  good  equally  to 

ing  to  poor  people  and  beggars;    for  the  bad  and  the  good;  and  thereby  the 

thereby  boys  and  girls,  servants  and  bad  do  evils,  and  by  them  hurt  the  good  ; 

maids,  and,  in  general,  all  the  simple,  wherefore,  those   benefactors   are  the 

are  initiated  into  charity,  for  they  are  occasion   of  hurting  even   the  good, 

its  externals;  by  which   they  become  For  to  do  a  beneficent  act  to  a  mia- 

accustomed  to  the  olBces  of  charity;  chievous  man,  is  like  giving  bread  to 

for  they  are  the  rudiments  of  it,  and  the  devil,  which  he  turns  into  poison ; 

are  then  like  unripe  fruits ;  but  with  for  all  the  bread  in  the  hand  of  the 

those  who  are  afterwards  perfected  in  devil  is  poison  ;  and  if  it  is  not,  he  turns 

just  knowledges  respecting  charity  and  it  into  poison,  which  he  does  by  using 

faith,  they  become  like  ripe  fruits ;  and  good  deeds  to  allure  to  evil.     And  it  is 

then  they  regard  those  former  works  like  handing  a  sword   to  an  enemy, 

done  from  simplicity  of  heart,  no  other-  that  he  may  kill  some  one;  and  it  is 

wise  than  debts.  like  giving  a  shepherd's  crook  to  a  man- 

427.  The  reason  that  those  henefi-  wolf,  that  he  may  lead  the  sheep  to  the 

cent  acts  are  at  this  day  believed  to  be  pasture,  when  yet,  as  soon  as  he  has 

the  proper  deeds  of  charity,  which  in  got  it,  he  drives  the  sheep  from  the 

the  Word  are  meant  by  good  works,  is,  pasture  into  the  wilderness,  and  there 

because  charity  is  often  described  in  kills  them ;  and  it  is  like  giving  an 

the  Word  by  giving  to  the  poor,  help-  office  to  a  robber,  who  only  cares  and 

ing  the  needy,  providing  for  widows  watches  for  plunder,  according  to  the 

and  orphans;  but  hitherto  it  has  been  excellence  and  abundance  of  which,  he 

unknown  that  the  Word,  in  the  letter,  dispenses  laws  and  executes  judgments. 

mentions  only  such  things  as  are  ex-  429.  X.  That  there  ake  Debts  op 

lernaJ,  yea,  such  as  are  the  most  exter-  Charity;    some    Public,    some    Do- 

nalthingsof  worship;  and  thatspiritual  mestic,  and  some  Private. 

things,  which  are  internal,  are  meant  The     beneficent    acts    of    charity 

by  them;  as  may  be  seen  above,  in  and  the  debts  of  charity  are  distinct 

the  chapter  concerning  the  Sacred  from  each  other,  like  the  things  which 

Scripture,  n.  173  to  209;  whence  it  are  done  from  liberty  and  those  which 

is  manifest,  that  by  those  called  poor,  are  done  from  necessity.     But  still,  by 

needy,  widows  and  orphans,  not  those  the  debts  of  charity,  are  not  here  meant 

are  there  meant,  but  those   who  are  the  debts  of  oiBces  in  a  kln^rdom  and 


...^le 


306  Concerning   Charity, 

a  republic — as  of  a  minister,  that  he  their  children,  from  a  love  implanted 

should  minister,  of  a  judge,  that   he  in  every  one,  which  is  called  ftorge  or 

should  judge,  &.c. — but  the  debts  of  parental  aifection ;  and  of  children  to- 

every  one,  in  whatever  office  he  is,  are  wards  their  parents,  from  another  love, 

meant.    Wherefore  they  are  from  a  dif-  and  according  to  it,  which  closely  con- 

fcrent  origin,  and  flow  from   another  joins  itself  with  obedience  from  debt 

will ;  and  so  they  aie  done  from  charity.  But  the  debts  of  a  master  and  a  mis- 

by  those  who  are  in  charity,  and,  on  tress  towards  iheir  servants  and  maids 

the  other  hand,  from  no  charity,  by  partake  of  the  love   of  reigning,  ar.d 

those  who  are  in  no  charity.  this  according  to  the  stale  of  each  one's 

430.  The  Public  Debts  op  Char-  mind.  But  conjugial  love  and  love  to- 
ITY  are,  especially,  duties  and  taxes,  wards  children,  with  their  debts  and 
which  should  not  be  mixed  together  the  discharge  of  them,  do  not  produce 
with  the  debts  of  offices.  Those  who  love  towards  the  neighbor,  like  the 
are  spiritual  pay  them  with  one  dispo-  discharge  of  debts  in  offices ;  for  the 
sition  of  heart,  and  those  who  are  love  called  storge  exists  with  the  bad 
merely  natural,  with  another.  The  equally  as  with  the  good,  and  some- 
spiritual  pay  them  from  good  wilt,  be-  times  it  is  stronger  with  the  bad ;  and 
cause  they  are  collected  for  the  preser-  also  it  exists  with  beasts  and  birds, 
vation  of  their  country,  and  for  the  pro-  with  which  no  charity  can  be  formed  ; 
tection  of  it  and  the  church,  and  for  that  it  is  with  bears,  tigers  and  ser- 
the  services  performed  by  officers  and  pents  equally  as  with  sheep  and  goats, 
rulers,  to  whom  salaries  and  wages  are  and  with  owls  equally  as  with  doves,  is 
to  be  paid  from  th  p  bl"  t  kn  As  to  what  particularly  re- 
Wherefore  those  wh  m  h  coun  y  g  d  h  dehtsof  parents  towards  chil- 
and  also  the  chu  h  h  g  bf  d  debts  with  those  who  are  in 
pay  them  volun  d  h  inwardly  different  from  the 
and  esteem  it  d  d  b  w  h  those  who  are  not  in  char- 
and  defraud ;  bu  os  h  bu  twardly  they  appear  similar, 
country  and  the  h  n  h  W  h  who  are  in  charity,  that  love 
neighbor  pay  them  unwillingly  and  re-  is  conjoined  with  love  towards  the 
lucEandy  and  whenever  opportunity  is  neighbor  and  w  ith  love  to  God ;  for  by 
given  they  defraud  and  cheat  for  with  them  children  are  loied  according  to 
them  their  own  louse  and  tieir  own  their  morals  virtues  desires  and  tal- 
lieih  IS  the  neighbor  ents  tor  serving  the  pi  blic     but  vvith 

431      The    Domestic    Dfhts    op  those  who  are  not  in  charity,  there  is 

Charity  are  those  of  a  hi  band  to-  no  conjunction  of  charity  with  the  love 

ward"!  his  wife   and  of  a  wile  towards  called  itaree     wherefore  many  of  them 

her  husband      also  those  of  a  father  love  bad  immoral  and  crafty  children 

and  a  mother  towards  their  children  eien   more  than  those  who  are  good 

aud  of   children  ton  ards  their   father  moral  and  prudent    thus  tho'^e  who  art 

md  mother  as  also  those     f  a  master  not  uaeful  to  the  public  more  than  those 

and  a  mistress  towards  their  servants  who  are  useful 

and  maids  and  of  the  latter  towards  432   The  Pritati  Dfbts  op  Char- 

thp  former     These  debt'  becausp  they  itt    are    also  many    such   as  paying 

relate  to  education  and  id  ministration  wages  to  workmen  pa^ino-  interest  and 

in  the  houie   are  so  many  that  if  they  rents    jerforming   contracts,   keeping 

should  be  enumented  the}  would  (ill  a  plelges    and  other  s  ich  like  things  ; 

volume    Everyman  isbrougit  to  these  of  which  some  are  debts  by  virtue  of 

debts  from  a  ioie  difierent  from  that  the  statute  law  some  of  the  civil  law, 

which  brings  him  to  the  debts  of  his  and  ■ome  ff  the  moral  law.     These 

office   to  those  of  a  husband  towards  his  also   are   discharged   in   one   state  of 

wile, andofawife  towards  her  husband,  mind  by  those  who  are  in  charity,  and 

from  conjugial  love  and  according  to  in  another  by  those  who  are  not   in 

it;  of  a  father  and  a  mother  towards  charity;    by  those  who  are  in  charity 


iBstecb,  Google 


,md  concerning   Good   Works.  301 

they  areperformed  justly  and  faithfully;  his  thought,  and  if  inwardly  affects 
for  it  is  a  precept  of  charity  that  every  those  who  are  in  his  company,  es- 
(ine  should  aU  justly  and  faithfully  pecially  at  feasts;  it  emanates  through 
with  all  Hith  whom  he  is  in  any  busi-  the  face  as  well  as  by  respiration, 
ne  3  and  intercourse,  of  which  above,  Since  by  dinners  and  suppers,  or  by 
n  ii2  and  the  following ;  but  those  feasts,  such  consociations  of  minds 
same  thmgs  are  performed  altogether  were  signified,  therefore  they  aie  so 
differently  by  those  who  are  not  in  often  mentioned  in  the  Word;  and  by 
cl  arily  them  there  nothing  else  is  meant  in 

4W  \l  I  HAT  THE  Recreations  the  spiritual  sense ;  and  in  the  highest 
OP  Ch^kiti  are  Dinners,  Suppers,  sense,  by  the  paschal  supper  amongst 
AND  Parties  the  sons  of  Israel,  as  also  by  the  ban- 

It  13  known  that  dinners  and  sup-  quets  at  the  other  feasts ;  as  also  by 
pei  are  m  use  every  where,  and  that  eating  together  of  the  sacrifices  at  the 
they  are  made  for  various  purposes,  and  tabernacle.  Conjunction  itself  was 
that  with  many  t!  ey  are  for  the  sake  then  represented  by  breaking  the  bread  , 
of  friendship  for  the  sake  of  relation-  and  distributing  it,  and  by  drinking 
hip  fjr  tl  e  sdke  of  gladness,  and  for  from  the  same  cup  and  handing  it  to 
ti  e  sake  of  gain  and  recompense ;   and     another, 

that  they  tr<.  bribes  to  draw  over  to  a  434.  As  to  social  parties,  they 
party ;  and  that  with  grandees  they  were  in  the  primitive  church  amongst 
are  also  for  the  sake  of  honor,  and  in  such  as  called  themselves  brethren  in 
the  palaces  of  kings  for  the  sake  of  Christ ;  wherefore  they  were  social 
splendor.  But  dinners  and  suppers  of  meetings  of  charity,  because  they  were 
charity  are       h   1  Ij     1  nap   itual  fraternity.     They  were  also 

mutual  lov     f    m  a         1     f    h      In     -on    lations  for  the  adversities  of  the 
an         hu    h,  exultations    for   its    increase, 
I        ke    and    Iso  recreations  of  the  mind  aflier 
ailed       ud  es  and  labors,  and  at  the  same  time 
m     n  rsations  on  various  subjects ;  and 

I  b        se  they  flowed  from  spiritual  love, 

in  ma  fountain,  they  were  rational 

n  n  d  moral  from  a  spiritual  origin, 
bl  hn  n  f  Tl  e  are  given  at  this  day  parties 
the  church ;  for  the  evening,  in  which  of  friendship,  which  regard  as  their 
they  were  made,  signified  that :  but  end  the  pleasures  of  conversation,  the 
Dinners,  in  the  second  state,  when  the  exhilaration  of  the  mind,  and  thence 
church  was  established ;  for  the  morn-  they  are  for  the  expansion  of  the  soul 
ing  and  the  day  signified  that.  At  ta-  and  the  liberation  of  the  imprisoned 
ble  they  had  conversations  upon  vari-  thoughts,  and  thus  for  the  refreshment 
ous  subjects,  as  well  domestic  as  civil,  of  the  sensual  parts  of  the  body,  and 
but  particularly  upon  such  things  as  the  restoration  of  their  state.  But  as 
were  of  the  church;  and  because  they  yet  there  are  not  given  any  parties 
were  feasts  of  charity,  on  whatsoever  of  charity ;  for  the  Ijird  says,  In  the 
subject  they  spoke,  charity  with  its  consKmmation  of  the  age,  that  is,  in 
joys  and  delights  was  in  their  speech,  the  end  of  the  church,  iaiguif^  wiil  be 
The  spiritual  sphere  reigning  in  those  multiplied,  and  charity  will  grow  cold, 
feasts,  was  a  sphere  of  love  to  the  Lord  Matt.  xxiv.  13.  The  reason  is,  be- 
and  of  love  towards  the  neighbor,  cause  the  church  had  not  yet  acknowl- 
which  exhilarated  the  mind  of  every  edged  the  Lord  God  the  Savior,  as  the 
one,  softened  the  sound  of  every  speech,  God  of  heaven  and  earth,  and  ap- 
and  brought  festivity  from  the  heart  into  proached  Him  immediately,  fi'om  whom 
all  the  senses;  for  from  every  man  there  alone  genuine  charity  proceeds  and 
emanates  a  spiritual  sphere,  which  is  of  flows  in.  But  the  parties,  where 
the  affection  of  his  love,  and  thence  of    a   friendship   emulating  charity   does 


the  priroitiv 
dinners  and 

h 
upi 

h    m  n 

of  no  othe 

nd 

and   by 

Feasts,  in 

d  h    h 

oy  of  the  1 

nd     Iho 

unction.     S 
ied  consoc 

h 

nd      n 

the  first  St 

1            b 

b,  Google 


;{08  Concemi'ng  Chanti/, 

not  join  minds  together,  are  no  otiier  uaefiil  fruit,  but  inwardlj  it  is  disagree- 

than  counterfeits  offriendship,  and  false  able  aijd  useless.     He  is  aJeo  like  the 

attestations  of  mutual    love,   alluring  dross  of  metals,  which,  when  polished 

insinuations    into    favor,    and    indul-  on  the  surface  and  beautifully  colored, 

gencea  of  the  delights  of  the  body,  es-  are  sold  for  precious  stones.    In  a  word, 

pooially  of  sensual   gratifications,   by  such  are  like  the  eggs  of  an  owl,  which 

which  others  are  carried,  as  a  ship  by  are  believed  to  be  the  eggs  of  a  dove, 

sails  and  favorable  winds,  while  syco-  Let  every   man   know   that   the  good 

phants  and  hypocrites  stand  at  tbe  stern  which  a  man  does  with  the  body  prO' 

and  hold  the  rudder  in  their  hand.  ceeds  from  his  spirit,  or  from  the  inter- 

435.  XII.  That  the  fikst  Thing  nal  man  ;  the  internal  man  is  his  spirit, 

OP  Charity  is  to  pvt  away  Evils,  which    lives   after  death;    wherefore, 

A»»  THE  SECOND  Thing  of  it  is  to  when  a  man  casts  off  the  body  whici 

DO  Goods  which  are  of  use  to  the  made  his  external   man,  then  whoso- 

Neighbor,  ever  is  in  evils  and  delights  himself  in 

In  tbe  doctrine  of  charity  this  holds  them,   he  abhors  good,  as  offensive  to 

the  first  place,  that  Ibe  first  thing  of  his  life.     That  man  cannot  do  good, 

charity  is  not  to  do  evil  to  the  neigh-  which  is  good,  before  evil   is  removed, 

bor,  and  the  second,  to  do  good  to  him ;  the  Lord  teaches  in  many  places  :  Tkty 

this  tenet  is  as  a  door  to  the  doclrine  do  not  gatlier  grapes  from  thorns,  or 

of  charity,     It  is  known  that  evil  re-  fgs  from  thistles.    A  corriqit  tree  can- 

sides  in  the  will  of  every  man,  from  na-  not  produce  good  fruit.  Matt.  vii.  16, 

tivity,  and  because  all  evil  regards  man  17,  18.     Wo  to  you,  scribes  andPhav' 

near  itself  and  at  distance  from  itself,  isees;  ye  cleanse  the  outside  of  the  cup 

and  also  society  and  one's  country,  it  and  oftJic  platter,  hut  the  insides  ore 

follows    that    hereditary    evil    is    evil  full  of  rapine  andexcess.  BUndJPhar- 

against  the  neighbor  in  every  degree,  isee,  cleanse  first  tlte  inside  of  the  cftp 

Man  may  see  from  reason  itself,  that  as  and  of  the  platter,  that  the  outside  may 

far  OS  the  evil  residing  in  the  will  is  be  clean  also,  xxiii.  25,  26.      And  in 

not  removed,  so  far  the  good  which  he  Isaiah;    Wash  yourselves;  put  away 

does   is   impregnated   with  that  evil;  the  evil  of  your  works;  cease  to  do  evil; 

for  then  evil  is  inwardly  in  the  good,  leant  to  do  good;  seek  judgment.   Then, 

like  a  nut  in  the  shell,  and  like  marrow  if  your  sins  be  as  scarlet,  they  shall  he- 

in  the  bone;  wherefore,  although  the  come  white  like  snow ;  if  they  be  red  as 

good  which  is  done  by  such  a  man  ap-  crimson,  they  shaU  be  like  wool,  i.  16, 

pears  as  good,  still,  inwardly,  it  is  not  17,  IS. 

good ;  for  it  is  like  a  bright  shell  with-  436.  This  may  be  further  illustrated 
in  which  there  is  a  nut  eaten  by  worms,  by  these  comparisons :  one  cannot  go 
and  it  is  like  a  white  almond,  wiUiin  to  another  who  keeps  a  leopard  and  a 
which  there  is  rottenness,  from  which  panther  m  his  chamber,  and  because 
rotten  veins  extend  even  to  the  surface,  he  gives  them  food  to  eat  lives  secure- 
To  will  evil  and  to  do  good  are  m  !y  with  them,  unless  he  first  remove 
themselves  opposites ;  for  evil  is  of  ha-  those  wild  beasts.  Who,  when  invited 
Ired  against  the  neighbor,  and  good  is  to  the  table  of  a  king  and  queen,  would 
of  love  towards  the  neighbor ;  or  evil  not  fir=t  wash  his  face  and  hands  be- 
is  the  neighbor's  enemy,  and  good  is  fore  he  goes  to  it?  Who  does  not  purl- 
bis  friend.  Those  two  cannot  esist  in  fj  metallic  ore  by  fire,  and  separate  n 
one  mind,  that  is,  evil  in  the  internal  from  the  dross,  before  he  obtains  pure 
man,  and  good  in  the  external  man  ,  if  gold  and  silver  J  Who  does  not  separate 
they  do,  the  good  in  the  external  man  the  tares  from  the  wheat,  before  he 
is  like  a  wound  superficially  healed,  ir  brings  it  into  the  barn?  Who  does  not 
which  inwardly  there  is  rotten  matter,  cook  raw  meat  by  boiling,  before  if  be- 
Man  is  then  like  a  tree  whose  root  is  comes  eatable  and  is  set  upon  the  ta- 
decayed,andyet  it  produces  fruit  which  ble?  Who  does  not  shake  off  the  worms 
outwardly  appears  'ike  agreeable  and  from  the  leaves  of  a  tree  in  the  garden 


[lostBcb,  Cookie 


and  concerning  Good   Works.  309 

lest  the  leaves  should  be  consumed,  and  towards  him  t  Does  not  the  evil  theo 
thus  the  fruit  should  perish  1  Who  loves  hide  itself  in  the  good  1  And,  although 
a  virgin,  and  intends  marriage  with  her,  the  evil  which  hides  itself  does  not  ap- 
who  is  infected  with  a  malignant  dis-  pear  in  acts,  still  it  manifests  itself  in 
ease,  and  covered  with  pimples  and  many  things,  if  they  are  duly  reflected 
sores,  however  she  paints  her  face,  upon.  The  Lord  says,  No  servant  can 
dresses  herself  splendidly,  and  studies  serve  two  masters ;  ye  cannot  serve  God 
vj  infuse  the  incentives  of  luve  by  ihe  and  mammo'it,  Luke  xvi.  13. 
charms  of  her  conversation?  That  man  438.  But  no  one  can,  by  his  own 
ought  to  purify  himself  from  evils  is,  power  and  his  own  strength,  purify 
comparatively,  as  if  a  servant,  having  himself  from  evils;  yet  stUT  it  cannot 
his  face  and  clothes  bedaubed  with  soot  be  done  without  the  power  and  strength 
or  dung,  should  go  to  his  master  and  of  man,  as  his  own.  Unless  it  were  so, 
say,  "Wash  me,  sir."  Would  not  the  no  one  could  fight  against  the  flesh  and 
master  say  to  him,  "You  foolish  ser-  its  concupiscences,  which  yet  is  en- 
vant,  what  do  you  say?  Behold,  there  joined  upon  every  one;  yea,  he  would 
is  water,  soap  and  a  towel;  have  not  think  of  that  conflict,  and  so  would 
you  not  hands,  and  power  in  them?  give  up  his  miod  to  evils  of  every  kind, 
wash  yourself"  And  the  Lord  God  and  would  only  be  restrained  from  them 
would  say,  "The  means  of  purification  as  to  the  deeds,  by  the  laws  of  justice 
are  from  Me,  and  also  your  will  and  made  in  the  world  and  their  punish' 
power  are  from  Me ;  use  those  my  gifts  ments ;  and  thus  he  would  be  inwardly 
and  talents  as  your  own,  and  you  will  like  a  tiger,  a  leopard  and  a  serpent, 
be  purified."  which  never  reflect  on  the  cruel  de- 
437.  It  is  believed  at  this  day,  that  lights  of  their  loves.  Hence  it  is  man- 
charity  is  only  to  do  good,  and  that  ifest  that  man,  who  is  more  rational 
then  one  does  not  do  evil ;  consequent-  than  wild  beasts,  ought  to  resist  evils 
ly,  that  the  first  thing  of  charity  is  to  from  the  power  and  strength  given  him 
do  good,  and  the  second  not  to  do  evil,  by  the  Lord,  which  in  every  sense  ap- 
But  it  is  altogether  the  reverse;  the  peat  to  him  as  his  own;  and  this  ap- 
first  thing  of  charity  is  to  put  away  evil,  pearance  is  given  to  every  man  by  the 
and  th  d  "  t  d  g  od  f  't  '  Li  d  for  the  sake  of  regeneration,  im- 
a  I  II  h  p  1  Id  p  on,  conjunction,  and  salvation, 
and  I  I  \  I  Id  431.  XIII.  That  Man,  in  the  Ex- 
tha  as  f  yd  11  es  op  Charity,  dobs  not  place 
evi  f  h  11  g  d  I  1  M  TIN  WonKs,  WHILE  HE  BELIEVES 
'  as  h  m  h  1  )  f  h  11  Ai.i.  Good  is  rnOM  the  Lord. 
wl  II  1  d  1  1  T  place  merit  in  works  which  are 
hii  If  d  h  h  all  d  or  the  sake  of  salvation  is  hurtr 
good  d  d  1  Iso  1  f  f  1  for  therein  are  concealed  evils, 
asy  jtshdlsofl  Co  ning  which  the  doer  knows  noth- 
is  cc  p  d  by  I  Lo  d  N  There  is  concealed  a  denial  of  the 
stand  between  both,  with  a  versatile  influx  and  operation  of  God  with  man; 
neck,  and  at  the  same  time  pray  to  the  trust  in  one's  own  power  in  the  things 
one  and  to  the  other  ;  for  these  are  they  of  salvation,  faith  in  one's  self  and  not 
concerning  whom  the  Lord  says  these  in  God,  a  justification  of  one's  self, 
words ;  I  know  thy  works,  that  thou  salvation  by  one's  own  strength,  anni- 
art  neither  cold  nor  hot ;  I  would  thou  hilation  of  the  divine  grace  and  mercy 
loert  cold  or  hot;  bat  because  thou  art  the  rejection  of  reformation  and  regen- 
hikeiBarm,  and  neither  cold  nor  hot,  I  eration  by  divine  means,  and  particu- 
loill  spew  thee  out  of  my  mouth.  Rev.  larly  derogation  from  the  merit  and 
iii.  15,  16.  Who  can  fly  about  with  righteousness  of  the  Lord  God  the  Sa- 
his  troop  between  two  armies,  and  favor  vior,  which  they  claim  to  themselves ; 
both?  Who  can  be  in  evil  against  his  besides  a  continual  looking  for  reward, 
nerghhoi ,  and  at  the  same  lime  in  good  which  they  regard  as  the  first  and  last 


.,.5lc 


310  Concerning  Charily, 

end,  a  suffocation  and  extinction  of  places.  These  are  not  in  ilie  confi. 
love  to  the  Lord  and  love  towards  the  dent  expectation  of  reward  from  merit, 
neighbor,  a  total  ignorance  and  imper-  but  in  the  faith  of  the  promise  from 
ceptibility.of  the  delight  of  heavenly  grace.  With  these  the  delight  of  doing 
love,  which  is  without  merit,  and  a  sen-  good  to  the  neighbor  is  a  reward ;  this 
sation  only  of  the  love  of  self.  For  delight  the  angels  have  in  heaven,  and 
those  who  put  reward  in  the  first  place,  it  is  a  spiritual  delight  which  is  eternal, 
and  salvation  in  the  second,  thus  this  and  immensely  exceeds  every  natural 
for  the  sake  of  that,  invert  order,  and  delight.  Those  who  are  in  that  de- 
immerse  the  interior  desires  of  their  light  do  not  wish  to  hear  of  merit,  for 
mind  in  their  proprium,  and  in  the  body  they  love  to  do  good"  and  perceive 
defile  them  with  the  delights  of  their  blessedness  in  it ;  but  they  are  sorry 
flesh.  Thence  it  is  that  the  good  of  if  it  is  believed  that  they  do  it  for  the 
merit  appears  to  the  angels  like  rust,  sake  of  retribution;  they  are  like  those 
and  the  good  not  of  merit  like  purple,  who  do  good  to  friends  for  the  sake  of 
That  good  should  be  done  without  the  friendship,  to  a  brother  because  he  is 
end  of  reward,  the  Lord  teaches  in  a  brother,  to  wife  and  children  because 
Luke  :  If  ye  do  good  to  those  tolw  do  they  are  wife  and  children,  to  their 
good  to  you,  tcheU  thank  have  ye  ?  country  because  it  is  their  country ; 
Rather  love  your  enemies,  and  do  good;  thus  from  friendship  and  love.  Those 
and  lend,  hoping  for  nothing  thence;  who  do  good  to  others  also  say  and 
then  your  reward  will  be  great,  and  ye  persuade  that  they  do  it  not  for  the 
urill  be  sons  of  the  Most  High ;  for  Me  sake  of  themselves,  but  for  the  sake  of 
IS  kind  to  the  unthankful  and  the  evil,  them. 

vi.  33  to  36.  That  man  cannot  do  441.  It  is  quite  otherwise  with  those 
good,  which  in  itself  is  good,  except  who  regard  reward  in  works  as  the  end 
from  the  Lord,  in  John ;  Abide  in  ^e  itself;  these  are  like  those  who  enter 
<md  I  in  you ;  as  the  branch  cannot  into  friendship  for  the  sake  of  gain, 
bear  frmt  of  itself,  unless  ii  abide  in  and  also  send  gifts,  perform  kind  offices, 
the  vine,  so  neither  can  ye,  wtless  ye  testify  love  as  from  the  heart,  and  when 
abide  in  Me;  because  withmt  Me  ye  they  do  not  obtain  the  things  hoped 
eanrtot  do  any  thing,  xv.  4,  5.  And  for,  they  turn  themselves  away,  re- 
in another  place;  A  man  cannot  take  nounce  fi'iendship,  and  attach  them- 
any  thing,  mtless  it  be  given  to  him  selves  to  his  enemies  and  halers.  And 
from  Iteaven,  iii.  27.  they  are  like  nurses  who  suckle  infanta 
440.  But  for  men  to  think  that  they  only  for  wages,  and  in  the  sight  of  the 
may  come  into  heaveu,  and  that  good  parents  they  kiss  and  fondle  them ;  bul 
should  be  done  for  that  reason,  is  not  as  soon  as  they  are  not  fed  delicately, 
to  regard  reward  as  an  end,  and  to  and  remunerated  exactly  according  to 
place  merit  in  works;  for  those  also  their  wish,  they  cast  away  the  infants, 
think  that,  who  love  the  neighbor  as  treat  them  cruelly,  and  beat  them, 
themselves,  and  God  above  all  things,  laughing  at  their  cries.  They  are  also 
for  these  think  thus  from  faith  in  the  like  those  who  regard  their  country 
words  of  the  Lord,  That  their  reward  from  the  love  of  self  and  the  world,  and 
uHll  be  great  in  the  heavens,  Matt.  v.  say  that  they  are  willing  to  spend  their 

11,  12,  vi.  I,  X.  41,  42;  Luke  vi.  23,  goods  and  their  lives  for  it;  and  yet, 
25,  xiv.  12, 13, 14 ;  John  iv.  36,  That  if  they  do  not  gel  honors  and  riches  as 
those  who  have  done  good  will  possess,  rewards,  they  speak  evil  of  it,  and  join 
as  an  inheritance,  the  Mngdom  prepared  themselves  to  its  enemies.  They  are 
from  the  foundation  of  the  MorM,  Matt,  likewise  like  shepherds  who  feed  sheep 
XXT.  34.  That  every  one  will  be  re-  only  for  the  sake  of  wages,  which  if 
warded  according  to  his  works.  Matt,  they  do  not  receive  at  the  proper  time, 
xvi.  37;  John  v.  29;  Rev.  xiv.  13,  xx.  they  drive  the  flock  with  their  staff 

12,  13;  Jerem,  xxv.  14,  xxxii.  19;  fi'om  the  pasture  into  the  wiloerness. 
Tlosea  iv.  9;    Zech.  i.  6;    and  other  Similar  to  these  are  priests  who  dis- 


^'a'^ 


and  concerning  Good   WoiA'i                                  311 

eharge  the  ilulies  of  their  ministry  only  two  causes  appear  to  man  together, 
for  the  sake  of  the  emoluments  annex-  when  yet  the  principal  cause  is  all  in 
ed  to  them;  that  these  care  little  for  all  of  the  instrumental  cause.  Thence 
the  salvation  of  the  souls  over  whom  it  follows,  that  if  a  man  believes  that 
they  are  appointed  leaders  is  maaifest.  all  good  which  in  itself  is  good  is  from 
Et  is  similar  with  magistrates  who  look  the  Lord,  he  does  not  place  merit  iu 
only  to  the  dignity  of  their  office  or  works;  and  in  that  degree  in  which 
function,  and  to  the  revenues  of  it ;  this  faith  with  man  is  perfected,  the 
when  they  do  good,  it  is  not  for  the  fantasy  concerning  merit  is  removed 
sake  of  the  public,  but  for  the  sake  of  from  him  by  the  Lord,  A  man  in  this 
the  delight  of  the  love  of  self  and  the  state  performs  exercises  of  charity  in 
.  world,  which  they  regard  as  the  only  abundance,  and  at  length  perceives 
good.  It  is  similar  with  others;  for  the  the  spiritual  delight  of  charity,  and 
end  in  view  is  every  thing,  and  the  then  he  begins  to  abhor  merit  as  nox- 
mediate  causes,  which  are  of"  the  office,  ious  to  hia  life.  Merit  is  easily  wiped 
if  they  do  not  promote  the  end,  are  re-  away  by  the  Lord  with  those  who  im- 
nounced.  The  case  is  similar  with  bue  charity,  by  acting  justly  and  faith- 
those  who  claim  recompense  for  their  fully  in  the  work,  business  and  office 
meiit  in  the  things  of  salvation,  in  which  they  are,  and  with  whomso- 
These  after  death  demand  heaven  ever  they  have  any  intercourse,  con- 
with  great  confidence;  but  after  they  cerning  which  see  above,  n,  422,  423, 
ate  found  to  possess  nothing  of  love  to  424 ;  but  merit  is  removed  with  diffi- 
God,  and  nothing  of  love  towards  the  culty  from  those  who  believe  that  char- 
neighbor,  they  are  sent  hack  to  those  ity  is  procured  by  giving  alms  and 
who  may  instruct  them  concerning  helping  tlie  needy ;  for  these,  while 
charity  and  faith ;  and  if  they  reject  they  ate  doing  those  works,  in  their 
the  doctrinals  of  these,  they  are  sent  mind,first  openly,  and  then  tacitly,  wish 
away  to  those  of  a  similar  character,  for  recompense  and  attract  merit. 
amongst  whom  are  some  who  are  angry  443.  XIV.  That  a  Moral  Life, 
with  God,  because  they  do  not  obtain  when  it 'is  at  the  same  time  Spir- 
rewards;  and  they  call  faith  an  imagi-  itual,  la  Charity. 
nary  entity.  These  are  they  who  in  Every  man  learns  from  parents  and 
the  Word  are  meant  by  hirelings,  to  masters  to  live  morally,  that  is,  to  act 
whom  services  of  the  lowest  kind  in  in  a  civil  capacity,  and  to  perform  the 
the  courts  of  the  temple  were  allotted  ;  offices  of  honesty,  which  refer  thern- 
they  appear  at  a  distance  as  if  splitting  selves  to  the  various  virtues,  which  are 
wood.  the  essentials  of  honesty,  and  to  pro- 
442.  It  should  be  well  known  that  duce  them  by  its  formal  manifestations. 
,  charily  and  faith  in  the  Lord  are  close-  which  are  called  the  decencies  or  pro- 
ly  conjoined ;  thence  charity  is  such  as  prieties  of  life  ;  and  as  he  advances  in 
faith  is.  That  the  Lord,  chanty  and  age,  he'learns  to  superadd  rational  en- 
faith  make  one,  like  life,  vnll  and  irti-  dowments,  and  to  perfect  the  moral 
derstanding;  and  that,  if  they  are  di-  things  of  life  by  them;  for  moral  life, 
vided,  each  perishes  like  a  pearl  re-  with  children,  even  to  the  first  stage  of 
dttced  to  powder,  m^y  be  seen  above,  n.  manhood,  is  natural,  which  afterwards 
362  and  the  following.  And  that  char-  becomes  more  and  more  rational.  He 
ity  and  faith  are  togetlter  m  good  who  reflects  well  may  see,  that  a  moral 
works,  n.  373  to  377.  Thence  it  fol-  life  is  the  same  with  the  life  of  charity: 
lows  tuat  charity  is  such  aa  faith  is,  that  this  is  to  act  well  with  the  neigh- 
and  that  works  are  such  as  laith  and  b  nd  t  culate  one's  self  so  as 
charity  together  are.  Now,  if  the  faith  ntt  b  n  minated  with  evils,  JlJ- 
is,  that  all  the  good  which  man  does,  1  f  m  th  se  things  which  were 
as  of  himself,  is  from  the  Lord  man  is  h  n  bo  435  to  438.  But  still, 
then  the  instrumental  cause  of  it  and  th  fi  t  p  iod  of  the  life  of  msn, 
the  Loru  the  principal  cause,  which  m      !  If       the  life  of  charity  in  the 


Concerning  Charity, 

i,  that  is,  oiilj  the  outward  and  well  with  him  ;  this  also  is  of  mora 
superiioial  part  ot  il,  and  not  iti  in-  life.  The  spiritual  law  is  this  of  the 
ward  part.  For  there  arc  four  periods  Lord ;  All  tUngs  wkatsoever  ye  vioula 
of  lile  through  uhich  a  min  passt.s  thai  men  should  do  to  you,  so  also  dc 
from  infancy  to  old  age  The  first  ye  to  them ;  this  is  the  law  and  tht 
is  that  in  which  he  acts  from  other-,  prophets,  Matt.  vii.  12.  This  same 
accoiding  to  instructions,  the  second  law  is  the  universal  law  of  moral  life, 
is  thdt  in  which  h  B  11  I  k  f 
accoiding  toth  f  h  dphhh 
derstanding ;  tb  1  k  f  at  J  f  k  f 
which  the  will  h  d  y  P  §  '  'j  P  P^ 
standing,  and  th  d  d  g  mod  f  h  co  d  hi  f  1 
lies  it ;  THE  FOUR  1  hhfhdlg  bfU 
he  acts  from  acofidp  IdTl  1  PP  f  ' 
from  purpose.  Bhpdflf  fto  y  dh 
life  are  periods  o  If  p  hj  Ulhglh 
ofman,  andnot  Ikm  fh  fl  dh  h  myb 
body;  for  this  can  act  morally  and,  seen  above,  n.  329,330,331.  That 
speak  rationally,  and  yet  his  spirit  can  charity  fulfils  all  those,  is  evident  from 
will  and  think  the  contrary.  That  the  these  words  in  Paul :  Love  ye  one  an- 
natural  man  is  such,  is  very  manifest  other;  forhe  that  loveth  another  hath 
from  dissemblers,  flatterers,  liars  and  fulJiUed  the  low.  For  this,  Thou  shalt 
hypocrites ;  that  these  have  a  double  nM  commit  adultery,  Thou  shalt  not 
mind,  or  that  their  mind  is  divided  into  kill.  Thou  shalt  not  steal,  Thou  shalt 
two  discordant  parts,  is  evident.  It  is  not  bear  false  witness,  ITum  shttjl  not 
otherwise  with  those  who  will  well  and  covet,  and  if  there  be  any  oilier  com- 
think  rationally,  and  thence  act  well  mandment,  it  is  comprehended  in  this 
and  speak  rationally ;  these  are  they  saying,  Thou  shalt  love  thy  neighbor 
who  are  meant  in  the  Word  by  the  sim-  as  thyself.  Cltarity  doelh  no  evil  to 
pie  in  spirit;  they  are  called  simple,  the  neighbor ;  charity  is  the  fulfilment 
because  they  are  not  double,  or  have  of  the  law,  Rom.  xiii.  8,  9,  10.  He 
not  a  double  spirit.  Hence  it  may  be  who  thinks  from  the  external  man  only, 
seen,  what  is  properly  meant  by  the  ex-  cannot  but  wonder  that  the  seven  pre- 
ternal  and  the  internal  man ;  and  that  cepts  of  the  second  table  were  promul- 
no  one  can  conclude  from  the  morality  gated  by  Jehovah  upon  mount  Sinai 
of  the  external  man  to  the  morality  of  with  so  great  a  miracle;  when  yet 
the  internal,  since  this  may  be  in  the  those  same  precepts,  in  all  the  king- 
opposite  state,  and  may  hide  itself,  as  a  doms  upon  earth,  consequently  also  in 
tortoise  hides  its  head  in  its  shell,  and  Egypt,  whence  the  sons  of  Israel  lately 
as  a  serpent  hides  its  head  in  its  folds;  came,  were  precepts  of  the  law  of  civil 
for  such  a  moral  man,  so  called',  is  like  juslice;  for  no  kingdom  subsists  with- 
a  robber  in  a  city  and  in  a  forest,  who  out  them.  But  ihe  reason  why  they 
in  the  city  acis  the  part  of  a  moral  man,  were  promulgated  by  Jehovah,  and 
but  in  the  forest  the  part  of  a  robber,  moreover  written  upon  tables  of  stone 
It  is  altogether  otherwise  with  those  with  his  finger,  was,  that  they  might 
who  are  inwardly  moral,  or  moral  as  to  be  not  only  precepts  of  civil  society, 
ihe  spirit,  which  they  become  by  re-  and  thus  of  natural  moral  life,  but  also 
generation  by  the  Lord ;  these  are  they  precepts  of  heavenly  society,  and  thus 
who  arc  meant  by  the  spiritual  moral,  of  spiritual  moral  life ,'  so  that  to  do 
444  The  reason  why  a  moral  life,  contrary  to  them  would  be  not  only  to 
when  It  is  at  the  same  time  spiritual,  do  contrary  to  men,  but  also  contrary 
is  a  life  of  charity,  is  because  the  ex-  to  God. 

ercises  of  a  moral  life  and  of  charity  445.  If  moral  life  be  viewed  in  its 

ire  the  same  :    for  charity  is  to  will  essence,  it  may  be  seen  that  it  is  a  life 

well  to  the  neighbor,  and  thence  to  act  according  to  human  and  divine  laws  ai 


^'a'^ 


and  concerning   Good  Works.  313 

the    same   time ;    wherefore,  he  who  rieties  of  the  affections  of  tiie  love  of 

lives  accordirg  to  those  two  laws  as  evil;  and  man,  after  death,  wlio  then 

oae,  is  a  truly  moral  man,  and  his  life  is  a  spirit,  according  to  his  life  in  the 

is  charity.     Every  one  can  comprehend,  world,  is  presently  assigned  to  the  so- 

if  he  will,  from  external  mora!   life,  ciety   where  his  reigning  love  is ;  to 

what  charity  ia;    only  transcribe  the  some  heavenly  society,  if  love  to  God 

external  moral  life,  such  as  it  is  in  the  and  love  towards   the   neighbor    had 

intercourse  of  civil  society,  into  the  made  the  head  of  his  loves ;  and  to 

internal  man,  that  it  may  be,  in  the  some  infernal  society,  if  the  love  of 

will  and  thought  of  this,  simiiar  and  self  and  the  world  had  made  the  head 

conformable  to  the  acts  in  the  external,  of  his  loves.     Presently  after  his  en- 

and  yod  will  see  charity  in  its  type.  trance  into  the  spiritual  world  (which 

446.  XV.  That  Friendship  of  is  made  by  death  and  the  rejection  of 
Love  contracted  with  a  Man,  of  the  material  body  inlo  the  sepulchre), 
WHATSOEVER  ftuALJTY  HE  IS,  AS  TO  man  is  for  some  time  being  prepared 
THE  Spirit,  is  detrimental  after  for  his  society  to  which  he  has  been 
Death.  assigned,  and  the  preparation  is  made 

By  friendship  of  love  is  meant  inte-  by  the  rejection  of  the  loves  which  do 

rior  friendship,  which  is  such,  that  not  not  agree    with    his    principal    love ; 

only  the  external  man  of  the  person  is  wherefore  one  is  then  separated  from 

loved,  hut  also  the  internal,  and  this  another,  friends  from  friends,  clients 

without  examining  what  he  is  as   U>  Irom  patrons,  and   also  parents  from 

the  internal,  or  the  spirit,  that  is,  as  to  children,  and  brother  from  brother;  and 

the  affections  of  the  mind ;   whether  each  of  them  is  joined  to  his  like,  with 

they  be  of  love  towards  the  neighbor  whom  he  is  to  live  a  life  in  common 

and  of  love  to  God,  thus  capable  of  with  them  and  properly  his  own  to  eter- 

being  consociated  with  the  angels  of  nity.     But,  at  the   first   time  of  the 

heaven ;    or  whether  they  be  of  love  preparation,   they   meet  together    and 

contrary  to  the  neighbor,  and  of  love  converse  in  a  friendly  manner,  as  in 

contrary  to  God,  thus  capable  of  being  the  world ;     but  by  degrees    they  are 

consociated  with  devils.     Such  friend-  separated,  which  is  done  insensibly, 

ship  with  many  is  contracted  from  va-  448.    But   those  who  in  the  world 

rious  causes,  and  for  the  sake  of  va-  had  contracted  friendships  of  love  one 

rious  ends.     This  is  distinguished  from  with  another,  cannot,  like  others,  be 

external    friendship,  which   is  of  the  separated  according  to  order,  and  as- 

person  atone,  and  is  formed  for  the  sake  signed  to  the  society  corresponding  to 

of  various  delights  of  the  body  and  the  their  life;  for  they  are  inwardly,  as  to 

senses,  and   for  the  sake   of  various  the  spirit,  tied,  nor  can  they  be  torn 

kinds  of  intercourse.     This  friendship  asunder,  because  they  are  like  branches 

may  be  formed  with  any  one,  even  ingrafted    into    branches;    wherefore, 

with  it  buffoon  who  jests  at  the  table  of  if  one,  as  to  his  interiors,  is  in  heaven, 

a  duke.    This  is  called  simply  friend-  and  another,  as  to  his  interiors,  in  hell, 

ship,  but  that,  the  friendship  of  love,  they  cohere  scarcely  otherwise  than  as 

because  friendship  is  natural  conjunc-  a  sheep  tied  to  a  wolf,  or  as  a  goose  to 

tion,  but  love  is  spiritual  conjunction,  a  fox,  or  as  a  dove  to  a  hawk ;  and  he 

447.  That  the  friendship  of  love  is  whose  interiors  are  in  hell  breathes 
detrimental  after  death,  may  be  evi-  his  infernal  influences  into  him  whose 
dent  ftom  the  state  of  heaven,  from  interiors  are  in  heaven ;  for  among  the 
the  state  of  hell,  and  from  the  state  of  knowledges  which  are  in  heaven,  this 
the  spirit  of  man  respectively.  As  to  also  is  one,  that  evils  mav  be  inspired 
ihe  state  of  heaven;  it  ia  distinguished  into  the  good,  but  not  guoda  into  the 
into  innumerable  societies,  according  evil.  The  reason  is,  because  every 
to  all  the  varieties  of  the  affections  of  one,  by  birth,  is  in  evils;  thence  the 
the  love  of  good  ;  hell  also  is  divided  interiors  of  the  good,  who  thus  cohere 
into  societies,  according  to  all  the  va-  with  tlie  evil,  are  shut  up,  and  both 

40 


^'cS'^ 


314  Concerning  Vhariiy. 

are  lln  t  i  wn  into  hell  wl  ere  the  i"  hvmg  utile'"!  it  makes  oim  with 
good  suffer  hird  things  but  at  length  faith  andunle&H  they  both  together  look 
after  a  certain  space  of  ti  lie  they  are  to  tl  e  Lord  for  these  three,  the  Lord, 
taken  out  ard  Uien  the}  first  begin  to  chirity  and  faith  are  the  three  essen- 
be  prepared  for  hea»en  It  has  been  tials  of  salvation  and  when  ihej  make 
given  me  to  see  such  tyings  particu  one  cbaiity  is  charity,  and  faith  is 
larly  between  brothers  and  relations  faith  and  the  Lord  is  in  them,  and 
and  aho  between  patrons  and  clifnf.  they  m  the  Lord  see  above,  n.  363  to 
and  of  many  with  flatterers  who  pos  367  3fa8  to  372  but  when  those  three 
spssed  contrary  affections  and  dnerse  are  not  conjomea  charity  is  either 
dispositions  and  I  ha*e  seen  some  spurious  oi  hypocritical,  or  dead, 
like  kids  with  leopards  and  them  then  There  hue  been  diverse  heresies  in 
Ktssmg  each  otter  and  s  veanng  to  Christendom  since  the  foundation  of 
the  former  friendship.  And  I  then  the  Christian  church,  and  also  there  are  ■ 
perceived  the  good  sucking  in  the  d&-  at  this  day,  in  each  of  which  these  three 
lights  of  the  evil,  and  both  holding  essentials,  which  are  God,  charity  and 
each  other  by  the  hand,  entering  to-  faith,  were  and  are  acknowledged ;  for 
gether  into  caverns,  where  troops  of  without  tho'C  three,  there  is  no  reli- 
the  evil  were  seen  in  hideous  forms; but  gion.  As  it  respects  charity  in  partic- 
to  themselves,  from  the  illusion  of  fan-  ular,  it  may  be  adjoined  to  any  beret 
tasy,  they  appeared  in  beautiful  forms,  ical  faith,  as  Jo  the  faith  of  Socinians, 
But  after  a  while,  I  heard  from  the  to  the  faith  of  enthusiasts,  to  the  faith 
good,  lamentations  of  fear  as  for  snares,  of  Jews,  yea,  to  the  faith  of  idolaters ; 
and  irom  the  evil,  exultations  as  of  en-  and  by  all  it  may  be  believed  that  it  is 
emies  over  their  spoil;  besides  other  charity,  since,  in  the  externid  form,  it 
sad  scenes.  I  heard  that  the  good,  appears  similar ;  but  still  it  changes  its 
wlien  they  were  taken  out,  were  pre-  quality,  according  to  the  faith  to  which 
pared  for  heaven,  by  means  of  refer-  it  is  adjoined  or  conjoined ;  that  it  is 
mation,  but  with  mote  difficulty  than  so,  may  be  seen  in  the  chapter  con- 
others,  cerning  faith. 

449.  The  case  is  altogether  other-  451.  All  charity  which  is  not  con- 
wise  with  those  who  love  the  good  in  joined  to  faith  in  one  God,  in  whom 
another,  thai  is,  who  love  justice,  judg-  there  is  a  Divine  Trinity,  is  spurious  ; 
ment,  sincerity,  benevolence  from  char-  as  the  charity  of  the  church  at  this  day, 
ity,  especially  who  love  faith  and  whose  faith  is  in  three  persons  of  the 
love  to  the  Lord ;  those,  because  they  same  divinity,  in  successive  order,  in 
love  the  things  which  are  within  a  man  the  Father,  Son,  and  Holy  Spirit;  and 
abstracted  from  those  which  are  with-  because  in  three  persons,  each  of  whom 
out  him,  if  they  do  not  observe  the  is  a  God  subsisting  by  himself,  there- 
samequaJitiesin  theperson  afterdeath,  fore  in  three  Gods;  to  which  faith 
immediately  break  off  friendship,  and  charity  may  be  adjoined,  as  also  has 
are  associated  by  the  Lord  with  those  been  done  by  the  asserters  of  that 
who  are  in  similar  good.  It  may  be  faith,  but  it  never  can  be  conjoined; 
said  that  no  one  can  explore  the  inte-  and  the  charity  only  adjoined  to  faith, 
riors  of  the  mind  of  those  with  whom  is  merely  natural,  and  not  spiritual, 
he  is  associated  and  connected ;  but  wherefore  it  is  spurious  charity.  It  is 
this  is  not  necessary;  only  let  him  be  similar  with  the  charity  of  many  other 
cautious  of  forming  a  friendship  of  heresies,  as  of  those  who  deny  a  Divine 
love  with  every  one ;  external  friend-  Trinity,  and  so  address  God  the  Father 
ship,  for  the  sake  of  various  uses,  is  alone  or  the  Holy  Spirit  alone,  or  both, 
not  hurtful.  without  God  the  Savior  ;  to  the  faith  of 

450.  XVI.  That  there  is  spurious  these  chanty  cannot  be  conjoined,  and 
Charitv,  HYPocKiTiCAL  Charity,  AND  if  it  be  conjoined  or  adjoined,  it  is 
DEAD  Charity,  spurious      It  i^>  said  spurious,  because 

There  is  no  genuine  charity,  which  it  is  like  offspring  from  an  illegitimate 


^'a'^ 


and  concerning  Good   Works.  315 

hed,  like  the  son  of  Hagar  by  Abra-  like  flesh  without  biood ;  hke  ravens 
ham,  who  was  cast  out  of  the  house,  and  parrots  taught  to  speak  the  words 
Gen.  xxi.  9.  Such  charity  is  like  fruit  of  some  psalm ;  and  like  birds  taught 
not  naturally  belonging  to  the  tree,  but  to  sing  the  tune  of  a  sacred  hjmn  The 
fastened  to  it  by  a  needle;  and  it  is  sound  of  their  apptch  is  hke  the 
like  a  chariot  to  which  the  horses  are  sound  of  a  fowler  s  pipe 
fastened  only  by  the  reins  in  the  hands  453.  But  dead  charity  is  with  those 
of  the  charioteer,  which,  when  they  who  have  a  dead  faith  sini,e  charii) 
run,  puli  the  charioteer  from  the  seat,  such  as  faith  is  that  tl  ey  make  one 
and  leave  the  chariot  was  shown  in  the  chapter  concerning 
452,  Qu^HYPOCRiTiCAL  charity  is  Faith.  That  the  faith  of  those  who 
with  those  1^0,  in  temples  and  houses,  are  without  works  is  dead  is  etident 
bow  themselUfes  down  almost  to  the  from  the  Epistle  of  James  ii  17  20 
floor  before  God,  pour  out  long  prayers  Moreover,  those  have  a  dead  laith,  who 
devoutly,  wear  sanctified  faces,  kiss  do  not  believe  in  God,  but  in  living  and 
images  of  the  cross  and  the  bones  of  dead  men,  and  worship  idols  as  holy  in 
the  dead,  and  now  bend  their  knees  at  themselves,  as  the  gentiles  formerly 
sepulchres,  and  there  mutter  with  the  did.  The  giils  of  those  who  are  Jii 
mouth  words  of  holy  veneration  for  this  faith,  which  for  the  sake  of  sal- 
God,  and  yet  in  heart,  think  of  the  vation  they  bestow  upon  miraculous 
worship  of  themselves,  and  intend  to  images,  as  they  call  them,  and  reckon 
be  adored  as  divinities.  These  are  tbein  among  the  works  of  charity,  are 
similar  to  those  whom  the  Lord  de-  no  other  than  as  the  gold  and  silver 
tcribes  in  these  words ;  TVlun  thou  put  into  the  urns  and  monuments  of 
loest  alias,  do  not  sound  a  trumpet  he-  the  dead ;  yea,  like  the  little  cakes 
J'ore  thee,  as  t/ie  hypocrites  do,  in  the  given  to  Cerberus,  and  the  fare,  to 
lyntigogves  and  in  the  comers  of  the  Charon,  that  they  may  be  transported 
ilreets,  that  they  may  have  glory  of  to  the  Elysian  fields.  But  the  charity 
men.  And  if  thou  prayest,  thou  shalt  of  those  who  believe  that  there  is  no 
not  be  like  the  hypocrites,  who  lave  to  God,  but  that  nature  is  instead  of  God, 
pray,  standing  in  lite  synagogues  and  is  uot  spurious,  nor  hypocritical,  not 
in  the  corners  of  the  streets,  thai  tliey  dead,  but  none,  because  it  is  not  ad- 
may  be  seen  by  men.  Matt.  vi.  2,  5.  joined  to  any  faith;  for  it  cannot  be 
Wo  unto  yaw,  scribes  and  Pharisees,  called  charity,  because  the  quality  of 
hypocrites;  becatise  ye  shut  up  the  charity  is  predicated  from  faith.  The 
kingdom  of  the  heavens  to  men,  for  charity  of  these,  when  viewed  from 
ye  neither  entei-,  nor  permit  those  to  heaven,  is  like  bread  made  of  ashes,  ot 
enter  who  toish  to  enter.  Wo  unto  you,  cake  made  of  fish  scales,  and  like  fruit 
hypocrites,  because  ye  compass  sea  and  made  of  wax. 

land  to  make  one  proselyte,  and  when  454.  XVII,  That  the  Friendship 

he  is  made,  ye  make  him  twofold  more  op  Love  among  the  Evil  is  intestine 

a  cMld  of  hell  than  yourselves.     Wo  Hatred  towards  each  other. 

.  unto  you,  hypocrites,  because  ye  cleanse  It  was  shown  above,  ihat  every  man 

the  outside  of  the  cup  and  of  the  plat-  has  an  internal  and  an  external,  and 

ter,  but  loithin  they  are  full  of  rapine  that  his  internal  is  called  the  internal 

and  excess.    Matt,   xxiii.    13,    15,   25.  man,  and   his   external,   the   external 

Well  hath  Isaiah  prophesied  concern-  man ;  to  this  it  shall  be  added,  that  the 

ing  you  hypocrites,  saying,  This  peo-  internal  man  is  in  the  spiritual  world, 

pie  honoreth  Me  with  their  lips,  but  and    the     external,    in    the    natural 

their  heart  is  far  from   Me,    Mark  world.     The  reason  why  man  was  cre- 

vii.  6.     Wo  unto  you  hypocrites,  be-  ated  such,  is,  that  he  might  be  asso- 

i:ause  ye  are  like  graves  which  do  not  cialed  with  spirits  and  angels  in  theii 

appear,  so  that  the  men  who  walk  upon  world,  and  thence  think  analytically, 

them  do  not  know  if,   Luke  xi.   44;  and  after  death  be  transferred  from  hia 

twsides   other  piss^es.      Tiiose    are  o'.vn  world  to  ani)ther.     By  the  spivit 


-8'^' 


iil6  Concerning   Charity, 

uai  world,  is  meant  both  heaven  and  who  are  in  heaven  and  those  wlio  are 
hell.  Since  the  internal  man  is  to-  in  hell,  Luke  svi.  2H.  Hence  it  iiiaj 
gether  with  spirits  and  angels  in  their  be  evident  what  the  friendship  of  love 
world,  and  the  external  With  men,  it  amongst  the  evil  is;  that,  as  to  the  e\- 
is  manifest  that  man  may  be  consociat-  ternal  man,  it  imitates  or  mimics  the 
ed  with  the  spirits  of  hell,  and  also  gestures  and  puts  on  the  semblance  of 
coiisociated  with  the  angels  of  heaven;  morality,  for  the  purpose  of  spreading 
by  this  faculty  and  power,  man  is  dis-  its  nets  and  of  finding  occasions  of 
tioguiahed  from  beasts,  Man  is  such  enjoying  the  delights  of  its  loves,  from 
in  himself,  as  he  is  as  to  iiis  interna]  which  their  internal  man  is  enkindled ; 
man,  but  not  as  he  is  as  to  the  exter-  it  is  only  the  fear  of  the  law,  and 
nal,  because  the  internal  man  is  his  thence  of  the  loss  of  fame  and  life, 
spirit,  which  acts  by  the  external,  which  restrains  and  prevents  the  acts ; 
The  material  body,  with  which  his  spirit  wherefore  their  friendship  is  like  a 
is  clothed  in  the  natural  world,  is  an  spider  in  sugar,  a  viper  in  a  loaf  of 
accessory  for  the  sake  of  procreations,  bread,  a  young  crocodile  in  a  cake  of 
and  for  the  sake  of  the  formation  of  the  honey,  and  a  snake  in  the  grass.  Such 
interna]  man ;  for  this  is  formed  io.  the  is  the  friendship  of  the  evil  with  ever; 
natural  body,  as  a  tree  iu  the  earth,  one ;  but  among  those  who  are  confirni- 
and  seed  in  the  fruit.  More  concern-  ed  in  evil,  as  amongst  tliieves,  robbers, 
ing  the  internal  and  the  external  man  and  pirates,  that  friendship  is  fa- 
may  be  seen  above,  n.  401,  miliar,  whilst  they  unanimously  desire 
455.  Batwhat  anevilmanis, astohis  and  seek  after  plunder;  for  then  they 
internal  man,  and  what  a  good  man  is,  kiss  each  other  as  brethren,  they  enter- 
as  to  his,  may  be  seen  from  this  short  tain  themselves  with  feasting,  singing 
description  of  hell  and  heaven  ;  for  the  and  dancing,  and  conspire  together  for 
internal  man,  with  the  evil,  is  conjoined  the  destruction  of  others;  yet  still  each 
with  the  devils  in  hell ;  and  with  the  deeply  in  himself  looks  at  his  compan* 
good,  it  is  conjoined  with  the  angels  in  ion  as  an  enemy  looks  at  an  enemy ; 
heaven.  Hell  is,  from  its  loves,  in  the  this  also  a  cunning  robber  sees  and 
delights  of  all  evils,  that  is,  in  tne  de-  fears  in  his  companion.  Hence  it  is 
lights  of  hatred,  revenge  and  murder,  manifest  that  amongst  such  there  is 
in  the  delights  of  robbery  and  theft,  in  no  friendship,  but  intestine  hatred, 
the  delights  of  reviling  and  blasphem-  455.  Every  mail,  who  has  not  openly 
ing,  in  the  delights  of  the  denial  of  attached  himself  to  malefactors,  and 
God  and  the  profanation  of  the  Word,  committed  robberies,  but  has  led  a  civil 
These  are  concealed  in  the  concupis-  moral  life,  for  the  sake  of  various  uses, 
cences,  upon  which  man  does  not  re-  as  ends,  and  yet  has  not  bridled  the 
fleet;  by  those  delights  they  burn  like  concupiscences  residing  in  the  internal 
lighted  torches;  those  are  what  are  man,  may  believe  that  his  friendship  is 
meant  in  the  Word  by  infernal  fire,  not  such ;  but  that  still  it  is,  in  various 
But  the  delights  of  heaven  are  the  degrees,  with  all  who  have  rejected 
delights  of  love  towards  the  neighbor  faith,  and  despised  the  holy  things  of 
and  of  love  to  God,  Since  the  delights  the  church,  and  reputed  them  as  noth- 
of  hell  are  opposite  to  the  delights  of  ing  for  them,  but  only  for  the  common 
heaven,  there  is  a  great  interstice  be-  people,  has  been  given  me  to  know  for 
tween  them,  into  which  the  delights  of  certain,  by  many  examples  in  the  spir- 
heaven  flow  from  above,  and  the  de-  itual  world  With  some  of  them,  the 
lightsof  hell  from  beneath  ;  in  the  mid-  delights  of  inferntl  love  have  been 
die  of  this  interstice  is  man,  while  he  concealed  like  fire  in  burning  wood 
lives  in  the  world,  in  order  that  he  may  covered  oi  er  with  the  bark  ,  with  some, 
be  in  equilibrium,  and  thus  in  a  state  ol  like  live  coals  under  embers  ;  with 
ireedom  to  turn  iiiraself  to  heaven  or  to  some  like  little  waxen  torches,  which 
hell.  This  interstice  is  what  is  meant  blaze  a-  soon  as  fire  i=  put  to  them  ■ 
by  the  great  gu  if  fixed  between  those  and  with  some  m  other  wiys.     Suet 


^'a'^ 


and  c- 


ning  Good  Works. 


IS  everi  miii  who  rfjei.t'i  from  hi'< 
heart  those  things  which  are  of  reh- 
gion  the  mternd  man  ol  these  is  m 
hell  ind  as  long  as  they  live  in  the 
world  and  then  are  ignorant  of  it, 
on  account  of  an  apparfnt  morality  in 
externals  they  acknoH  ledge  none  for 
the  neighbor,  but  themselves  and  their 
children  and  all  others  they  regard 
oither  mth  contempt,  and  are  then 
like  cats  witching  for  birds  in  then 
nests  or  with  hatred  and  are  then 
like  wolves  when  thej  -^ee  doga  which 
they  may  deiour  These  thmgs  are 
adduced  that  it  may  be  known  what 
charity  p  by  its  opposite 

456.  XVIII  C  C 

JUNCTION  OP  Lo  L 

TOWARDS  TH     ISj         H 

It  is  know  h  p    m 

gated  from  b  n      w 

upon  two  tab  d   h  h 

is  concernin    G  d       d  h       h      co 
cerning  men  d    h       H         n    h 

hand  of  Mos  b  h 

right  side  of  w  coji 

cerning  God       d   n  h  d     co 

cerning  men;  and  that  thus,  when  pre- 
sented to  the  eyes  of  men,  the  writing 
of  both  sides  might  be  seen  at  the  same 
time ;  thus  one  side  was  in  sight  of 
the  other,  like  Jehovah  speaking  with 
Moses,  and  Moses  with  Jehovah,  face 
to  face,  as  it  is  read.  This  was  done, 
in  order  that  the  tables,  thus  united, 
might  represent  the  conjunction  of  God 
with  men,  and  the  reciprocal  conjunc- 
tion of  men  with  God;  for  which 
reason,  the  law  written  upon  them  was 
called  the  Covenant  and  (At  Testimony  ; 
covenant  signifies  conjunction,  and 
testimony  a  life  according  to  the  condi- 
tionsof  the  covenant.  From  these  two 
tables,  thus  united,  may  be  seen  the 
conjunction  of  love  to  God  and  love 
towards  the  neighbor.  The  first  table 
involves  all  the  thin.^  which  are  of 
love  to  God,  which  are,  primarily,  that 
we  ought  to  acknowledge  One  God, 
the  divinity  of  his  Human,  and  the 
holiness  of  the  Word ;  and  that  He  is 
to  tie  worshipped  by  the  holy  things 
which  proceecf  from  Him,  That  this 
table  involves  these  things,  is  evident 
from  the  comraen;s    upon  the  prece|it3 


of  the  decalogue  in  the  fifth  t,hapter 
The  second  table  involves  all  tho-a 
things  nhich  ire  of  love  towards  the 
neighbor,  the  hve  first  preoepts  of  it, 
tho  e  things  which  are  of  the  deed 
and  are  called  works  ani  the  two  H^t 
(ho^e  thmjs  which  ire  of  the  will 
thus  those  things  which  are  of  cliantj 
in  Its  ongm ,  for  m  the«e  it  is  said 
Thou  halt  not  Lovit ,  andwhenamin 
does  not  covet  those  things  which  are 
the  neighbor  s,  then  he  wishes  well  to 
him  That  th^  Ten  Precepts  of  fhi 
Decalogue  contain  all  Hangs  whc/ 
ore  of  love  lo  God,  and  all  things 
which  at  e  of  love  towards  the  Neighhm , 

be  seen  above,  n.  329,  330,  331; 
h       it  was  also  shoivn,  that  there  is 
nction  of  both  tables,  with  those 
wh       e  in  charity. 

45     The  case  is  otherwise  with  those 

h        e  only  in  the  worship  of  God, 

d      t  at  the  same  time  in  good  works 

larity  ■  these  are  like  those  who 

b  a  CO  enant     and  t  is  still  other- 

w  tl  those  vl  o  d  vide  God  into 
h  and  vorhp  each  separately; 
and  aga  n  t  is  otherw  se  with  those 
who  do  not  go  to  God  n  his  Human ; 
these  are  they  ho  do  not  enter  through 
the  door,  but  climb  up  some  other  way, 
John  X.  9 ;  and  still  otherwise  with 
those  who  deny  the  divinity  of  the  Lord 
from  confirmation.  In  all  these  cases, 
there  is  not  conjunction  with  God,  and 
hence  no  salvation ;  and  the  charity  of 
those  is  no  other  than  spurious,  and 
this  does  not  conjoin  face  to  face,  but 
side  to  side,  or  back  to  back.  How 
conjunction  is  effected  shall  also  be 
told  in  a  feiv  words.  God  flows  in 
with  every  man  with  an  acknowledg- 
ment of  Him  into  the  knowledges  con- 
cerning Him,  and  at  the  same  time 
He  flows  in  with  his  love  towards  men. 
Theman  whoonly  receives  the  former 
and  not  the  latter,  receives  that  influx 
in  the  understanding  and  not  in  the 
will,  and  remains  in  know  edges  with- 
out an  interior  acknowledgment  o' 
God,  and  his  state  is  like  that  of  a  gar- 
den in  the  time  of  winter ;  but  the 
man  who  receives  both  the  former  and 
the  latter,  receives  the  influx  in  the 
will,  and  thence  in  the  understanding. 


lostecb,  Google 


(118  Concenwng  Chanty, 

thus  in  the  whole  mind ;  and  he  has  an  and  toill  manifest  My,self  to  him  ;  and 
interior acknowledgnientof God,  which  Iwillmake  an  abode  jcitA  Aim,  21,  23, 
vivifies  his  knowledges  concerning  23.  The  commandments  of  the  Lord 
God,  and  his  state  is  like  that  of  a  all  reler  tliemtehes  to  lo^e  tjwarda 
garden  in  the  time  of  spring.  The  the  neighbor  which  m  the  sum  are 
reason  why  conjunction  is  effected  by  not  to  do  him  evjl  hut  to  do  him  good 
cl  artj  ia  because  God  loves  every  That  those  loie  God  and  God  Ijvea 
min  and  because  He  cannot  do  good  them  ip.  acordmg  to  thsse  words  of 
to  1  1  n  med  ately,  but  mediately  by  the  Lord  Since  those  two  loves  ire 
men  therefore  He  inspires  his  love  so  conjoined  John  says  He  that  leep- 
1  to  the  a  a*  He  inspires  into  parents  eth  the  commandments  of  Jefus  Chrttt, 
love  towards  their  children;  and  the  abidith  m  Hun  and  He  m  htm  If 
n  an  who  receives  it  is  conjoined  to  ani/  one  lay  Ihie  God  but  hateth  h 
God,  and  loveo  the  neighbor  from  the  brother,  he  is  a  liar,  for  he  thai  lovetk 
lovo  of  God;  with  him  the  love  of  God  not  his  brother,  tahom  he  seeth,  how  can 
is  inwardly  in  the  love  of  man  towards  he  love  God,  whom  he  doth  not  see? 
the  iieighbor,  which  produces  the  will  This  commandment  loe  have  from  Him, 
and  the  power  with  him.  And  be-  tliaf  he  that  loveth  God,  love  Ms  bro- 
cauae  a  man  does  nothing  of  good,  un-    ther  also,  1  John  iii.  24 ;  iv.  20,  21. 

less  it  appear  to  him  as  if  the  power,  

the  will  and  the  deed  were  from  him- 
self, therefore  this  is  given  to  him;  and  459.  To  the  above  will  be  added 
when  he  does  good  fieely,  as  from  him-  these  Relations.  First;  1  saw  at  a 
self,  it  is  imputed  to  him  and  accepted,  distance  five  gymnasiums,  which  were 
as  that  reciprocal  operation  by  which  encompassed  with  various  light ;  the 
conjunction  is  effected.  This  is  like  first,  with  flammeous  light,  the  second 
the  active  and  the  passive,  and  the  with  yellow  light,  the  third  with  a 
cooperation  of  the  latter,  which  is  ef-  white  light,  the  fourth  with  a  light  half 
fected  from  the  active  in  the  passive;  way  between  that  of  noon  and  evening, 
it  is  also  like  the  will  in  actions,  and  the  fifth  scarcely  appeared,  for  it  stood 
the  thought  in  speech,  and  the  soul  as  it  were  in  the  shade  of  the  even- 
ffom  the  inmost  operating  into  both ;  ing.  And  I  saw  in  the  ways  some 
it  is  also  like  the  effort  in  motion,  and  upon  horses,  some  in  chariots,  and 
likewise  like  the  prolific  principle  of  a  some  walking,  and  some  running  and 
seed,  which  from  within  acts  in  the  hastening,  and  these  to  the  first  gym- 
juices,  by  which  the  tree  grows  even  to  nasium,  which  was  covered  with  flam- 
fruits,  and  by  fruits,  produces  new  meous  light.  On  seeing  them,  I  was 
seeds;  it  is  also  like  light  in  precious  seized  and  impelled  by  a  strong  desire 
stones,  which  is  reflected  according  U>  of  going  thither,  and  hearing  what  was 
the  textures  of  the  parts,  whence  are  there  canvassed;  wherefoie,  t  quickly 
various  colors  as  if  they  were  of  the  girded  myself,  and  associated  myself 
stones,  when  yet  they  are  of  the  light,  with  those  hastening  .to  the  first  gym- 
458.  Hence  it  is  manifest,  whence  nasium,  and  entered  together  with 
and  what  is  the  conjunction  of  love  to  them.  And  lo,  there  was  a  greai  as- 
God  and  love  towards  the  neighbor;  sembly  of  people,  part  of  whom  turned 
that  there  is  an  influx  of  the  love  of  God  to  the  right  hand,  and  part  to  the  left, 
towards  men ;  and.  that  the  reception  to  sit  upon  the  benches  which  were 
of  it  by  man,  and  cooperation  with  him,  along  the  walls.  In  fi-ont  I  saw  a  low 
is  love  towards  the  neighbor.  In  short,  pulpit,  in  which  stood  one  who  ofiiciat- 
conjunction  is  according  to  these  words  ed  as  president ;  he  had  a  staff  in  his 
of  the  Lord;  In  thai  day  ye  shall  know  hand,  a  cap  on  his  head,  and  a  vesture 
that  I  am  in  my  Father,  and  ye  in  tinged  with  the  flammeous  light  of  the 
Me,  and  I  in  you,  John  xiv.  20 ;  and  gymnasium.  Af^r  they  were  gather, 
according  to  these;  He  that  hath  my  ed  together,  he  lifted  up  his  voice  and 
commandments  and  doeth  them,  he  it  is  said,  "  Brethren,  canvass  on  this 
titat  loveik  Me;  and  Twill  love  him.    occasion,  Wh^t  is  Charity?     Each  of 


los-e::b,  Google 


and  concerning  Good  WorJcs.  319 

iritual  from  an  humble  heart,  and  piety  pi  ays 
exer-  continually  that  God  would  give  faitli 
cises."  And  immediately  one  arose  and  charity ;  and  the  Lord  says,  Ask 
from  the  first  bench  on  the  left  hand,  and  it  shall  be  given  to  you.  Matt,  vii, 
upon  which  those  sat  who  were  reput-  7 ;  and  because  it  is  given,  they  are 
cd  wise,  and,  beginning  to  speak,  he  both  in  it.  I  say  that  piety  intspired 
said,  "  My  opinion  is.  That  Morality  by  pity  is  charity;  for  all  devout  piety 
INSPIRED  BS  Faith  is  Charity;"  and  pities;  for  piety  moves  the  heart  of  a 
he  confirmed  it  thus :  "  Who  does  man  to  groan,  and  what  else  i^  this 
not  know,  that  charity  follows  faith,  as  but  pity  T  This,  indeed,  recedes  aftei 
a  waiting  maid  her  mistress ;  and  prayer,  but  still  it  returns  with  it,  and 
that  a  man  who  has  faith,  does  the  law,  when  it  returns,  piety  is  in  it,  and  thus 
and  thus  charity,  so  spontaneously,  that  in  charity.  Our  priests  ascribe  every 
he  does  not  know  that  it  is  the  law  and  thing  that  promotes  salvation  to  faith, 
charity  that  he  lives,  since,  if  he  should  and  not  any  thing  to  charity  ;  what 
know  it,  and  should  do  so,  and  at  the  then  remains,  but  piety  praying  pitiful- 
same  time  should  think  of  salvation  on  !y  for  both?  When  I  read  the  Word, 
account  of  it,  he  would  defile  holy  I  could  not  see  otherwise,  that  faiih 
fiith  with  his  propriurn,  and  so  would  and  charity  were  two  means  of 
weaken  its  efficacy?  Is  not  this  ac-  salvation;  but  when  I  consulted  the 
carding  to  the  dogma  of  niir  church?"  ministers  of  the  church,  I  heard  that 
And  he  looked  at  those  sitting  at  the  faith  was  the  only  means,  and  charity 
sides,  among  whom  there  were  canons,  not  anything;  and  then  I  seemed  to 
and  they  assented.  "But  what  is  myself  as  if  in  the  sea,  upon  a  ship 
spontaneous  charity,  but  the  morality  floating  between  two  rocks;  and  when 
into  which  every  one  is  initiated  from  I  feared  the  wreck  of  it,  I  betook  my- 
liis  infancy,  which  therefore  in  itself  is  self  to  a  boat,  and  sailed  away ;  my 
rntural,  but  which,  when  faith  is  in-  boat  was  piety.  And  besides,  piety  is 
ppired  into  it,  becomes  spiritual  1  Who  profitable  for  all  things."  Afler  him 
distinguishes  men  from  their  moral  life,  arose  one  from  the  second  bench  on  the 
whether  they  have  faith  or  not,  for  right,  and  he  spoke  and  said,  "  My 
every  one  lives  morally?  But  God  opinion  is.  That  Charity  is,  to  do 
alone,  who  puts  in  and  seals  faith.  Good  to  every  One,  to  the  Virtuocs 
knows  and  distinguishes.  Wherefore  as  well  as  the  Vicious  ;  and  I  con- 
I  assert,  that  charity  is  morality  in-  firm  it  by  these  considerations.  What 
spired  by  faith ;  and  that  this  morality,  is  charity  but  goodness  of  heart,  and  a 
from  the  faith  in  its  bosom,  is  saving ;  good  heart  wishes  well  to  all,  to  the 
but  no  other  morality  is  conducive  to  virtuous  and  also  to  the  vicious.  And 
nalvation,  because  it  is  meritorious,  the  Lord  says,  that  we  should  do  good 
All,  therefore,  lose  their  labor,  who  even  to  our  enemies.  If,  therefore, 
mix  charity  and  faith  together,  that  is,  you  take  away  charity  from  any  one, 
who  conjoin  them. from  within,  instead  does  not  charity  then  become,  as  to 
of  adjoining  them  fi'om  without ;  for  to  that  particular  instance,  none,  and  so 
mis  them  together,  and  to  conjoin  them,  like  a  man  hopping  upon  one  foot,  the 
would  be  like  letting  the  servant,  who  other  being  cut  off?  A  vicious  man  is 
stands  behind,  get  into  the  chariot  with  a  man,  as  well  as  a  virtuous  man,  and 
a  primate,  or  like  introducing  a  door-  charity  regards  man  as  man  ;  if  he  be 
keeper  into  the  dining  room  to  sit  at  a  vicious  man,  what  is  this  to  lue?  It 
the  table  with  a  grandee."  After  this  is  with  charity  as  it  is  with  the  heat 
arose  one  from  the  first  bench  on  the  of  the  sun ;  tliis  vivifies  beasts,  the 
right  hand,  and  he  spoke  and  said,  fierce  as  well  as  the  gentle,  wolves  as 
"  My  opinion  is,  That  Piety  inspired  well  as  sheep ;  and  it  causes  trees  to 
BY  Pity  is  Charity  ;  and  I  confirm  it  grow,  the  bad  as  well  as  the  good,  aad 
by  these  considerations,  that  nothing  thorns  as  well  as  vines."  Having  said 
else  can  propitiate  God  more  than  piefy  these  words,  he  took  in   his  hand  a 


.,.^le 


3-20  Concertino-   Charity 

fre&h  grape  and  said,  "It  is  with  ol  h  if  d  I  1  g  of  the  de- 
ity aa  with  this  grape ;  if  jou  divid  1  gl  f  1  d  b  but  if  lie 
all  that  is  in  it  flows  out."  And  h  h  untry,  ths 
divided  it,  and  what  was  in  it  did  II  1  g  m  n  d  ustoma  of 
out.  After  he  had  declared  his  opin  1  lb  ts  h  kD  w  ,  he  is,  as 
another  arose  from  the  second  bench  n  w  1  1  sel  d  feels  the 
theleft,  and  said,"  My  opinion  is,  Th  T  d  1  gh  f  1  1  h  1  the  delight 
Charity  is,  to  be  serviceable  n  h  y  Aft  d  one  arose 
EVERY  WAY,  TO  one's  RELATIONS  fr  h  }  d  1  h  1  right,  and 
Friends  ;  which  I  confirm  thus,  spoke  with  a  loud  voice,  saying,  "  My 
Who  does  not  know  that  charity  begins  opinion  is,  That  Charity  is,  to  give 
fi-om  one's  self;  for  every  one  is  Alms  to  the  Poor,  akd  to  help  the 
neighbor  to  himsein  Wherefore,  char-  Needv.  This  certainly  is  charity,  for 
ity  proceeds  from  itself  by  the  degrees  this  the  Divine  Word  teaches,  whose 
of  nearness,  first  to  brothers  and  sisters,  dictate  does  not  admit  of  contradiction 
and  from  these  to  otiier  relations  and  What  is  it  to  give  to  the  rich  and  tho 
connections,  and  thus  the  progression  opulent,  but  vain-glory,  in  which  there 
of  charity  isterminated  by  itself  Those  is  no  charity,  but  the  prospect  of  temu- 
who  are  without  are  strangers,  and  neration ;  and  in  this  there  can  be  no 
strangers  are  not  inwardly  acknowl-  genuine  affection  of  love  towards  tho 
edged ;  thus  by  the  internal  man  they  neighbor,  but  a  spurious  affection, 
are  alienated  or  treated  as  strangers,  which  avails  on  earth  and  not  in  the 
But  kindred  and  relations  are  con-  heavens;  wherefore  want  and  need 
joined  by  nature,  and  friends  by  cus-  should  be  relieved,  because,  into  this  the 
torn,  which  is  a  second  nature,  and  thus  idea  of  retribution  does  not  enter.  Tn  the 
they  become  the  neighbor;  and  char-  city  of  my  residence,  where  I  knew  who 
ity  unites  to  itself  an^rther,  from  within,  were  virtuous  and  who  were  vicious,  I 
and  so  from  without;  and  those  who  saw  that  all  the  virtuous,  on  seeing  a 
are  not  united  from  within,  should  only  poor  man  in  the  street,  would  stop  and 
be  called  companions.  Do  not  all  give  alms;  but  all  the  vicious,  on  see- 
birds  know  their  relations,  not  by  their  ing  a  poor  man  at  their  side,  would  pass 
feathers,  but  by  their  sound,  and  when  by  as  if  they  were  blind  and  deaf,  as 
they  are  near,  from  the  sphere  of  life  to  seeing  and  hearing  him ;  and  who 
exhaled  from  their  bodies'!  This  af-  does  not  know,  that  the  virtuous  have 
fection  of  kindred,  and  thence  conjunc-  charity,  and  that  the  vicious  have  not? 
tion,  with  birds,  is  called  instinct;  but  Hewhogives  to  the  poor,  and  helps  the 
the  same  with  mfen,  when  it  la  for  their  needy,  is  like  a  shepherd  who  leads  the 
own,  is  truly  the  instinct  of  hutnan  hungry  and  thirsty  sheep  to  pasture 
nature.  What  makes  homogeneity,  and  to  water;  but  he  who  gives  only  to 
but  blood  ?  This  the  mind  of  man,  the  rich  and  affluent,  is  like  one,  who 
which  also  is  his  spirit,  feels,  and  as  it  worships  dcasters,  and  urges  food  and 
were  smells;  in  this  homogeneity  and  wine  upon  those  who  eat  and  drink  to 
consequent  sjimpathy,  consists  the  es-  excess."  After  him  arose  one  from 
senceof  chanty.  But,  on  the  contrary,  the  third  bench  on  the  left,  and,  speak- 
heterogeneity,  from  which  also  exists  ing,  he  said,  "My  opinion  is.  That 
antipathy,  is,  as  it  were,  not  blood,  and  Chartty  is  to  build  Hospitals  and 
thence  not  charity ;  and  because  cus-  Houses  fob  the  accommodation  of 
■  torn  is  a  second  nature,  and  this  also  Inyalibs,'  Orphans  and  Strangers, 
makes  homogeneity,  it  follows  that  and  to  support  them  by  Gifts.  This 
charity  is  also  to  do  good  to  friends.  I  confirm  by  this  consideration,  that 
Any  one  who  comes  from  the  sea  into  such  beneficent  acts  and  aids  are  pub- 
any  port,  and  hears  that  it  is  a  foreign  lie,  and  exceed  by  many  degrees  those 
country,  inhabited  by  those  with  whose  which  are  private;  thence  charity  be- 
language,  manners  and  customs  he  is  comes  more  opulent  and  replete  with 
not  acquainted,  is,  as  it  were,  out  of  goods,  which   goods    are   manifold  jii 


^'a'^ 


and  concErnlns;  Good  Worts  32} 

number,  and  the  recompense  expected  considerilion    that  whoever  does  those 

from  the  promises  of  the  Word  heujoits  thmgs,  rpiolres  m   his  mmd    a  holy 

more  abundant;    for  as  any  one  pri;-  ihiug,  and  from  that  holy  finng  there 

pares  the  ground  and  sows,  so  he  reaps  he  icts  which  also  sanctihea  his  gifts , 

Is  not  this  to  give  to  the  poor  and  to  this   chanty   requires,    because    it   m 

help  the  needy,  in  an  eminent  degree  {  ilself  is  holy.     Is  not  all  the  worship  in 

Who  does  not  thence  obtain  glory  from  churches  holy  1    For  the  Lord  says, 

theworld,  and  at  the  same  time  praises.  Where  two  or  three  are  gathered  to- 

with   the   humble  voice  of  gratitude,  getker  in  my  name,  I  am  in  the  midst 

from  those  who   are  thus  supported  ?  of  them  ;  and  the  priests,  his  servants, 

Does  not  this   elevate  the  heart,  and  minister  to  him.     Thence  I  conclude, 

at  the  same  time  the  a.ffection  which  that  ijie  gifts  which  are  bestowed  on 

is  called  charity,  even  to  its  highest  ministers  and  on  churches  are  superior 

pitch  1  The  rich,  who  do  not  waJk  in  to   the  gifts  which  are   bestowed  on 

the  streets,  but  ride  in  coaches,  cannot  other  persons  and  oa  other  objects, 

take  notice  of  those  who  sit  at  the  sides  And  besides,  to  the  minister  is  given 

of  the  streets,  near  the  walls  of  the  the  power  of  blessing,  by  which  also 

houses,  and  give  them  little  pi            t  h         nctifies    them ;    and    aflerwards 

money,  but  they  contribute  larg        m  n    h       more  expands  and  exhilarates 

for    such    objects    as    are    us  f  !  h    lu    d,  than  to  see  one's  gifts  as  so 

many,  at  the  same  time ;  but  th    poo  y    dnctuaries."     Afterwards  arose 

people,  who  walk  in  the  stre        and  t    m   the    fourth    bench    on   tin 

have  not  such  means,  do  othe  w  gh    and  spoke  thus :  "  My  opinion  't , 

On  hearing  these  words,  anoth        p  Th       the  old  Christian  Brothei- 

tho  same  bench  suddenly  drowned  his  hood  is  Charity.     And  this  I  conliiii 

voice   by  a  louder    sound,  and  said;  by  this  consideration,  that  every  churcA 

"  Still  the  rich  should  not  prefer  the  that  worships  the    true    God,   begiiiS 

munificence  and   excellence   of  their  from    charity,  in  like  manner  as  the 

charity,  to  the  pittance  which  one  poor  old  Christian  church ;    which,  becaujte 

man  gives  to  another;    for  we  know  charity  unites  minds,  and  makes  one 

that  every  one,  who  acts,  acts  accord-  out   of   many,   therefore    they    called 

ing  to  the  dignity  of  his  person  ;  a  king,  each    other    brethren,   but    in    Jesus 

a  genera],  a  captain,  and  a  sergeant,  Christ,  their  God,  But  because  they 

each,  respectively,  according  to  his  dig-  were    surrounded    by    barbarous    na- 

nity ;  for  charity,  viewed  in  itself,  is  tions,  of  whom  they  were  afraid,  Ihey 

not  estimated  according  to  the  excel-  made  a  common  stock  of  their  goods, 

lence  of  the  person,  and  thence  of  ihs  which  they  enjoyed  together  in  bar 

gift,  but  according  to  the  fulness  of  mony;    and  in  their  social  meetings, 

the  affection  which  does  it  i  and  that  every  day,  they  conversed  concerning 

thus  a  common  servant,  when  he  gives  the  Lord  God  their  Savior  Jesus  Christ, 

one  little  piece  of  money,  may   give  and  at  the  dinners  and  suppers,  con- 

from   fuller  charity    than    a  grandee,  cerning  charity ;  hence  their  brother- 

who  gives  or   bequeaths  a   treasure;  hood.      But   after   their  times,   when 

which  also  is  according  to  these  words ;  schisms  began  to  arise,  and  at  last  the 

Jeswi  seetk  the  rich  casting  their  gifts  wicked  heresy  of  Arius,  which,  with 

into  the  treasury ;  He  seethalso  a  poor  many,  took  away  the  idea  of  the  divin- 

leidom  casting  in  thither  two  mites.  He  ity  of  the  Lord's  Human,  charity  de- 

said.  Verily  I  say  unto  you,  that  this  cayed,  and  the  brotherhood  was  dis- 

poor  widow  hath  cast  in  more  than  all,"  persed.     It  is   true,  that  all  who  in 

Luke  ZKi.  1,  3,  3.     After  these  arose  truth   worship  the   Lord,  and  do  hi? 

one  from  the  fourth  bencli  on  the  left,  commandments,   are    brethren,   Matt, 

and   he  spoke  and  said,  "  My  opinion  xxiii.  8,  but  brethren  in  spirit ;  yet  be- 

is,    That    Charity    is    to     enbow  cause,  at  this  day,  no  one  is  known, 

Chuhches,  and  to  do  Good  to  their  what  he  is  in  ihe  spirit,  it  is  not  neces* 

This  I   confirm  by    the  sary  that  they  should  call  each  other 


..gk 


322  Concerning  Charity, 

brethren.    A  brotherhood  of  faith  alone,  proper  for  you,  and  buy  tnem  of  ar. 

and  still  Jess  of  faith  in  any  other  God  apothecary,  and  take  them,  and  you  wili 

than  in  the  Lord  God  the  Savior,  ia  not  be  healed,'     And  the  Lord  will  say  tc 

r,  brotherhood,  because  charity,  which  those  who  pray  for  the  forgiveness  of 

makes  it,  is  not  in  that  fiuth.     Where-  sins  without  actual  repentance,  'Open 

fore  I  conclude  that  the  old  Christian  the  Word  and  read  that,  which  I  have 

brotherhood  was  charity ;  but  this  was,  spoken  in  Isaiah :  Ah,  sinful  nation, 

and  is  not;     but   I   prophesy  that   it  heavywith iniquity ;  Jo]ierefore,when ye 

is  about  to  be."     When  he  said  this,  spread  forth  your  hands,  I  hide  my  eyes  ■ 

a  flamuieous  light  shone  through  the  from  you;  although  yemultifly  prayers, 

window  on  the  east,  and   tinged  hia  Ida  not  hear.     Wash  yourselves;    re' 

cheeks;  on  seeing  which,  the  assembly  move  the  evU  of  your  works  from  before 

were  astonished.     At  last  there  arose  mine  eyes;  cease  to  do  evil;  Icam  to 

one  from  the  fifth  bench  on  the  left,  do  good;  and  then  your  sins  shall  be 

and  requested  that  he  might  be  allowed  removed  and  forgiven,' "  i.  4,  15,  16, 

to  add  something  to  what  the  last  had  17,    18.      When    this    was    done,    I 

liaid,  and  after  his  request  was  granted,  stretched  forth  my  hand,  and  requested 

he  said,  "  My  opinion  is,  That  Chak-  that    I    might    be    allowed,    although 

ITY    la   TO   FORGIVE    EVERV  Onb    HIS  I  was  a  Stranger,  to  declare  my  opin- 

Trespasses.      This    opinion   I    have  ion    also ;    which   request  tlie    presi- 

received  from  a  form  of  speaking  used  dent  proposed,  and  after  it  was  granted, 

by  those  who  come  to  the   holy  sup-  I   spoke  as  follows:    "My  opinion  ia, 

per ;  for  some  then  say  to  their  friends,  That  Charity  is,  to  act  from  the 

'  Forgive  me  whatever   I  have    done  i.ove  op  Justice  with  Judsmf.nt,  in 

amiss,'      supposing    thus     that     they  everv  Work  and  Office,  but  from  a 

have  iidfijled  all  the  duties  of  charity,  love  from  no  other  Source,  than 

But  I  have  thought  with  myself,  that  from  the    Lord  God  the    Savior, 

thia  ia  only  a  painted  figure  of  charity.  All  the  things  that  I  have  heard  from 

and  not  the  real  form  of  its  essence ;  those  who  sit  upon  the  benches  on  the 

for  those  say  this  who  do  not  forgive,  right  side  and  on  the  left,  are  renowned 

and  also  those  who  do  not  make  any  instances  of  charity ;  but,  as  the  prcsi- 

effort  to  obtain  charity ;  and  these  are  dent  of  this  assembly  premised,  charity 

not  amongst  those  in  the  prayer,  which  is  spiritual  in  its  origin  and  natural  in 

the  Lord  himself  taught.  Father,  for-  its  derivation ;  and  natural  charity, if  it 

give  us  our  trespasses,  as  we  forgive  js  inwardly   spiritual,   appears  to   the 

tliose  mho  trespass  against  us.     For  angels  transparent,  like   a  diamond; 

liespasses  are  like  ulcers,  which  rausi  but  if  it  is  not  inwardly  spiritual,  and 

K?  opened  and  healed,  or  else  corrupt-  thence  merely  natural,  it  appears  to 

ed  matter  is  collected  in  them,  which  the  angels  like  a  pearl  similar  to  the 

corrupts  the    neighboring    parts,    and  eye  of  a  boiled  fish.     It  is  not  mine  to 

creeps  about  like  a  serpent,  and  turns  say  whether  the   renowned  instances 

the  blood  in  all  parts  of  the  body  into  of  charity,  which  you  have  set  forth  in 

corruption.     It  ia  similar  with  trespass-  order,  are  inspired  by  spiritual  charity, 

es  against  the  neighbor ;  these  reTiain  or  not ;  but  it  is  mine  to  say  here,  what 

and  consume  us,  unless  they  are  remov-  the  spiritual  which  ought  to  be  in  them, 

ed  by  repentance,  and  by  a  life  accord-  must  be,  that  they  may  be  the  natu- 

ing  to  the  commandments  of  the  Lord,  ral  forms  of  spiritual  charity      Their 

And  those   who,    without  repentance,  spiritual  principle  is  this,  that  they  be 

only  pray  to  God,  that  He  would  forgive  done  from  the  love  ot  justice  'vith  judg- 

them  their  sins,  are  like  the  citizens  of  ment,  that  !■-,  that  a  man  in  the  exer- 

a  city,  infected  with  a  contagious  dia-  cises  of  charily    should    see    plainlj 

ease,  who  go  to  the  consul  and  say,  whether  he  acts  from  justice,  and  he 

'  Heal  us,  sir.'     To  whom  the  consul  sees  fhi^  from  judgment      For  a  man 

would  say,  '  How  can  I  heal  you  ?  Go  ma\  do  evil  bj  good  deeds ;  and  also, 

to  a  physician,  and  learn  the  medicines  bj   ".ULh  ai  ta  as  appear  to  be  evil,  he 


^'S'^ 


and  concerning   Good  Works.  32L' 

may  do  good ;  aa,  for  example,  he  does  the  Savior.  The  reasoti  is,  beciiur*  all 
evil  by  good  deeds,  who  gives  to  a  the  good  of  charity  is  from  the  Lord; 
poor  robber  money  to  buy  him  a  sivord,  for  He  says.  He  that  ahtdeth  m  Me, 
although  he  docs  not  say  this  when  he  and  I  in  him,  beareth  muck  fruit ;  be- 
asks  for  it]  or  if  he  takes  him  out  of  cause  without  Me,  ye  cannot  do  ani) 
prison,  and  shows  him  the  way  to  the  thing,  John  xv.  4;  and  that  He  hath 
woods,  and  says  with  himself,  'It  is  all  power  in  heaven  and  in  earth.  Mutt. 
not  my  fault  that  he  practises  robbery;  xxvlii.  18.  And  there  is  no  love  of 
I  have  afforded  assistance  to  a  man.'  justice  with  judgment  from  any  other 
Take  also  another  example;  he  who  source  than  from  the  God  of  heaven 
feeds  an  idler,  and  keeps  bira  from  who  is  justice  itself,  and  from  when, 
being  compelled  to  labor,  and  ays  to  man  has  all  juilgment,  Jer.  xxiii.  5 
him,  '  Go  into  a  chamber  in  ray  house  \xxni  15  Hence  is  made  this  conrlu- 
and  lie  down  upon  the  bed;  wh}  will  iion  that  all  those  things  that  have 
you  fatigue  yourself?'  That  man  favors  been  said  from  the  benches  on  the 
idleness ;  as  also  he  who  promotPS  re  right  and  on  the  left,  concernhig  char- 
iations  and  friends  of  a  dishonest  ity,  which  are  That  charity  is  morality 
disposition  to  offices  of  hon>r,  tn  inspired  by  faith;  That  it  is  piety  in- 
which  they  can  do  many  kinds  of  mis-  spired  bj  pitj  ,  That  it  is  to  do  good  to 
chief.  Who  does  not  see  that  such  the  good  as  well  as  to  the  evil;  That 
works  of  charity  are  not  from  an}  lo*e  it  is  to  be  e^ery  way  serviceable  to 
of  justice  with  judgment?  Also  on  the  relations  and  friends;  That  it  is  to 
other  hand,  that  a  man  may  do  good  by  gii  e  to  the  poor,  and  to  help  the  needy ; 
Buch  acts  as  appear  to  be  evil ;  as,  for  ex-  That  it  is  to  build  hospitals,  and  to 
ample,  a  judge  who  acquits  a  criminal  support  them  by  gifls;  That  it  Is  to 
because  he  sheds  tears,  and  utters  endow  churches,  and  to  do  good  to  their 
words  of  piety,  and  prays  that  he  would  ministers ;  That  it  is  the  old  Christian 
fbrg'  1 'ff  b  a  he  is  his  neigh-  brotherhood;  Thatit  is  to  forgive  every 
bor  1  n  y  judge  performs  a  one  his  trespasses; — aJi  these  are  excel- 
worl  f  la  y  when  he  imposes  a  lent  instances  of  charity,  when  they 
pun  hm  n  n  h  n  according  to  the  are  done  from  the  love  of  justice  with 
'aw  fo  I  us  he  prevents  him  from  judgment;  otherwise  they  are  not  char- 
doing  fu  I  e  m  sch  ef,  and  from  being  ity,  but  are  only  like  streams  separated 
a  nu  n  e  soc  y,  which  is  his  from  their  fountain,  and  like  branches 
neighbor  in  a  higher  degree,  and  he  plucked  from  their  tree ;  since  genuine 
prevents  the  scandal  of  a  partial  judg-  charity  is  to  believe  in  the  Lord,  and  to 
ment.  Who  does  not  know  also,  that  act  justly  and  uprightly  in  every  work 
it  is  good  for  servants  if  they  are  chas-  and  office.  Whoever,  therefore,  from 
tised  by  their  masters,  and  for  children  the  Lord,  loves  justice,  and  does  it 
if  they  are  chastised  by  their  parents,  with  judgment,  he  is  charity  in  it.>i  im- 
on  acconnt  of  offences  ?  The  case  is  age  and  likeness."  After  these  things 
similar  with  those  in  hell,  all  of  whom  were  said,  a  silence  was  made,  such  as 
have  a  love  of  doing  evil,  in  that  they  is  made  by  those  who  see  and  acknowl- 
are  kept  shut  up  in  prison,  and  when  edge  something  in  the  internal  man,  that 
they  do  evils  they  are  punished ;  which  it  is  so,  but  not  as  yet  in  the  external ; 
the  Lord  permits  for  the  sake  of  amend-  this  I  observed  from  their  faces.  But 
ment.  This  is  done,  because  the  Lord  suddenly  I  was  then  taken  away  from 
is  justice  itself,  and  whatever  He  does,  their  sight,  for  I  reentered  from  the 
He  does  from  judgment  itself.  Hence  spirit  into  my  material  body ;  for  the 
it  may  be  clearly  seen,  whence  it  is,  natural  man,  because. he  is  clothed  with 
that,  as  was  said  above,  charity  he-  a  material  body,  does  not  appear  to  any 
comrs  spiritual  from  the  love  of  justice  spiritual  man,  that  is,  to  a  spirit  and  an 
with  judgment,  but  from  love  from  no  angel ;  neither  does  any  spiritual  man 
other  source  than  from  the  liord  God  appear  to  the  natural  man 


,,  Google 


334  Concerning   Charity, 

460.  Second  Relatiom,  Once,  of  merit,  which  are  from  the  works  of 
when  I  looked  around  in  the  spirituaJ  charity;"  besides  other  things.  Bui 
world,  I  heard  as  it  nere,  a  gnashing  those  who  made  charily  (he  essential 
of  teeth  an!  also  aa  it  were,  a  knock-  of  the  church,  sharply  refuted  those 
ing,  and  intermixed  with  them,  as  it  things,  by  saying  "  That  charity  saves, 
were,  ajar  itig  '■o  ind  and  I  asked  what  and  not  faith.  Does  not  God  hold  all 
thf;y  were  ind  the  angels  who  were  dear,  ajid  will  good  to  all?  How  can 
with  me  said  They  are  colleges,  God  do  this  except  through  men  t  Does 
H'hich  bj  us  are  called  inns,  where  God  only  give  to  speak  with  men  the 
ihey  dispute  one  with  another  Their  things  which  are  of  faith,  and  does  He 
disputations  are  heard  thus  at  a  dis-  not  give  to  do  to  men  the  things  which 
tance,  but  near  they  are  heard  only  as  are  of  charity  1  Do  you  not  see,  that 
disputations."  I  went  up  and  eaw  lit-  you  spoke  alwurdly  concerning  charity, 
tie  houses  built  of  rushe"!,  cemented  that  it  is  earthly  I  Charity  is  heavenly, 
together  with  clay,  and  I  wished  to  and  because  you  do  not  do  the  good  of 
look  in  through  a  window,  but  there  charity,  your  faith  is  earthly.  How  do 
was  none;  for  it  was  not  lawful  to  en-  you  receive  your  faith,  but  as  a  stock  or 
ter  through  the  door,  because  thus  light  a  stone  1  You  say,  '  By  the  hearing  of 
would  flow  in  irom  heaven  and  con-  the  Word.'  But  how  can  the  Word, 
found.  But  then,  on  a  sudden,  a  win-  only  heard,  operate  1  aod  how  can  it 
dow  was  made  on  the  right  side,  and  operate  upon  a  stock  or  a  stone?  Per- 
then  I  heard  them  complaining  that  haps  you  are  vivified,  while  you  are 
they  were  in  darkness;  but  presently  a  altogether  unconscious  of  it;  but  whdt 
window  was  made  on  the  left  side,  the  is  that  vivification,  except  that  you  ca.n 
window  on  the  right  side  being  shut,  say  that  faith  alone  justifies  and  saves  1 
and  then  by  degrees  the  darkness  was  But  what  faith  is,  and  what  saving  faith 
dispersed,  and  they  seemed  to  them-  is,  you  do  not  know."  Bui  then  arose 
selves  in  their  light.  And  after  this,  one,  who  was  called  by  the  angel  that 
it  was  given  me  to  enter  through  the  spoke  with  me,  a  si/nereiist.  He  took 
door  and  hear.  There  was  a  table  in  off" his  hood  and  laid  it  upon  the  table; 
the  middle,  and  benches  round  about ;  but  suddenly  he  put  it  on  his  head 
yet  they  all  seemed  to  me  to  stand  upon  again,  because  he  was  bald.  He  said, 
the  benches,  and  to  dispute  sharply  "Hear;  you  are  all  wrong;  it  is  true 
among  themselves  concerning  Faith  that  faith  is  spiritual,  and  charity  moral, 
and  Charity'  on  one  side  that  faith  hul  still  they  are  conjoined,  and  they 
h  se  led  by  the  Word,  and  then 
h  T  Holy  Spirit,  and  by  the  effect, 
al  ed  may  be  called  obedience, 
Do  w  d  G  ich  man  has  not  any  part, 
m  be  se  when  faith  is  brought  in,  man 
h  more  than  a  statue.  I  have 
Are  we  not  saved  by  what  is  heaienly,  long  thought  with  myself  concerning 
and  not  by  what  is  earthly'?  Also  can-  these  things,  and  have  at  length  found 
not  God  give  faith  from  heaven,  be-  out,  that  man  can  receive  faith  from 
cause  it  is  heavenly?  And  is  not  man  (o  God,  which  is  spiritual,  but  that  he  can- 
give  himself  charity,  because  this  is  not  be  moved  by  God  to  charity  which 
earthly?  And  that  which  a  man  gives  is  spiritual,  more  than  a  stock."  When 
himself  is  not  of  the  church,  and  there-  these  things  were  said,  those  who  were 
fore  does  not  save.  Can  anyone,  then,  in  faith  alone  clapped,  but  those  who 
be  justified  before  God  by  works,  which  were  in  charity  hissed ;  and  the  latter 
are  called  the  works  of  charity?  Be-  from  indignation  said,  "Hear,  friends; 
lieve  us,  that  by  faith  alone  we  are  do  you  not  know  that  there  is  a  spirit- 
not  only  justified,  but  also  sanctified,  ual  moral  life,  and  that  there  is  a 
if  faith  be  not  defiled  with  the  things  merely  natural  moral  lite ;  the  spiritual 


and  concerning  Good  Works,  '62t 

moral  life  is  with  those  wlio  do  good  itnal  or  interaal  man ;  and.  because  you 

from  God,  and  stili  aa  from  themselres,  love  spiritual  things,  therefore  it  haa 

and  the  merely  natural  moral  life  is  so  happened  to  you ;  for,  in  our  world, 

with  those  who  do  good  from  hell,  aad  all  things  are  done,  and  exist,  and  also 

yet  still  as  from  themselves.  are  changed,  according  to  correspon- 

It  was  said  that  the  disputation  was  dences."     Then,  instantly,  there  came 

heard  as  a  gnashing  of  teeth,  and  a  upon  me  a  desire  of  knowing  how  man 

knocking,  with  which  was  intermixed  can  do  good  from  God,  and  yet  alto* 

a    jarring    sound.      The    disputation  gether   as  from  himself;  ■  wherefore  I 

heard  as  the  gnashing  of  teeth   was  asked  those  who  were  eating  figs  how 

from  those  who  made  faith  the  only  they  comprehend  it.     They  said  that 

essential  of  the  church,  and  the  knock-  tliey  could  not  comprehend  it  otherwise 

ing  was  from  those  who  made  charity  than  that  God  works  it,  inwardly,  in  ■ 

the  only  essential  of  the  church,  and  man  and  by  man,  when  he  is  ignorant 

the  jarring  sound  intermixed  was  from  of  it;  since  if  man  should  be  conscious 

the  syneretist.     The  reason  why  their  of  it,  and  should  thus  do  it,  he  would 

sounds  were  thus  heard  at  a  distance,  do  only  apparent  good,  which  inwardly 

was,  because  they  all  had  disputed  in  is  evil ;  for  all  that  proceeds  from  man 

the  world,  and  had  not  shunned  any  proceeds  from  his  proprium,  and  this 

e»il,  and  therefore  had  not  done  any  from   nativity  is   evil ;    how,  then,  can 

good  from  a  spiritual  origin;    and  they  good  from  God, and  evil  from  man,  be 

were  also  entirely  ignorant,  that  all  of  conjoined,  and  ihns  conjointly  proceed 

faith  is  truth,  and  all  of  charity  is  good,  into  act?    And  the  proprium  of  man 

and   that   truth  without  good  is    not  in  the  things  of  salvation  continually 

truth  in  spirit,  and  that  good  without  breathes  merit,  and  as  far  as  it  does 

truth  is  not  good  in   spirit,  and  that  this,  it  takes  away  from  the  Iiord  his 

thus  one  makes  the  other.  merit,  which  is  the  highest  injustice 

461.    Third    Relation,       I    was  and  impiety.     In  a  word,  if  the  good 

once  conveyed  to  the  southern  region  which  God  works  in  man  should  flow 

in  the  spiritual  world,  and  into  a  cer-  into  the  willing  of  man,  and  thence 

tain  paradise  there,  and  I  saw  that  this  into  his  doing,  that  good  would  be  ut- 

eiccelled  the  rest  that  I  had  hitherto  terly  defiled  and  also  profaned,  which, 

surveyed;    tlie  reason  was,  because  a  however,  God  never  permits,      Man, 

giirden  signifies  intelligence ;    and  all  indeed,  can  do  good  and  think  that  it 

who  are  superior  to  others  in  intelli-  is'  from  God,  and  call  it  the  good  of 

g  snce  are  transferred  to  the  south ;  the  God  through  him ;  but  still  that  it  is,  we 

garden  of  Edea,  in  which  Adam  with  do  not  comprehend.   But  then  I  opened 

his   wife  was,  signifies   nothing  else ;  my  mind  and  said,  "  You  do  not  com- 

wherefore  their  being  expelled  from  it  prehend   it,   because  you  think  from 

involves  that  they  were   deprived  of  appearance ;  and  thought  from  appear- 

iatelligence,  and  thus  also  of  integrity  ance,  when  confirmed,  is  fallacy.     The 

of  life.      As  I   was   walking  in  this  appearance  and  fallacy  thence  are  in 

southern  paradise,  I  observed  some  ait-  consequence  of  your  believing  that  all 

ting  under  a  certain  laurel-tree  eating  the  things  that  a  man  wills  and  thinks, 

figs.     I  went  to  them  and  asked  them  and  thence  does  and  speaks,  are  in 

for.  some  figa,  and  they  gave  me  some ;  himself,  and  consequently  from  himself, 

ind  lo,  the  figs  in  my  hand  became  when  yet  nothing  of  them  is  in  himself 

grapes ;  and  when  I  was  wondering  at  except  the  state  of  receiving  what  flows 

this,  an  angelic  spirit,  who  stood  by  me,  in.     Man  is  not  life  in  himself,  hut  he 

said  to  me,  "  The  figs  in  your  hand  have  is  an  organ  receptive  of  life ;  the  Lord 

become  grapes,  because  figs  from  corre-  is  life  in  Himself,  as  He  also  says  in 

apondeuce  signify  the  goods  of  charity,  John ;  As  the  Father  hath  life  in  Him' 

and  thence  of  faith,  in  the  natural  or  self,  so  also  halk  He  given  to  the  Son 

eternal  man;  but  grapes  the  goods  of  to  have  life  in  Rimse^,  v.  26;  besides 

eharity,  and  thence  of  faith,  in  the  spir-  in  other  places,  as  John  xi.  25 ;  xiv.  6, 


bvCoLH^Ie 


326  Concerning  Cfturity, 

9.  There  are  two  tilings  which  make  that  it  operates  in  him  ;  but  this  life  ia 
life,  love  and  wisdom ;  or,  what  is  the  varied  and  modified  according  to  the 
same,  tbe  good  of  love  and  the  truth  of  organization  induced  by  icive.  You 
wisdom;  theseflowinfromGod,  and  are  may  also  know  that  all  the  good  of 
received  by  man  as  if  they  were  his ;  love  and.  charity,  and  all  the  truth  of 
and  because  they  aro  felt  thus,  they  wisdom  and  faith,  ilow  in,  and  are  not 
also  proceed  from  man  as  his.  Their  inman,fromthis,  that  whosoever  thinks 
being  thus  felt  by  man  ia  given  by  that  such  a  thing  is  in  man  from  crea- 
the  Lord,  that  that  which  fiows  in  may  tion,  must  finally  think  that  God  infus- 
affect  him,  and  thus  may  be  received  ed  Himself  into  man,  and  thus  that  men 
and  remain.  But,  because  all  evil  were  in  part  gods;  and  yet  those  who 
also  flows  in,  not  from  God,  hut  from  think  this  from  faith  become  devils, 
hell,  and  this  is  received  with  delight,  and  with  us  stink  like  carrion.  Be- 
because  man  is  born  such  an  organ,  sides,  what  is  tbe  action  of  man,  but 
therefore  no  more  of  good  is  received  the  mind  acting  1  for  what  the  mind 
from  God,  than  there  is  of  evil  removed  wills  and  thinks,  this  it  acts  and  speaks 
by  man  as  by  himself,  which  is  done  by  by  the  body,  its  organ ;  wherefore,  when 
repentance,  and  at  the  same  time  by  the  mind  is  led  by  the  Lord,  the  action 
faith  in  the  Lord.  That  love  and  wis-  and  speech  are  also  led,  and  the  action 
dom,  charity  and  faith,  of,  more  gener-  and  speech  are  led  by  the  Lord,  when 
ally  speaking,  the  good  of  love  and  man  believes  in  Him.  Unless  it  were 
charity  and  the  truth  of  wisdom  and  so,  say,  if  you  can,  why  the  Lord  in  his 
faith,  flow  in,  and  that  tbe  things  which  Word  has,  in  thousands  of  places,  corn- 
flow  in  appear  in  man  altogether  as  manded  that  man  should  love  his  neigh- 
his,  and  thence  proceed  as  his,  may  be  bor ;  that  he  should  perform  the  goods 
seen  manifestly  from  tbe  senses  of  see-  of  charity,  and  produce  fruits  as  a  tree, 
ing,  hearing,  smelling,  tasting  and  and  should  do  the  commandments ;  and 
touching :  all  the  things  which  are  felt  this  and  that,  that  he  may  be  saved, 
in  the  organs  of  those  senses  flow  in  And  also,  why  did  He  say  that  man 
from  without,  and  are  felt  in  them:  in  should  be  judged  according  to  his 
like  manner,  in  the  organs  of  the  inter-  deeds  or  works;  he  who  does  goods  to 
nal  senses,  with  the  difference  only,  heaven  and  life,  and  he  who  does  evils 
that  spiritual  things,  which  do  not  ap-  to  hel!  and  death  ?  How  could  the  Lord 
pear,  flow  into  these,  but  natural  things,  have  spoken  such  things,  if  all  that 
which  do  appear,  flow  into  the  former,  proceeds  from  man  were  meritorious, 
In  a  word,  man  is  an  organ  receptive  and  thence  evil  1  You  may  know, 
of  life  from  God ;  consequently  he  is  therefore,  that  if  the  mind  be  charity, 
receptive  of  good,  so  far  as  he  desists  the  action  also  is  charity ;  but  if  the 
from  evil.  The  power  to  desist  from  mind  be  faith  alone,  which  also  Is  faith 
evil  the  Lord  gives  to  every  man,  be-  separate  from  spiritual  charity,  the 
cause  He  gives  him  to  will  and  to  un-  action  also  is  that  faith."  On  hearing 
derstand ;  and  whatsoever  man  does  this,  those  who  sat  under  the  laurel- 
from  the  will  according  to  the  under-  tree  said,  "  We  comprehend  that  you 
standing,  or,  what  is  the  same,  what-  have  spoken  justly,  but  still  we  do  not 
ever  he  does  from  the  freedom  of  the  comprehend."  To  whom  I  replied, 
will  according  to  the  reason  of  the  un-  "  You  comprehend  tJiat  I  have  spoken 
derstanding,  this  remains ;  by  it  the  justly,  from  the  common  perception 
Lord  leads  man  into  a  state  of  conjunc-  which  man  has  from  the  influx  of  light 
tion  with  Himself,  and  in  this  reforms,  from  heaven,  when  he  hears  any  truth; 
regenerates,  and  saves  him.  The  life  but  you  do  not  comprehend,  from  the 
which  flows  in  is  life  proceeding  from  peculiar  perception  which  man  has 
the  Lord,  which  life  also  is  called  the  from  the  influx  of  light  from  the  world. 
Spirit  of  God;  in  the  Word,  the  Holy  Those  two  perceptions,  namely,  the 
Spirit,  concerning  which  also  it  is  said  internal  and  the  external,  or  the  spirit- 
that   it  enlightens  and  enlivens,  yea,  ual  and  the  natural,  make  one  with  the 


^'S'^ 


a-nd  concerning  (food  fVorlcs.  327 

wise;  you  also  can  make  them  one,  if  thej  represeiited,  because  I  knew  thai 
you  look  to  the  Lord  and  remove  all  the  things  that  appear  in  the  spirit- 
evils.  Because  they  understood  this,  I  ual  world  are  correspondences,  and 
plucked  some  twigs  from  a  certain  vine,  represent  spiritual  things,  which  are  of 
and  handed  to  them,  and  said,  "Do  jou  affection  and  thence  of  thought.  And 
believe  that  this  is  from  me,  or  from  then  they  spoke  with  me  from  heaven 
the  Ijord  1"  And  they  said,  "  That  it  and  said,  "  You  know  yourself  what 
was  of  me  from  the  Lord."  And  lo,  the  dock  represents,  and  also  what  the 
the  twigs  in  their  hands  put  forth  vessels,  aa  also  what  the  boys  and  girls 
grapes.  But  when  I  retired,  I  saw  a  upon  them ;  but  you  do  not  know  what 
table  of  cedar,  upon  which  there  was  the  turtles  represent."  And  they  said, 
I  a  book,  under  a  green  olive-tree,  the  "  The  turtles  represent  those  of  the 
trunk  of  which  was  bound  around  with  clergy  there,  who  entirely  separate 
3  vine.  I  looked  at  it,  and  behold,  it  faith  from  charity  and  its  good  works, 
was  a  book  written  by  me,  called  An-  affirming  with  themselves  that  there  is 
CANA  C<£i>BBTiA.  And  I  said,  that  in  plainly  no  conjunction ;  but  that  the 
that  book  it  is  fully  shown  that  man  is  Holy  Spirit,  by  faith  in  God  the  Father, 
an  organ  receptive  of  life,  and  not  life ;  for  the  sake  of  the  Son's  merit,  enters 
and  that  this  cannot  be  created,  and  into  man  and  ptnifies  his  interiors  even 
thus  created  be  in  man,  any  more  than  to  his  own  will,  of  which  they  make,  as 
tight  in  the  eye.  it  were,  an  oval  plane ;  and  that,  whei 
462.  FoTiKTH  Relation.  I  looked  the  operation  of  the  Holy  Spirit  a;  - 
towards  the  searcoast  in  the  spiritual  proaches  to  that  plane,  on  the  left  side 
world,  and  1  saw  a  spacious  dock-yard,  of  it,  it  turns  itself  away  around  it,  an  i 
I  went  to  it  ind  looked  into  it,  and  doe^  not  touch  it  at  all,  and  that  th'is 
behold,  there  were  vessels  there  large  the  interior  or  higher  part  of  the  mental 
and  small  and  m  them  merchandise  poHers  of  man  is  for  God,  and  that  the 
of  every  kind,  and  upon  the  decks  exterior  or  lower  part  is  for  man ;  and 
were  sitting  boys  ind  girls  di&tributmg  thus  that  not  any  thing  that  man  does, 
it  to  those  who  wished  for  it  And  appears  before  God,  neither  the  good 
they  said.  We  expect  to  see  our  beau  nor  the  evil ;  not  the  good,  because  this 
tiful  turtles,  which  wdl  soon  rise  up  is  meritorious,  and  not  the  evil,  because 
out  of  the  sea  to  us."  And  lo,  I  saw  this  is  evil ;  since  if  they  appeared  be- 
little and  great  turtles,  upon  the  shells  fore  God,  man  would  perish  from  both; 
and  scales  of  which  there  sat  young  and  because  it  is  so,  diat  it  is  allowable 
turtles,  which  were  looking  to  the  for  man  to  will,  think,  speak  and  do 
islands  round  about.  The  turtles,  the  whatever  he  likes,  provided  he  takes 
fathers,  had  two  heads ;  one  great  one,  heed  to  himself  before  the  world."  I 
covered  over  with  a  shell  similar  to  the  asked,  whether  they  also  assert  that  it 
shellof  their  bodies,  whencethey  shone;  is  allowable  to  think  concerning  God, 
and  another  little  one,  such  as  turtles  that  He  is  not  omnipresent  and  omnis- 
have,  which  they  drew  back  into  the  cient.  They  said  from  heaven,  that 
fore  part  of  the  body,  and  also  in-  this  also  is  allowable  for  them,  because 
serted  in  a  secret  way  into  the  greater  God,  with  him  who  has  got  faith,  and 
head.  But  I  kept  my  eyes  upon  the  is  purified  and  justified  by  if,  does  not 
great  shiuing  head,  and  saw  that  this  look  at  any  thing  of  his  thought  and 
had  a  face  like  a  man,  and  talked  with  will,  and  that  he  still  retains  in  the 
the  boys  and  girls  upon  the  decks,  and  inner  bosom,  or  higher  region  of  his 
licked  their  hands,  and  then  the  boys  mind  or  mental  powers,  the  faith  which 
and  girls  stroked  them,  and  gave  them  he  had  received  in  the  act  of  it,  and 
food  and  dainties,  and  also  precious  that  this  act  may  some  time  return, 
things,  as  silk  for  clothes,  almug  wood  when  man  is  ignorant  of  it.  These 
for  tables,  purple  for  decorations,  and  things  are  what  the  little  head  repre- 
scABiET  FOR  cOLOHiNG.  Oil  Seeing  sonts,  which  they  draw  into  the  fore 
(hese  tilings,  I  desired  to  know  what  part  of  the  body,  and  also  insert  into 


..gk 


3  9  C  n  I   Chan  y, 

he  g  e  d  h  spe  h  byss  mentioned  in  (tev.  ix.  S, 
h  hd  pekhdj  become  corporeal  spiritB,  and 
h  n  Ti  d  b  pp  a  ke  the  mummies  of  the  Egji>- 
g  a  wh  n  n  ppe  n  a  hardness  is  induced  upoc 
d  d  w  h  h  an  f  h  n  ors  of  their  minds,  because  in 
mdh  y  ^  hhmhn  eh  d  also  they  interposed  a  hedge. 
V  d  n  g  con  n  T  an  infernal  society  of  them 
charity,  concerning  good  works,  con-  near  to  the  infernal  society  of  the  Ma- 
cerning  the  commandments  of  the  dec-  chiavelians,  and  they  enter  every  where 
alogue,  concerning  repentance ;  and  from  one  to  the  other,  and  caJl  each 
they  take  from  the  Word  almost  all  the  other  companions ;  but  they  go  out  be- 
things  that  are  there  concerning  them ;  cause  there  is  a  diFersity  arising  from 
but  then  they  insert  the  little  head  into  this,  that  there  waa  with  the  former 
the  great  one,  from  which  they  think  something  religious  concerning  the  act 
inwardly  with  themselves  that  all  those  of  justification  by  faith,  but  not  any 
things  should  not  be  done  for  the  sake  with  the  Machiavelians. 
of  God  and  salvation,  but  only  for  the  After  I  had  seen  them  cast  out  from 
sake  of  the  public  and  private  good,  the  societies,  and  collected,  that  they 
But  because  they  speak  concerning  might  be  cast  down,  I  saw  a  vessel 
those  things  from  the  Word,  especially  in  the  air,  flying  with  seven  sails,  and 
concerning  the  Gospel,  the  operation  in  it  officers  and  sailors  clad  in  purple 
of  the  Holy  Spirit  and  salvation,  sweet] j  garments,  having  upon  their  caps  mag- 
and  elegantly,  therefore  they  apjwar  to  nificent  laurels,  exclaiming,  "  Lo,  we 
the  hearers  like  beautiful  men,  and  are  in  heaven;  we  are  doctors, clothed 
wiser  than  all  others  in  the  world  :  in  purple  and  decked  with  laurds  above 
wherefore  you  also  saw  that  dainties  aJl,hecause  we  are  theheadsof  the  wise 
and  precious  things  were  given  to  them  of  all  the  clergy  in  Europe."  I  won- 
by  the  boys  and  girls  sitting  upon  the  dered  what  this  was;  and  it  was  said 
decksof  the  vessels.  These,  therefore,  to  me,  that  they  were  images  of  pride, 
are  those  whom  you  saw  represented  and  ideal  thoughts  which  are  called  fan- 
as  turtles.  In  your  world,  they  are  tasies,  from  those  who  before  seemed 
scarcely  distinguished  from  others,  only  like  turtles,  and  now  like  insane  persons 
by  this,  that  they  believe  themselves  cast  out  from  the  societies  and  collected 
wiser  than  all,  and  laugh  at  others,  even  together,  and  were  standing  together 
I'lose  who  are  in  similar  doctrine  as  to  in  one  place.  And  then  I  desired  to 
1  aith,  but  not  in  those  secrets.  They  speak  with  them,  and  went  to  the  place 
carry  with  them  in  their  clothes  some  where  they  stood,  and  saluted  them 
little  sign  by  which  they  make  them-  and  said,  "  Are  you  those  who  have 
selves  distinguished  from  others.  The  separated  the  internals  of  men  from 
one  who  spoke  with  me  said,  "I  «hall  their  externals,  and  the  operation  of 
not  tell  you  what  they  think  concerning  the  Holy  Spirit  as  in  faith,  from  its  co- 
the  other  things  of  faith,  as  what  con-  operation  with  man  out  of  faith,  and  so 
cerning  election,  concerning  free  agen-  have  separated  God  from  man?  Have 
cy,  concerning  baptism,  and  concerning  jou  not  thus  not  only  removed  charity 
'he  holy  supper,  which  are  such  tilings  itself  and  its  works  from  faith,  as  many 
as  they  do  not  divulge,  but  we  in  heav-  other  teachers  amongst  the  clergy  have 
en  know  them.  But  because  they  are  done,  but  also  faith  itself,  as  to  its  man- 
such  in  the  world,  and  after  death  it  is  ifestalion  before  God  from  man?  But 
not  allowable  for  any  one  to  speak  I  ask,  Do  y  u  w  1  1  I  hould  speak 
otherwise  than  he  thinks,  therefore,  be-  with  you  c  n  t  ubject  fium 
cause  they  cannot  then  speak  other-  reason,  or  f  h  '^a  d  Scripture?" 
wise  than  from  the  insanities  of  their  They  said  Spe  k  fi  f  om  reason." 
nwn  thoughts,  they  are  reputed  as  in-  And  I  sp  1  y  IIow  can  the 
Kane,  and  are  cast  out  of  the  societies,  internal  a  d  1  al  vith  man  fw 
and  at  length  are  let  down  into  the  pit  separated?     Who  does  not,  or  may  n^t 


i/GoogIc 


."  Good  fVorki,  329 

sef  m  PP  1111  111  I  emselves  back 
h  f  m  p  d  d  b  1  lb  h  left  or  to  the 
CO  d  to  h  d  gh  d  1  Id  enter  by  con- 
h  hyyp  y  thh  nd  fall  off  from 
1  (F  pf  1  kfh  dpfylke  something 
A  Ihgflkfin  aad  Yea,  if  you 
h  al  h  h  y  m  y  w  II  b  1  Id  be  as  with  the 
d  h  m  and  h  body  h  aded.  Just  so 
1)  h  h  p  11  111  man  mind  and 
Its  pedestal  f  You  can  see,  that,  unless  its  two  lives,  the  will  and  the  uuder- 
there  were  a  continuation,  and  thus  standing,  if  the  divine  operations  which 
conjunction,  the  extremes  would  be  are  of  faith  and  charity  should  stop  in 
dissolved  and  dissipated  like  bubbles  the  middle  of  the  way,  and  not  extend 
in  the  air.  Who  can  deny  that  the  in-  by  continuity  even  to  man ;  man,  indeed, 
terior  operations  of  God  with  man  are  would  then  be  not  only  a  brute  but  a 
myriads  of  myriads,  concerning  which  rotten  log.  These  things  are  accord- 
man  knows  nothing?  And  of  what  ing  to  reason.  Now,  if  you  will  hear, 
use  is  it  for  him  to  know  them,  if  he  the  same  are  also  according  to  the 
only  knows  the  extremes,in  which, with  Sacred  Scripture.  Does  not  the  Lord 
his  thought  and  will,  he  is  together  with  say.  Abide  in  Me,  and  I  in  you ;  I  am 
God.  But  this  shall  be  illustrated  by  (Ae  Vine,  and  ye  the  branches.  He 
an  example.  Does  man  know  the  in-  that  abidetU  in  Me,  and  lin  him,  bew- 
terior  operations  of  his  speech;  as  how  eih  nrnck  Jruit,  John  xv.  4,  5.  Are 
the  lungs  draw  in  the  air,  and  with  it  not  fruits  the  good  works  which  the 
fill  the  vesicles,  the  bronchise  and  the  Lord  does  through  man,  and  man  of 
lobes;  how  they  send  forth  that  air  himself  from  the  Lord?  The  Lord 
into  the  trachea,  and  there  turn  it  into  also  says,  that  Jtte  stands  at  the  door 
sound ;  how  the  sound  is  modified  in  and  knotlcs,  and  that  to  him  wito  opens, 
the  glottis  by  help  of  the  larynx ;  and  He  goes  in  and  sups  mth  Mm,  and  he 
how  the  tongue  then  articulates  it,  and  with  Him,  Rev.  iii.  20.  Does  not  the 
the  lips  complete  the  articulation,  that  Lord  give  pounds  and  talents  that  man 
it  may  become  speech?  Are  not  all  may  trade  with  them,  and  gain?  and 
these  interior  operations,  concerning  as  he  gains,  does  He  not  give  eter- 
which  man  knows  nothing,  for  the  sake  nal  life  1  Matt.  xxv.  14  to  34 ;  Luke 
of  the  extreme,  that  man  may  be  able  xix.  13  to  26.  Also,  that  He  gives 
to  speak?  Remove  or  separate  one  of  wages  to  every  one  according  to  the 
those  internal  things  from  its  con-  labor  in  his  vineyard,  Matt.  xx.  1  to  17. 
nection  with  the  extremes,  would  man  But  these  are  a  few ;  pages  may  be 
have  been  able  to  speak  any  more  filled  from  the  Word  concerning  this, 
than  a  stock?  Let  there  be  another  that  man  should  produce  fruits  like  a 
example.  The  two  hands  are  ultimate  tree,  should  work  according  to  the 
things  of  man :  are  there  not  interior  commandments,  should  love  God  and 
things,  which  are  continued  thither  the  neighbor,  &:C.  But  I  know  that 
from  the  head,,  through  the  neck,  also  your  own  intelligence  cannot  have  any 
through  the  breast,  the  shoulders,  the  thing,  such  as  it  is  in  itself,  in  common 
arms  and  the  fore  arms ;  and  are  there  with  the  .things  which  are  from  the 
not  innumerable  muscular  textures,  in-  Word,  which  although  you  speak,  still 
numerable  phalanxes  of  moving  fibres,  your  ideas  pervert  them ;  and  you  can- 
innumerable  bundles  of  nerves  and  not  do  otherwise,  because  you  remove 
blood-vessels,  and  many  gingly muses  all  things  of  God  from  man,  as  to  com- 
of  the  bones  with  their  ligaments  and  munication  and  thence  conjunction ; 
membranes?  Does  man  know  any  what,  then,  remains,  but  to  remove 
thing  concerning  them  !  And  yet  his  also  all  things  of  worship?"  After- 
hands  operate  from  all  and  each  of  wards  they  appeared  to  me  in  the 
thrm  Suppose  that  those  interior  light  of  heaven,  which  discloses  and 
42 


...^le 


330  Concerning   Charity,  and  concerning  Good  Works. 

manifests  what  every  one  is;  and  then  rags,  and  girded  with  nets  lilie  Chose 

they  did  Dot  appear,  as  before,  in  a  of  fishermen,  about  the  loins,  through 

vessel  in  the  air,  aa  if  in  heaven,  nor  which  their  nakedness  appeared ;  and 

dressed  in  purple  as  to  clothes,  nor  then  they  were  let  down  iato  a  society 

crowned  with  laurels  as  to  the  head ;  which  was  contiguous  to  Uie  Maclii- 

but  in  a  sandy  place,  in  garments  of  avelians. 


./Google 


Concermnf;  Free  Agency. 


CHAPTER  VIII. 

CONCERNING  FREE  AGENCY. 


tei  the  fal!  of  his  first  parents,  was  so  en- 
)n-  tirely  coirupteri,  that,  in  apiritud  things 
corning  Free  Agency,  it  is  necessary  which  relate  to  our  conversion  and  sal- 
that  those  things  be  premised,  which  Tation,  he  is  by  nature  blind ;  that  he 
ihe  present  church  delivers  in  its  dog-  neither  understands,  nor  can  under- 
matical  books  concerning  it ;  since,  stand,  the  Word  of  God  when  preached, 
unless  this  be  done,  a  man  who  has  but  esteems  it  as  a  foolish  thing,  anii 
sound  reason  and  religiou  may  be-  never  of  himself  approaches  to  God,  but 
lieve  that  it  is  not  worth  while  to  write  rather  is  an  enemy  of  God,  and  remains 
any  thing  new  concerning  it;  for  he  so,  until,  by  the  power  of  the  HoJy 
might  say,  "  Who  does  not  know  that  Ghost,  through  the  Word  preached  ard 
man  has  free  agency  in  spiritual  things?  heard,  he  is,  of  mere  grace,  without 
Otherwise,  what  reason  would  there  be  any  cooperation  on  his  part,  converU 
that  priests  should  preach,  that  men  ed,  gifted  with  faith,  regenerated  and 
should  helieve  in  God,  that  they  should  renewed ;  page  656.  II.  We  believe 
turn  themselves  about,  that  they  should  that  the  imderslanding,  heart  and  will  of 
live  according  to  the  precepts  in  the  a  man  not  born  again,  in  spiritual  and 
Word,  that  they  should  fight  against  the  divine  things,  of  their  own  natural 
concupiscences  of  their  fiesh,  and  that  powers,  cannot  at  all  understand,  be- 
they  should  make  themselves  new  crea-  Hcve,  embrace,  think,  will,  begin,  fin- 
tures;  besides  many  such  like  things?  ish,  act,  operate,  and  cooperate;  but 
Wherefore  he  cannot  think  with  him-  that  man  is  altogether  corrupt  and  dead 
self  otherwise  than  that  those  things  to  good;  so  that,  in  the  nature  of  man, 
would  he  only  words  of  wind,  if  there  since  the  fall,  before  regeneration,  there 
were  not  any  fiee  agency  in  tiie  things  is  not  remaining  a  single  spark  of  spir- 
of  salvation,  and  that  to  deny  it  would  itual  strength,  by  which  he  can  pre- 
be  madness,  because  contrary  to  com-  pare  himself  for  the  grace  of  God, 
mon  sense.  But  that  still  the  present  or  apprehend  it  when  offered,  or  ac- 
church  goes  against  it,  and  casts  it  out  commodate  himself,  and  of  himself  be 
of  its  temples,  may  be  evident  from  the  capable  of  receiving  it;  or  can,  by  his 
book  called  Formula  Concordi^e,  to  own  strength,  contribute  any  thing  to 
which  the  Evangelical  swear,  from  his  conversion,  either  in  the  whole,  or 
these  things  there, which  follow.  That  by  halves,  or  in  the  least  part,  act,  op- 
there  is  the  same  doctrine,  and  thence  erale,  or  cooperate  of  himself,  or  as  of 
^faith,  concerning  free  agency,  with  the  himself;  but  that  man  is  the  servant  of 
Reformed,  thus  the  same  in  the  whole  sin  and  the  slave  of  Satan,  by  whom  he 
Christian  world,  therefore  in  Germany,  is  actuated  ;  thence,  therefore,  his  natu- 
Sweden,  Denmark,  England  and  Hoi-  ral  free  agency,  by  reason  of  his  cor- 
land,  is  evident  from  their  dogmatical  rupted  powers  and  his  depraved  nature, 
books.  These  things,  therefore,  were  is  active  and  efficacious  only  lo  those 
taken  from  the  Formula  Concobdi.*!,  things  which  displease  and  offend  God ; 
of  the  Leipsic  edition,  in  the  year  1756.  p.  656.  HI.  That  man  is  industrious 
464.  "  I.  The  doctors  of  the  Augs-  and  ingenious  in  civil  and  natural 
burg  Confession  assert,  that  man,  from  things  ,  but    in    spiritual    and    divine 


lose::bX-OOglC 


3^2  Conctimng  Fite  Agency 

thiiiga,  which  relate  to  -the  sali  ition  of  small  aa  they  are,  are  infected  and  con- 

the  soul,  he  is  like  a  stock,  a  stone,  the  tammated  with  poison  by  hereditary 

pillar  of  salt.  Lot's  wife,  which  hase  disoabe,  so  that  they  are  of  iio  account 

not  the  use  of  eyes,  mouth  or  of  any  m  the  sight  of  Godjp.  641.     IX.  That 

of  the  senses;  p.  661.     IV    That  man  min  in  conversioD,  by  which  from  a 

has  still  a  locomotive  power,  can  go*-  child  ot  wrath  he  becomes  a  child  of 

ern  bis  external  members,  hear  the  gos-  grace,   does  not  cooperate   with    the 

pel,  and  in  some  manner  meditate,  but  Holy  Ghost,  for  the  conversion  of  man 

that  still  in  his  secret  thoughts  he  des-  is  solely  and  exclusively  his  work ;  p, 

pises  it  as  a  foolish  thing,  neither  can  219,  519  and  the  following,  663   and 

he  believe,  and  in  this  respect  he  is  the  following;  appen.  p.   143.     That 

worse  than  a  stock,  unless  the  Holy  yet  a  man  born  again  by  virtue  of  the 

Ghost  in  him  be  efficacious  and  enkin-  Holy  Ghost,  can  cooperate,  although 

die  and  operate  in  him  faith  and  other  much  infirmity  still  accompanies ;  and 

virtues  approved  by  God,  and  obedi-  that  he  operates  well,  so  far  and  so 

ence ;  p.  662.     V.  With  some  reason  it  long  as  he  is  led,  guided  and  governed 

may  be  said  that  m;ui  is  not  a  stone  or  by  the  Holy  Ghost;  but  still  he  does 

.  a  stock ;  a  stone  or  a  stock  does  not  not  cooperate  with  the  Holy  Ghost,  as 

resist  nor  understand  or  feel  what  is  two  liorses  together  draw  a  chariot ;  p. 

done  with  it,  as  man  by  his  will  resists  674.     X.  Original  sin  is  not  a  certain 

God, until  he  is  converted  to  God;  and  fault  which  is  perpetrated  in  act,  bui 

yet  it  is  true  that  man,  before  conver-  it  is  fixed  most  deeply  in  the  nature, 

sion,  is  a  rational  creature,  that  has  an  substance  and  essence  of  man,  which 

Qnderstanding,  but  not  in  divine  things,  is  the  source  of  all  actual  sins,  such  as 

and  a  will,  but  not  that  he  may  will  depraved    thoughts,    words,  and    evil 

any  good  conducive  to  salvation;  but  works;  p.  577.     That  hereditary  dis- 

yet  he  can  contribute  nothing  to  his  ease,  by  which  the  whole  nature  was 

conversion,  and  in  this  respect  he  is  corrupted,  is  a  horrible  sin,  and  indeed 

worse  than  a  stock  or  a  stone  ;  p,  672,  the   beginning   and  head  of  all  sins, 

673.     VI.  That  the  whole  of  conver-  from  which,  as  the  root  and  source,  all 

sion  is  the  operation,  gift  and  work  of  transgressions  proceed  ;  p.  640.     That 

the  H6ly  Ghost   alone,  who   operates  the  whole  nature,  by  that  sin,  as  by  a 

and  effects  it,  by  his  virtue  and  power  spiritual  leprosy,  is,  even  in  the  inmost 

through  the  Word,  in  the  understand-  bowels   and   deepest  recesses  of   the 

ing,  heart  and  will  of  man,  as  in  a  pas-  heart,  wholly  infected  and  corrupted  in 

sive  subject,  when  man  does  not  act  at  the  sight  of  God  ;  and  on  account  of 

all,  but  is  only  acted  upon ;  that  yet  it  this  corruption,  the  person  of  man  is 

is  not  done  in  the  same  manner  as  a  accused  and  condemned  by  the  law  of 


Btatue  is  formed  out  of  stone,  or  a  seal    God ;  so  that  by  nature  we  are  childien 


upon  V 


of  wrath,  slaves  of  death  and  dar 


has  neither  knowledge    nor   will ;    p.  tion,  unless,  by  the  benefit  of  Christ's 

CSI.     VII.  It  is  according  to  the  say-  merit,  we  are  delivered  and  saved  from 

ings  of  some  fathers  and  modern  doc-  these  evils; p.  G39.     That  hence  there 

tors,  Tkat-God  draws  hut  the  willing,  is  a  total  want  or  privation  of  original 

thus  that  the  will  of  man  does  some-  righteousness   or  the   image  of  God, 

thing  in  conversion ;  but  these  are  not  created  with  him  in  paradise,  and  that 

according    to    the  sacred   words,   for  thence  is  the  impotence,  unfitness,  and 

they  con&rm  a  false  opinion  concern-  stupidity,  by  which  man  is  altogether 

ing  the  powers  of  the  human  will  in  unfit  for  all  divine  or  spiritual  things. 

conversion  ;  p  582     VIII.  That  in  the  That  instead  of  the  image  of  God  lost 

outward  things  of  the  world,  there  is  in  man,  there  is  an  inmost,  most  vile, 

still  left  to  man  something  of  under-  most   deep,  inscrutable,   inexpressible 

standing,    powers    and    faculties,    al-  corruption  of  the  whole  nature,  and  of 

though   ihpip   inisPrahle   remains   are  all  the  powers,  especially  of  the  highei 

very  weak     dud  even  thesPthom selves,  and  principal  faculties  of  the  soul,  in 


^'iS'^ 


Concerning  Free  Agency.  303 

the   mind,    understanding,   heart  and  not  in  the  Lord,  but  in  his  proprium, 

will ;  p.  640,"  as  he  is  who  believes  that  he  does  ali 

465.  These  are  the  precepts,  dogmas  things  from  himself,  even  good;  and 
and  decrees  of  the  present  church  con-  that  hy  eating  from  this  tree  is  meant 
nerning  man's  free  agency  in  spiritual  the  appropriation  of  evil. 

and  in  natural  things,  as  also  concern-        467.  In  the  Word,  by  the  garden  of 

ing  original  sin.     These   have    been  Eden,  is  not  meant  any  garden,  but 

adduced,  in  order  that  the  precepts,  intelligence ;  nor  by  tree,  any  tree,  hut 

dogmas    and    decrees    of    the    New  man.     That  the  garden  of  Eden  signi- 

Church  concerning  those  things,  may  lies  intelligence  and  wisdom,  may  be 

more  evidently  appear;  for  from  the  evident  from  these  passages;  In  thy 

two  forms  thus  placed  together,  the  intblligencb  and  wisdom  thou  kadst 

truth  appears  in  the  light;  as  is  done  made  for  thyself  riches;  thou  hast  been 

in  pictures,  in  which  an  ugly  face  ia  in  Eden,   the  garden  of  Gob;  and 

placed  at  the  side  of  a  beautiful  face,  in  what  follows  there,  f^Hofv/ 

from  which,  seen  together,  the  beauty  thou  hast  been  in  Eden,  the  <; 

of  the   one   and   the  ugliness  of  the  of  God  ;  every  precious  stone  thy  cover- 

other,  are  clearly  exhibited  to  the  eye.  ing,  Ezek.  xxviii.  4,  12,  13.     These 

The  decrees  of  the  New  Church  are  things  are  concerning  the  prince  and 

these  which  follow.  concerning  the  king  of  Tyre,  of  whom 

466.  I.  Ttiat  two  Trees  were  wisdom  is  predicated,  because  by  Tyre, 
PLACED  IN  THE  Garden  or  Eden,  in  the  Word,  is  signified  the  church  as 
ONE  OP  Life,  and  the  other  of  the  to  the  knowledges  of  truth  and  goos). 
Knowledge  op  Good  and  Evil,  sig-  hy  which  is  wisdom ;  by  the  precioit* 
NiPiEs  THAT  Free  Agency  IN  spirit-  stones  which  were  his  covering,  aio 
UAL  Things  was  given  to  Man.  also  signified  the  knowledges  of  truth 

It  has  been  believed  by  many,  that  and  good ;  for  the  prince  and  the  king 
by  Adam  and  Eve,  in  the  book  of  of  Tyre  were  not  in  the  garden  of 
Moses,  are  not  meant  the  man  and  Eden.  And  elsewhere,  in  Ezekiel ; 
woman  first  created  ;  and  to  confirm  it,  Ashur,  a  cedar  in  Lebanon ;  the  cedars 
they  have  adduced  arguments  concern-  did  not  hide  him  in  the  garden  of 
ing  the  Preadamites,  from  computa-  God  ;  no  tree  in  the  garden  op  God 
tions  and  chronologies  among  some  was  equal  to  him  in  beauty.  All  the 
nations;  and  also  from  the  saying  of  trees  op  Eden,  in  the  gaeden  at 
Cain,  the  first-bom  of  Adam, to  Jeho-  Qod, anutaiedlti/n, xxxi.1,8.  Andfur- 
vah  ;  I  shnll  be  a  fugitive  cmd  vag-  ther ;  To  whmn  hast  thou  become  like, 
abond  in  the  earth,  so  that  whoever  thus  in  glory  and  in  greatness,  among 
findeth  me  will  Mil  me.  Wherefore  the  trees  of  Eden,  verse  18.  This 
JehoBcA  stt  a  mark  upon  Cain,  that  is  said  concerning  Ashur,  because 
whoever  should ^nd  him,  might  ni}t  kill  by  him,  in  the  Word,  is  signified  ra- 
him,  Gen.  iv.  14,  15.  And  after  he  tionality  and  thence  intelligence.  In 
had  gone  out  from  the  face  of  Jehovah,  Isaiah;  Jchovak  will  comfort  Zion;  He 
he  dwelt  in  the  land  of  Nod,  and  built  a  unit  turn  Jter  desert  into  Edbn,  and  her 
city,  16,  17;  consequently,  that  the  wilderness  into  the  garden  of  Je no- 
earth  was  inhabited  before  Adam,  vah,  li.  3.  Zion  there  is  the  church. 
But  that  by  Adam  and  his  wife  ia  and  Eden  and  the  garden  of  Jehovah, 
meant  the  most  ancient  church  in  this  is  wisdom  and  intelligence.  In  the 
earth,  has  been  abund:tntly  demonstrat-  Revelation ;  To  him  that  overcomcth,  1 
ed  in  the  Arcana  C<ble8tia,  published  will  give  to  eat  of  the  tree  of  liff, 
by  me  at  London ;  and  there  also,  that  which  is  in  the  midst  of  the  para 
by  the  garden  of  Eden,  is  meant  the  dise  op  God,  iii.  7.  In  the  midst  oj 
wisdom  of  the  men  of  that  church ;  and  the  street  and  of  the  river  on  each  side 
by  the  tree  of  life,  the  Lord  in  man,  and  shall  he  the  tree  of  life,  xxii.  2.  From 
man  in  the  Lord  ;  and  by  the  tree  of  these  it  is  clearly  manifest,  that  by  the 
the  knowledge  of  good  and  evil,  man  garden    in    Eden,   in  which  Adam  v 


bv  Cookie 


334  Concerning  Free  Agtncy. 

said  to  have  been  placed,  is  meant  in-  beautiful  mitJi  fruit,  si.  16,  17 ;  beeidea 

telligence  and  wisdom,  because  similar  many  other    passages,    which,  on   ao 

things    are    said     concerning     Tyre,  count  of  their  abundance,  are  not  here 

Ashur  and  Zion.     By  garden  is  signi-  brought  forward, 

fled  intelligence  also  in  other  places  in  4*i9,  Every  one  at  this  day,  who  has 

the  Word,  as  Isaiah  Iviii.  11,  Ixi.  11 ;  interior  wisdom,  may  perceive  or  con- 

i&i.  xxxi.  12;  Amos  ix.  14;  Numbers  jecture,  that  those   things  which   are 

xxiT.    6.     This  spiritual  meaning  of  written  concerning  Adam  and  his  wife, 

garden  derives  its  cause  from  the  rep-  involve  spiritual  things,  which  no  one 

resentatioDS   in    the    spiritual  world ;  has  hitherto  known,  because  the  spirit- 

there  paradises  appear  where  angels  in  ual  sense  of  the  Word  has  never  till 

intelligence  and  wisdom  are.     The  in-  now  been  laid  open.     Who  cannot  see 

telligence  itself  and  wisdom  which  they  afar  off,  that  Jehovah  would  not  have 

have    from    the    Lord,   exhibit    such  placed  two  trees  in  the  garden,  and 

things  around  them ;  and  this  is  done  one  for  a  stumbling-block,  except  for  the 

from  correspondence,  for  all  the  things  sake  of  some  spiritual  representation? 

which  exist  in  the  spiritual  world  are  And  that,  because  they  both  ate  of  a 

correspondences.  certain    tree,  they  were  cursed  ;  and 

468.  That  tree  signifies  man,  is  evi-  that  that  curs*  adheres  to  every  man 

dent  from  these  passages  in  the  Word ;  after  them    thus  that  the   whole   hu- 


AU  the  trees  of  the  jidd  shall  know  that  man  race,  on  account  of  the  fault  of 

T  Jehovah  liuiable  the  high  tree,  exalt  one  man,  in  which  there  was  not  any 

the  lom  tree,  and  dry  the  green  tree,  evil  of  the  concupiscence  of  the  flesh 

(Old  make  the  dry  tree  flourish,  Ezek.  and  iniquity  of  heart,  was  condemned ; 

xvii.  34.     Blessed  is  he  whose  delight  does  this  square  with  the  d     n    j 

is  in  the  law;  he  will  be  Kke  a  tree  tice?    Especially,  why  did  n      J  ho- 

pltmted    by  rivers    of   teaters,  which  vah  withhold  hira  from  eating    when 

unll  produce  its  fruit  in  its  season,  being  present,  He  saw  it?    A  d     hy 

Psalms  i.  1,  3,  Jer.  xvii.  8.     Praise  did    he    not    cast  the   serp        d     n 

Jehovah,  ye    trees    of  fruit.    Psalms  into  hell  before  he  persuaded     B      my 

cxlviii.  9.     The  trees  of  Jehovah  are  friend,  God  did  not  do  this,     n       1 

filled  full,  civ.  16.     The  axe  Seth  at  He  would  have  taken  away  ft       g  n  y 

the  root  of  the  tree ;  every  tree  not  pro-  from  man,  from  which,  how  n    n 

ducing  good  fruit  shall  be  cut  down,  is  man,  and  not  a  beast     "Wh       1 

Matt.  iii.   10;  vii.  Ifl  to  21.     Either  is  known,  it  appears  in  evid  h 

make  the  tree  good,  and  the  fruit  good,  by  tho'ie  tno  trees,  one  to    I  f      nd 

or  make  the  tree  corrupt;  for  the  tree  the  other  lor  death,  was  rep  d 

is  knoum  fiom  the  fruit.  Matt,  xii  33,  mans  free  HifLucj  in  =piritu  I    h 

Luke  vi.  43,  44,     I  will  kindle  afte,  Be-iides,  hereditary  evil  i~  n       h  n 

which  shall  devour  every  green  tree  and  but  from  parents,  by  whom  tb    m  I  n 

eeery  dry  tree,  Ezek.  xx.  47.     Since  tton  to  evil,  in  which  they  th         1 

tree  signifies  man,  therefore  it  was  a  were,  is  communicated  to  thei     hid    n 

statute.    That  the  fruit  of  a  tree  ser-  That  it  is  so,  is  clearly  seen  by  any  one 

vieetdileforfoodin  the  Itmd  of  Canaan  who  attentively  observes  the  manners, 

should    be     accounted    vnrircumdsed.  minds  and  face's  of  the  children,  yea, 

Lev.  xix.  23,  24.     Since  olive-tree  sig-  of  the  families,  from  one  father :  but 

niftes  a  man  of  the  celestial  church,  it  still  it  depends  upon  each  one  in  the 

is  said   concerning  the  two  witnesses  family,whetherhe  will  accede  orrecede, 

who  prophesied.   That  they  were  two  since  every  one  is  left  to  his  own  choice. 

olive-trees  standing  by  the  Lord  of  tlie  But  what,  m  particular,  the  tree  of  life 

whole  earth.  Rev.  xi,   4;    also   Zech  signifie«,  and  the  tree  of  the  knowledge 

iv.  3,  11,  12.     And  in  David;  lama  ot  good  and  evil,  has  been  fully  ex- 

green  oUvC'tree  in  the  house  of  God,  plained  in  a  Relation  above,  n.  48 

Psalms  Iii.  8.     And  in  Jeremiah ;    The  which  may  be  seen. 
Lord  called  thy  name  a  green  oUve  tree,        470    II    That   man  is  not  Life 


^'a'^ 


Concerning  Free  Agency.  335 

BUT    A    Receptacle    op   Life   from  ffom  the  inmost  parts,  and  thence  grow 

God.  wonderfully,    without    any    deviation, 

It  b  commonly  heliered,  that  life  is  from  the  first  stamen  even  to  the  ftuit 

io  man  his,  so  that  he  is  not  only  a  re-  and  to  new   seeds  ;  nor    would   any 

ceptacle  of  Jife,  but  also  life.    That  it  is  worms  be  procreated  from  the  effluvia 

commonly  bo  believed,  is  from  appear-  from  the  earth  and  from  the  exhalation 

ance,  because  he  lives,  that  is,  feels,  of  vapors  from  vegetables,    by    which 

thinks,  speaks  and  acts  altogether  as  the  atmospheres  are  impregnated.  Who 

ftom    himself.      Wherefore   this,  that  can  from  reason  think,  that  the  Infi- 

man  isa  receptacle  of  life,  and  notlife,  nite   can  create   any  thing  else  than 

cannot  but  seem  as  something  unheard  fioite ;    and  that  man,  because  he  is 

of,  or  as  a  paradox  adverse  to  sensual  finite,  is  any  thing  else  than  a  form, 

thought,  because  to  appearance.     The  which  the  Infinite  can  vivify  from  the 

cause  of  this  fallacious  belief,  t       m  itself?    And  this  is  meant  by 

is  also  life,  consequently  that          w  Words;  Jehovah formedman,  Ike 

created   inherent  in   him,   and     ft  ftke  earth,  and  breathed  into  his 

wards  produced  in  man  by  natu  al  g  n      the  breath  of  lives.  Gen.  ii.  7 

eration,  I  have  deduced  from     pp  God  because  He  is  infinite,  is  life  in 

ance;  hut  the  cause  of  the  falla      fr  H  m     f ;    this  He  cannot  create  and 

appearance  is,  that  most  at  this  h        anscribe  into  man,  for  this  would 

natural,  and  few  spiritual,  and         n  b          make  him  God;    that  this  was 

ural  man  judges  ftom  appearan          nd  d  n     was  an  insanity  of  the  serpent  or 

thence  fallacies,  and  these  are  dm  d    il     nd  from  him  of  Eve  and  Adam; 

rically  opposite  to  this  truth,  th          n  h    serpent  said,  la  the  day  that  ye 

is  only  a  receptacle  of  life,  and  f  the  fruit  of  this  tree,  yoiir  eyes 

That  man  is  not  life,  but  only            p  Uh   opened,  and  ye  imll  be  as  God, 

facie  of  life  from  God,  is  evide  G           .  5,     That  this  direfiil  persua- 

these  clear  testimonies,  that  a  at  God  transfused  and  transcrib- 

which  are  created  are  in  the  d  h  mself  into  men,  was  entertained 

finite;    and  that  man,  becaus     h  men  of  the  most  ancient  church, 

finite,  could,  not  have  been  ere      d  b  nd,  when  it  was  consummated, 

from  finite  things ;    wherefore          h  I  h        heard  from  their  mouth ;  and 

book  of  Creation  it  is  said,  tha    Adam  on  account  of  that  horrible  be- 

was  made  of  the  earth  and         d  h  t  thus  they  were  gods,  lie  deeply 

from  which   also   he  was  named,  for  concealed   in  a  cavern,  to  which  no 

Adam  signifies  the  ground  of  the  etrth ,  one  can  approach,  without  being  seized 

and  every  man  actually  consists  only  with  an  inward  dizziness,  so  that  he 

of  such  things  as  are  in  the  earth,  and  falls  down      That  by  Adam  and  his 

EromtheearthjintheatmoBpheres  those  wife  is  understood  and  described  the 

things  which  are  in  the  atmo-pheres  most  mcient  church,  was  made  known 

from  the  earth  man  sucks  in  through  m  the  preceding  article, 

the  lungs,  and  through  the  pores  of  the  471    Who  does  not  see,  if  he  can 

whole  body,  and  the  grosser  parts  by  think  from  reason,  elevated  above  the 

food  made  of  things  fiom  the  earth  sensual  thing';  of  the  body,  that  life  is 
"not  cieatable?  For  what  is  life,  but  the 
inmost    activity  of  love   and  wisdom. 


But  as  to  what  concerns 

the  <ipirit  of 

man,  that  also  is  created  from  finite 

thing      Wh         h    p 

m 

a  recep                h 

h     mnd 

The  fin       h  u 

h    h 

are   h   sp              b     n 

wh   h 

n    h              al         d 

d    al 

bro  gh       g 

d 

[her       CO      aJ  d      U 

togeh      w        m 

earth                           b 

d 

i„  Google 


y^C  Concerning  Free  Agency. 

from  God,  so  far  he  lives  from  God,  form  receptive  of  Jove  a  I  sdo  f  o 
and  is  said  to  be  born  of  God,  tliat  is,  God,  inHux  would  also  be  den  ed  and 
regenerated.  And,  on  theolhei'hand,  thus  that  all  good  s  from  God  and 
as  far  as  any  does  not  receive  love  and  likewise  conjunction  th  God  would 
wisdom,  or,  what  is  similar,  charity  and  be  denied,  and  thence  t  o  Id  be  an 
faiih,  so  far  he  does  not  receive  life,  empty  word,  that  man  n  y  be  a  hab  a 
which  in  itself  is  life,  from  God,  but  tion  and  temple  of  God 
from  hell,  which  is  no  other  life  than  473.  But  that  man  does  o  k  o  v 
inverted  life,  which  is  called  spiritual  this  from  any  light  of  reason  because 
death,  fallacies  from  the  believed  appearancea 
472.  From  the  things  said  above,  it  of  the  external  senses  of  the  body  over- 
may  be  perceived  and  concluded  that  shadow  that  light.  That  man  feels  no 
the  foUowing  things  are  not  creatable,  otherwise  than  that  he  lives  from  his 
viz:  I.  that  the  infinite  is  not;  2.  own  life,  is  because  the  instrumental 
that  love  and  wisdom  are  not;  3f  and  feels  the  principal  as  its  own,  and  can- 
thence  hfe  is  not;  4.  nor  light  and  not,  therefore,  distinguish  them;  for  tha 
heat;  5.  yea,  neither  activity  itself  principal  cause  and  the  instrumental 
triewed  in  itself;  but  that  organs  re-  cause  act  together  as  one  cause,  ac- 
ceiving  them  are  creatable  and  created,  cordingto  a  maxim  known  in  theleamed 
These  things  may  be  illustrated  by  world.  The  principal  cause  is  life, 
these  comparisons ; — that  light  is  not  and  the  instrumental  cause  is  the  mind 
creatable,  but  its  organ,  which  is  the  of  man.  It  appears  as  if  beasts  also 
eye;  that  sound,  which  is  an  activity  possessed  life  created  in  themselves, 
of  the  atmosphere,  is  not  creatable,  but  but  this  is  a  similar  fallacy ;  for  they 
its  organ,  which  is  the  ear ;  that  neither  are  organs  created  for  receiving  light 
is  heat,  which  is  the  primary  active  and  heat  from  the  natural  world,  and 
principle,  for  receiving  which,  all  the  at  the  same  time  from  the  spiritual 
things  which  are  in  the  three  kingdoms  world  ;  for  every  species  is  a  form  of 
of  nature  were  created,  which  accord-  some  natural  love,  and  receives  light 
ing  to  reception  do  not  act,  but  are  and  heat  fi-om  the  spiritual  world  me- 
acted  upon.  It  is  from  creation,  that  diately  through  heaven  or  hell,  genlle 
where  there  are  things  active,  there  are  beasts  through  heaven,  and  ferocious 
also  things  passive,  and  that  those  two  ones  through  hell.  Man  alone  receives 
join  themselves  together  as  into  one.  light  and  heat,  that  is,  wisdom  and 
If  the  active  were  creatable,  as  the  love,  immediately  from  the  Lord ;  this 
passive,  there  would  have  been  no  need  is  the  difference, 
of  the  sun,  and  of  heat  and  light  thence,  474.  That  the  Lord  is  Life  in  Him- 
but  all  created  things  might  subsist  self,  thus  Life  itself.  He  teaches  in 
without  them;  when  yet,  if  those  John;  The  Word  was  with  God^  and 
should  be  removed,  the  created  uni-  God  was  the  Word.  In  Hint  was  Life, 
verse  would  fall  into  chaos.  The  sun  and  the  Life  teas  the  light  of  men,  JFohn 
of  the  world  itself  consists  of  created  i.  1,  4.  And  also,  As  the  Father  hath 
substances,  the  activity  of  which  pro-  Life  in  Himself,  so  He  hath  given  to 
duces  fire.  These  things  are  adduced  the  Son  to  have  Life  in  Himself,  v.  26 
for  the  sake  of  illustration.  It  would  And  again,  lam  the  Waif,  the  Truth 
be  similar  with  man,  if  spiritual  light,  and  th«  Life,  xiv.  6.  And  again,  He 
which  iu  its  essence  ia  wisdom,  and  that  foUowrth  3Ie  shall  have  the  Ughl 
spiritual  heat,  which  in  its  essence  is  of  Life,  viii.  12. 
love,  should  not  flow  into  man  and  be  475.  III.  Th4t  Man,  while  bk 
received  by  man.  The  whole  man  ia  lives  in  the  World,  is  held  in 
nothing  else  than  a  form  organized  for  the  middle  between  Heaven  and 
the  reception  of  those  two,  as  well  from  Hell,  and  TnpRE  in  sPinn  ual  E((1ii- 
the  natural  world  as  from  the  spiritual  lidrium,  which  is  Fiice  Agencv. 
world,  for  they  correspond  to  each  That  it  may  be  known  what  free 
other.     If  it  were  denied  that  man  IS  a  agency  is,   and  of  what  quality,  it  is 


^'a'^ 


Concerning  Free  Agency.  337 

necessary  that  it  should  be  known  other  hand,  good  from  heaven  flows  in 
whence  it  is ;  from  a.  koowledge  of  its  thither  also  in  alt  abundance.  It  is  thia 
origin,  especially,  it  is  koown  not  only  interstice,  of  which  Abraham  said  to 
that  it  is,  but  also  wliat  it  is.  Its  origin  the  rich  man  in  hell.  Between  us  and 
is  from  the  spiritual  world,  where  the  ytm  there  is  a  great  galf  fixed;  so  that 
mind  of  man  is  held  by  the  Lord  The  those  who  wvutd  pass  over  from  hence 
mind  of  man  is  his  spirit,  whioh  lives  to  you  cannot;  neither  cam  those  mho 
after  death,  and  his  spirit  is  contmually  are  there  pass  over  to  us,  Luke  xvi.  26, 
in  consociation  with  it''  like  in  that  Every  man,  as  to  his  spirit,  is  in  the 
Horld  and  ho  spirit,  by  the  material  middle  of  this  interstice,  solely  in  order 
body  with  which  it  is  encompassed,  la  that  he  may  be  in  free  agency.  This 
(vith  men  in  the  natural  world  That  interstice,  because  it  is  so  great,  and 
man  does  not  know  that  he  is  in  tlie  appears  to  those  who  are  there  as  a 
midst  ol  spirits  as  to  his  mind,  is  be-  great  orb,  is  called  thr  World  op 
i^ause  those  spirits  with  whom  he  is  Spirits  ;  it  is  also  full  of  spirits,  be- 
in  consociation  in  the  spirituil  world,  cause  every  man  after  death  first  comes 
think  and  speak  spiritually,  but  the  thither,  and  is  there  prepared  either  for 
spirit  of  man  while  it  is  in  the  material  heaven  or  for  hell ;  he  is  there  among 
b^dy,  naturally ,  and  spiritual  thought  them  m  consociation,  as  before  among 
and  speech  cannot  be  understood  nor  men  m  the  former  world.  There  is  no 
pLrceived  by  the  natural  man,  nor  the  purgatory  there;  this  is  a  fable  invented 
rever&e,  thence  It  IB,  thit  neither  can  by  the  Roman  Catholics.  But  ths' 
they  be  seen  But  when  the  'pirit  of  world  has  been  particularly  treated  o 
a  man  i^  in  society  with  spirits  m  their  in  the  work  concerning  IIbayen  an  j 
world,  then  it  is  also  in  spiritual  Hell,  published  at  London,  in  tli" 
thought  and  speech  with  them,  because  year  1758,  n.  536  to  603. 
his  mind  IS  inwardly  spiritual,  but  out-  476  Every  man,  from  infancy  even 
wardly  n^itura],  whprefore,  by  its  inte-  to  old  age,  changes  places  or  situa- 
riors.  It  comraunicites  with  them,  but  tions  m  this  world.  When  an  infant, 
by  Its  e\teriors,  with  men  By  this  he  is  held  in  the  eastern  quarlfii  toward 
communication,  man  perceives  things,  the  north  there ;  and  when  a  child,  as 
and  thinks  them  analytically,  it  man  he  learns  the  rudiments  of  religion,  he 
had  ooi  thi',  he  would  not  think  any  successively  recedes  from  the  north  to 
more  ojr  any  otherwise  than  a  beast,  the  south;  when  a  youth,  as  he  begins 
as  alsj,  if  all  commerce  with  spirits  to  think  from  his  own  mind,  he  is  car- 
should  be  t-iken  a«av  trom  him  he  ried  towards  the  south;  and  afterwards, 
would  die  in  an  insnnt  But  that  it  when  he  has  come  to  the  exercise  of 
may  be  comprehended  how  man  can  his  own  judgment  and  his  own  right; 
be  hpld  in  the  middle  between  heaien  according  to  his  advancement  in  such 
and  hell,  ind  ihereby  in  spiritual  equi-  things  as  inwardly  have  respect  to  God 
librium,  whence  he  has  free  igency,  it  and  love  towards  the  neighbor,  into  the 
shall  be  told  in  a  few  words  The  south  to  the  east.  But  if  he  favors  evil, 
spirituaJ  world  consists  of  heaven  and  and  imbibes  it,  he  advances  towards 
hellj  heaven  is  over  the  head,  and  hell  the  west;  for  all  in  the  spiritual  world 
there  under  the  feet ;  yet  still  not  in  the  dwell  according  to  quarters ;  in  the 
middle  of  the  globe  inhabited  by  men,  east,  those  who  are  in  good  from  the 
but  under  the  earths  of  that  world.  Lord,  for  there  is  the  sun,  in  the  midst 
which  also  are  of  a  spiritual  origin,  and  of  which  is  the  Lord;  in  the  north, 
thence  not  in  what  is  extended,  but  in  those  who  are  in  ignorance ;  in  the 
the  appearance  of  what  is  extended,  south,  those  who  are  in  intelligence ; 
Between  heaven  and  hell  there  is  a  and  in  the  west,  (hose  who  are  in  evil, 
great  interstice,  which  appears  to  those  Man  himself  is  not  he!d,  as  to  his  body, 
who  are  there  like  an  entire  orb.  in  that  interstice  or  middle  region,  but 
Into  thia  interstice  evil  from  hell  is  ex-  as  to  hia  spirit ;  and  as  this  changes 
haled  in  all  abundance;  and  on  the  state  by  coming  to  good  or  to  evil,  so  it 
43 


..gk 


C  F      A^     y 

be  ak      h  n 


eq  g 


may   be   in   free   agency   in    spiritual  in  tlie  greatest  quietness  can  perform 

things,  for  this  equilibrium  is  a  spir-  its   functions.     It  is   so  with   all   the 

'tua!    equilibrium,    because   il    lo    be-  muscles ,  without  such  an  equilibrium 

ween  hea\en  and  holl,  thus  between  of  these,  all  action  and  reaction  would 

good  and  ettl      All   who  are  m  that  cease,  and  man  would  no  longer  act  as 

grfeat  interstice,  as  to  iheir  iiiteriora,  man      Since,  therefore,  all  the  things 

are  conjoined  either  with  the  angels  of  that  are  in  the  body  are  in  such  equi- 

heaven,  or  with  the  devils  ot  hell ,  but  librium,  all  the  things  that  are  in  the 

at  this  day,  eilher  with  the  angels  of  brain  are  also  in  the  like;  consequently 

Michael,   or   with   the   angels  of  the  all   the  things  that   are  in  the  mind 

dragon      Every  man,  after  death,  be-  there,  which  refer  themselves  to  the 

tikes  himself  to  his  own  in  that  inter-  »ili   and  the   understanding.     Beasts, 

f  lice,  and  aftsociates  himself  wiih  those  birds,    fishes   and    insects,    also   have 

■ji-ho  are  in  a  similar  love,  for  lo\e  con-  Ireedom,  but  these  are  carried  away  by 

pins  every  one  there  with  his  like,  and  the  senses  of  their  body,  at  the  sug- 

causes  him  to  respite  freely,  and  to  be  in  gestion  of  appetite  and  pleasure.     Man 

the  state  of  his  past  life.     Bat  then  the  would  not  be  unlike  these,  if  he  had  the 

externals,  which  do  not  maie  one  with  liberty  of  doing,  as  he  has  the  liberty 

the  internals,  are  successively  put  off;  of  thinking;  he  likewise  would  be  car- 

which  being  done,  thegood  areelevated  ried  away  only  by  the   senses  of  his 

into  heaven,  and  the  evil  betake  them-  body,   at  the   suggestion  of  lust  and 

selves  to  hell,  each  to  those  with  whom,  pleasure.     The  case  is  otherwise  with 

as  to  the  reigning  love,  he  makes  one.  him  who  imbibes  the  spiritual  things 

478.  But  this  spiritual  equilibrium,  of  the  church,  and  restrains  his  free 

which  is  free  agency,  may  be  illustrated  agency  by  f  hem  ;  he  is  withdrawn  by 

bv  natural  equilibriums.     It  is  like  the  the  Lord  from  lusts  and  evil  pleasures, 

equilibrium  of  a  man  bound  around  the  and  the  connate  desires  of  them,  and 

body,  or  nt  the  arms,  between  two  men  acquires  an  affection  for  good,  and  an 

of  the   same   strength,  one  of  whom  aversion  to  evil ;  he  is  then  transferred 

draws  the  middle  man  (o  the  right,  and  by  the  Lord  nearer  to  the  east,  and  at 

the  other  to  the  left;  that  then  the  man  the  same  time  to  the  south,  in  the  spir- 

in  the  middle  can  turn  himself  either  itual  world,  and  is  put  in  celestial  Iree- 

way,  as  if  not  acted  upon  by  any  force;  dom,  which  is  truly  freedom. 


i/GoogIc 


Concerning  Free  Agenc}/.  339 

479,  IV.  That  tkom  the  Permis-  every  man?  Tlio  permission  known 
sioN  OP  Evil,  im  which  the  inter-  in  tlie  whole  worid,  is  from  no  other 
NAL  Man' OF  EVERY  ONE  IS,  IT  IS  BTi-  Origin.  That  the  laws  of  permission 
DENTLY  MANIFEST  THAT  JUan  HAS  are  also  laWs  of  DiWne  Providence,  may 
Free  Agency  in  spiritual  Things,  be  seen  in  the  work  concerning  tub 
That  man  has  free  agency  in  spirit-  Divine  Providence,  ptinted  at  Am* 
ual  things,  is  to  be  confirmed,  first  sterdam,  in  the  year  1765,  n.  %iA  te 
from  genera]  things,  and  afterwards  274,  where  the  things  above  adduced 
from  particular  things,  which  every  one  also  are  explained, 
at  the  first  hearing  will  acknowledge.  430.  The  particular  things,  show* 
The  general  things  are  these;  1.  ing  that  there  is  free  agency  in  spiritual 
That  the  wisest  of  mankind,  Adam  and  tilings  equally  as  in  natural,  are  innii- 
his  wife,  sufiered  themselves  to  be  se-  merable.  Let  every  one,  if  he  will, 
duced  by  the  serpent.  2.  That  their  consult  himself,  whether  he  cannot 
first  son,  Cain,  killed  his  brother  Abel ;  think  seventy  times  in  a  day,  or  three 
and  Jehovah  God  did  not  withdraw  hundred  times  in  a  week,  concerning 
them  by  speaking  with  them,  but  only  God,  concerning  the  Lord,  concerning 
by  cursing  them  after  the  deeds.  3,  the  Holy  Spirit,  and  concerning  divine 
That  the  Israelitish  nation,  in  the  things,  which  are  called  the  Spiritual 
desert,  worshipped  a  golden  calf;  when  things  of  the  church ;  whether  he  then 
3ft  Jehovah  saw  this,  from  mount  feels  any  thing  forced,  if  he  be  carried 
femai,  and  did  not  guard  agamst  it  4  to  it  from  any  pleasure,  yea,  if  from  any 
That  David  numbered  the  people,  Inst,  and  this  whether  he  have  faith,  or 
and  therefore  a  ppstilence  wao  bent,  whether  he  have  not  faith.  Try,  also, 
bj  which  so  many  thousands  of  mpn  m  whatevpr  state  you  may  be,  whether 
perished,  and  that  God,  not  before,  jou  can  think  anything  without  free 
but  after  the  deed,  sent  to  him  the  agency,  as  well  in  your  conversation  as 
prophet  Gad,  and  denounced  punish-  in  )  our  prajers  to  God,  then  in  preach- 
ment 5  That  Solomon  was  permit-  ing,  and  also  in  hearing ;  does  not  free 
ted  to  m=!titute  idolatrous  worship  0  agency  carry  every  point  in  those 
ind  miny  Icings  afler  him,  to  profane  things'  Yea,  that  without  free  agency 
ihe  temple  and  the  holy  things  of  the  in  every  thing,  yea;  in  the  least  things, 
rhiirch  7  And  at  length,  that  that  you  would  not  respire  any  more  than  a 
mtion  was  permitted  to  crucify  the  statue,  Jor  respiration  follows  thought. 
Lord.  That  Mahomet  was  permitted  and  thence  speech,  at  every  step.  I 
to  institute  a  species  of  religion  in  many  say,  not  any  more  than  a  statue,  and 
things  not  conformable  to  the  Sacred  not  any  more  than  a  beast,  for  a  beast 
Scripture.  8.  That  the  Christian  reli-  respires  from  natural  free  agency,  but 
gion  is  divided  into  many  sects,  and  man  from  free  agency  in  natural  things, 
each  into  heresies.  9.  That  there  are  and  at  the  same  time  in  spiritual ;  for 
so  many  impious  people  in  Christen-  man  is  not  born  like  a  beast.  A  beast 
dom,  and  also  glorying  in  impiety ;  as  is  born,  with  all  the  ideas,  attendants 
also  machinations  and  stratagems,  even  of  its  natural  love,  into  such  things  as 
against  the  pious,  just  and  sincere,  are  of  nutrition  and  prolification ;  but 
10.  That  injustice  sometimes  triumphs  man,  without  connate  ideas,  only  into 
over  justice  in  judirments  and  business,  the  faculty  of  knowing,  understanding 
T  d  being  wise,  and  into  the  inclina- 
h  m  or  nd  d  love  himself  and  the  world,  and 
m                   r  e  neighbor  and  God.     Where- 

d                              d                         so  is    said,   that   if  free   agency 

m                                                          so  d    be   taken   away  from   him   in 

m  n                       n  ling  that  he  wills  and  thinks, 

d     m          h      h             C  h          Id  not  respire  any  more  than  a 

d                                        m  and  it  is  not  said,  not  any  more 

so                                  tr  beast. 


h,  Google 


340  Concemtt^  Free  Agency. 

481-  That  man  has  free  agency  in  things,  if  he  had  no  free  agency  in 
natural  things,  is  not  denied ;  but  man  spiritual  things,  is  evident,  from  tills, 
has  this  from  his  free  ageacy  in  spirit-  that  spiritual  things,  which  are  called 
ual  things;  for  the  Lord  ffom  above,  theological,  reside  in  the  highest  region 
or  from  within,  flows  into  every  man  of  man's  mind,  as  the  soul  in  the  body, 
with  the  divine  good  and  the  divine  That  they  reside  there,  ia  because  there 
truth,  as  was  before  shown,  and  thereby  is  the  door  through  which  the  Lord 
inspires  life  into  man,  distinct  from  the  enters  to  man  ;  under  those  are  civil, 
life  of  beasts,  and  gives  him  the  ability  mora!  and  natural  things,  which  in  man 
to  will  to  receive  those  things,  and  to  receive  all  their  life  from  the  spiritual 
act  from  them ;  and  this  He  never  things  which  sit  above  them ;  and  be- 
takes away  from  any  one.  Thence  it  cause  life  from  the  highest  things  flows 
follows,  that  it  is  the  perpetual  will  of  in  from  the  Lord,  and  the  life  of  man 
the  Lord,  that  man  should  receive  truth  is  to  be  able  freely  to  think,  to  will, 
and  dogood,  and  thus  become  spiritual,  and  thence  to  spealc  and  to  do,  it  fol- 
for  which  he  was  born ;  and  to  become  lows,  that  thence,  and  from  no  oihej 
spiritual  without  free  agency  in  spirit-  source,  is  free  agency  in  political  and 
ual  things,  is  as  impossible  as  it  is  to  natural  things.  From  that  spiritual 
thrust  a  oamel  through  the  eye  of  a  freedom,  man  has  the  perception  of 
"  3  touch  with  the  what  is  good  and  true,  and  just  and 
""'  "  abili-  right,  in  civil  things,  which  perception 
)  will  is  understanding  itself  in  its  essence. 
it,  is  given  to  every  man,  and  also  to  The  free  agency  of  man  in  spiritur . 
the  devils,  and  is  never  taken  away,  things  is,  comparatively,  like  air  in  tl  e 
has  been  shown  to  me  by  lively  esperi-  lungs,  which  is  inspired,  detained  aiid 
ence.  One  of  those  who  were  in  hell  expired,  according  to  all  the  changga 
was  once  taken  up  into  the  world  of  of  thought;  and  without  it,  it  would 
spirits,  and  there,  being  asked  by  angels  be  worse  for  him  than  it  is  for  one 
from  heaven,  whether  he  could  under-  who  ia  afflicted  with  the  nighlrmare, 
stand  the  things  which  they  were  speak-  with  the  quinsy,  or  with  the  asthma, 
ing  with  him  (they  were  spiritual  di-  And  it  would  be  like  tlie  blood  in  the 
vine  things),  he  answered,  that  he  did  heart,  which  if  it  should  begin  to  be 
understand  them;  and  being  asked,  deficient,  the  heart  would  first  palpi- 
why  he  did  not  receive  such  like  things,  tate,  and  after  convulsions,  it  would  en- 
he  said  that  he  did  not  love  them,  and  tirely  cease  to  beat.  And  it  would  also 
thence  did  not  will  them.  Again,  it  be  like  a  body  moved,  which  is  carrieH 
was  said  to  him,  that  he  could  will  as  long  as  the  effort  is  in  it,  and  they 
them.  He  wondered  at  this,  and  said,  both  cease  together.  So,  also,  it  is  with 
that  he  could  not;  wherefore  the  angels  the  free  agency  in  which  the  will  of 
inspired  into  his  understanding  the  mania;  both  together,  free  agency  and 
glory  of  fame  with  its  delight,  which  will,  may  be  called  the  living  effort 
he,  having  received,  also  willed  and  in  man;  for  when  the  will  ceaaea,  action 
k  w  I  d  hose  things.  But  pres-  ceases  ind  when  free  agency  ceases, 
ntl  h  et  back  into  his  former  the  wil!  cciiaes  If  spiritual  freedom 
h  h  he  was  a  robber,  an  weie  taken  an  ay  from  man,  it  would 
d  d  a  reviler  of  his  neighbor;  be,  comparatively,  as  if  the  wheels 
nd  h  n  use  he  did  not  will,  he  were  taken  away  from  machines,  the 
h  nger  understood  those  wmgs  from  wind-mills,  and  tlie  sails 
h  H  it  is  manifest  that  man  from  ships  >ea,  it  would  be  as 
m  n  tn  ree  agency  in  spiritual  with  a  man  who  yields  up  the  spirit 
nd  w  hout  it  man  would  be  a  when  he  dies ;  for  the  life  of  man's 
k  or  a  statue, — Lot's  wife,  spirit  consists  in  his  free  agency  in 
48-  T  man  would  not  have  any  spiritual  things.  The  ange.s  groan 
free  agency  in  civil,  moral  and  natural  when   it   is  only  said,  that  this   free 


^'a'^ 


Concermiig  Free  Agency.                                     341 

agency  is  »t  this  day  denied  by  many  say?    Every  one  that  comelk  to  Ale 

ministers  of  the  cliurch,  and  the  denial  and  heareth  ttiy  sayings,   and  doeth 

:)f  it  they  oaJI  madness  upon  madness,  fhem,  is  like  a  man  hmlding  a  house 

483.  V.  That  without  Free  Agbn-  upon  a  rock;  but  lie  that  heareth  ana 

r.Y  IN  SPIRITUAL  Things,  THE  WoRD  docth  not,  like  o  moti  building  a  house 

woDi.D  NOT  BE  OP  ANY  UsB  J  coNSE-  u^oii  the  gTound  without  a  foundation, 

QUENTi.Y,  THE  Church  WOULD  NOT  BE  vL  46  to  49,     Jesus  Said,  My  mother 

ANY  Thing.  and  my  brethren  arethese,toio  hear  the 

It   is  known    in   all   the   Christian  Word  of  God  and  do  it,  viii.  21.     We 

world,   that   the  Word  is,  in   a  wide  know  thai  Ood  heareth  not  sinners;  but 

sense,  the  law, or  book  oflaws,  accord-  if  any  one  worsinppeth  God,  anddoeth 

ing  to  which  man  is  to  live,  that  he  his  will,  him  He  heareth,  John  ix.  31. 

may  obtain  eternal  life :    and  what  is  If  ye  know  these  things,  happy  are  ye  ■ 

said  there  more  frequently,  than  that  if  ye  do  them,  xiii,  17.     He  that  hath 

man  should  do  good,  and  not  evil ;  and  my  commandments,  and  doeth  them,  he 

that  he   should   believe  in  God,  and  it  is  that  loveth  Me,  and  I  loill  love 

not  in  idols?   And  it  is  full  of  com-  Aim,  xiv,  15,     In  tins  is  my  Father 

mands  and  exhortations  to  those  things,  glorified,  that  ye  bear  much  fruit,  xv, 

and  of  blessings  and  promises  of  re-  S.      ¥e  are  my  friends,  if  ye  da  what- 

wards  for  those  who  do,  and  of  curses  soever  I  command  you.     I  have  ch«scn 

and  threatenings  for  those  who  do  not.  you  that  ye  may  bear  much  fruit,  and 

To  what  purpose  would  all  these  things  that  your  fruit  may  remain,  xv,    14, 

be,  if  man  had  no  free  agency  in  spirit-  16.     Make  tlte  tree  good;   the  tree  is 

uai  things,  that  is,  in  such  things  as  con-  known  from  the  fruit.  Matt.  xiii.  12. 

cern  salvation  and  eternal  Jife  1  Would  Produce  fruits  worthy  of  repentance, 

they  not  be  vain  things,  which  would  iii.  12.     Thatmhichwas  sown  into  good 

serve  for  no  use?  And  if  man  should  ground,  is  he  that  heareth  the  Word, 

persist  in  the  idea*  that  he  has  no  power  and  heareth  fruit,  xiii.  23.     He  that 

and  no  liberty  in  spiritual  things,  thus  reap^h  reedveth  wages,  mtd  gathereth 

abstractly  from  any  power  of  the  will  fruit  unto  eternal  life,   John  iv.  36. 

in  them,  would  the  Sacred  Scriplure  Wash  yourselves,  make  yourselves  clean, 

then  appear  to  him  otherwise  than  as  remove  tlie  evil  of  your  works,  learn  to 

blank  paper  without  a  single  syllable;or  do  good,  Isaiah  i.  16, 17.     Tlie  Son  of 

111:0  paper  upon  which  a  whole  bottle  of  man  is  about  to  come  in  the  glory  of  his 

ivik  hasbeenr.a8t;orlikH  dotsand points  Pother;  and  then  He  will  render  to 

J  lone,  without  letters,  thus  as  an  empty  every  one  according  to  his  deeds,  Matt. 

volume  1    It    would    not,   indeed,  be  xvi.  37.     Those  who  kaue  done  goods 

necessary   to    confirm   this    from    the  will  come  forth  into  the  resurrection  of 

Wnrd;    but,  because  the  churches  at  life,  John  v.  39.     Their  works  follow 

this  day  have  plunged  themselves  into  with  them.  Rev.  xx.  12,  13.     Behold,  I 

emptiness  of  mind  in  spiritual  things,  come  quickly,  and  my  reward  is  with 

and  to  confirm  it  have  produced  some  Me,  that  Imay  give  to  every  owe  ac- 

pass^es  thence,  which  they  have  false-  cording  to  his  work,  xxii.  12.     Jehovah, 

\y  interpreted,  it  is  necessary  to  adduce  whose  eyes  are  open  to  give  to  every  one 

some,  which  command  man  to  do  and  accordijig  to  his  ways,   according  to 

to  believe,  which  are  these ;   The  king-  our  works  He  dealetk  with  us,  Zech .  i. 

dom  of  GodskaUbe  taken  from  you,  and  6.     The  Lord  also  teacVies  the  same  in 

given  to  a  nation  producing  the  fruits  parables,  many  of  which  involve,  that 

of  it.  Matt,  xxi.  43.     Produce  fruits  those  who  do  goods  are  accepted,  and 

worthy  of  repentance.  Now  the  axe  lies  those  who  do  evils  are  rejected;  as  in 

at  the  root  of  the  tree;  every  tree,  there-  the  parable  concerning  the  husband- 

fore,not  producing  good  fruit,  is  cut  men  in  the  vineyard.  Matt.  xxi.  33  to 

down  and  cast  into  the  fire,  Luke  iii.  8,  44.    Concerning  the  talents  and  pounds 

9,    Jtsussaid,  Why  ctdl  ye  Me  Lord,  with  which  they  should  trade,  xxv.  14 

Lord  and  do  not  the  things  which  i  to  31 ;  Luke  xix.  13  to  25.     In  like 


lostecb,  Google 


34Ii  Concerning  Free  Agency. 

manner     concerning     Faith:     Jesus  good,  and  from  faith,  which  is  trust, 

aaid,  He  that  believeth  in   Me  shall  you  will  believe ;  and  if  you  [lersevere 

never  die,  but  shall  live,  John  xi.  25,  thus,  a  reciprocal  coojuuction  will  be 

26.      This  is  tite  will  of  the  Father,  effected,  and  this  perpetual,  which  is 

tJiat  every  one  that  believeth  in  the  Siiri  salvation   itself  and  eternal  life.      If 

should  have  eternal  life,  vi.  40.     He  man   from  the  strength  given  should 

that  believeth  in  the  Son,  hath  eternal  not  do  good,  and  from  his  own  mind 

Kfe;  but  he  thai  believeth  not  the  Son,  believe  in  the  Lord,  what  would  man 

shall  not  see  life,  but  the  anger  of  God  be,  but  a  wilderness  and  a  desert;  and 

abideth  on  Mm,  iii.  36.     God  so  loved  altogether  like  dry  ground,  which  does 

tlte  world,  that  He  gave  his  only  be-  not  receive  the  rain,  but  repels  it ;  or 

gotten  Son,  that  every  one  that  believ-  like  a  sandy  plain,  where  are   sheep 

eth  in  Him,  nagkt  not  paish,  but  have  which  have  no  pasture  1  And  he  would 

eternal  life,  ill.  15,  16.     And  further^  be  like  a  fountain  dried  up ;    or  like 

Thou  shalt  love  the  Lord  thy  God  from  stagnant  water,  the  course   being  ob- 

thy  whole  heart,  and  in  thy  whole  soul,  structed ;   or  like  a  habitation  where 

and  in  thy  whole  mind;  and  thou  shalt  there  is  no  corn  nor  any  water,  from 

love  the  neighbor  as  thyself;  on  these  which  place  one  must  flee  immediately, 

two  eommandntents  hang  the  law  and  and  seek  a  habitable  abode  elsewhere, 

the  prophets.   Matt.    xxvi.   35  to   38.  or  else  die  of  hunger  and  thirst. 
But  these  are   a   very    few   from  the        485.    VI.    That    without    Frie 

Word,  and  as  some  cups  of  water  from  Agency  in.  spiritual  Things,  thbi  e 

the  sea.  would  not  he  any  Thing  op  Ma(j, 

4S4.  Who  does  not  see  emptiness,  sr   which   he   could  reciprocally 

I    will   not   say  foolishness,    in   those  conjoin  himself  to  the  Lord  ,  awd 

things  which  were  adduced  above,  n.  thence   p 

462,  from  the  ecclesiastical  book  called  Predestination,  ' 

Formula   Concordia,    after    he   has  hle. 

read  these  and  some  other  passages  That  without  free  agency  in  spiri1>- 
here  and'  there  in  the  Word  1  Would  ual  things,  there  would  not  be  charity 
he  not  think  with  himself,  If  it  were  as  nor  faith  with  any  man,  still  less  con- 
it  is  there  taught,  that  man  has  no  free  junction  of  Chose  two,  was  fully  shown 
agency  in  spiritual  things,  what  would  in  the  chapter  concerning  Faith, 
religion  be,  which  is  t«  do  good,  hut  a  Hence  it  follows,  that  without  free 
vain  word?  And  what  is  the  church,  agency  in  spiritual  things,  there  would 
without  religion,  but  as  the  hark  around  not  be  any  thing  of  man  by  which  the 
wood,  which  does  not  serve  for  any  Lord  might  conjoin  Himself  to  him ; 
other  use  than  that  it  may  be  burned  ?  and  yet  without  reciprocal  conjunction, 
And  moreover,  he  would  think.  If  there  no  reformation  and  regeneration,  and 
be  no  church,  because  no  religion,  thence  no  salvation,  can  be  given 
what  then  are  heaven  and  hell,  hut  That  without  reciprocal  conjunction  of 
fables  of  the  ministers  and  prelates  of  man  with  the  Lord,  and  of  the  Lord 
thechurch, to  inveigle  thecommon  peo-  with  man,  there  would  not  be  any  im- 
ple,  and  elevate  themselves  to  superior  putation,  is  an  irrefragable  consequence 
honors?  Thence  is  that  detestable  say-  The  conclusions  which  follow  from  the 
iiig,  in  the  mouth  of  many.  Who  can  confirmation,  that  there  is  no  imputa- 
dn  good  of  himself ?  and.  Who  can  ac-  tion  of.  good  and  evil  without  free 
quire  faith  of  himself?  And  thence  agency  in  spiritual  things,  are  many; 
lliey  omit  them,  and  live  like  pagans.  and  in  the  last  part  of  this  work,  whert 

Bnt,  my  friend,  shun  evil,  and  do  the  heresies,  paradoxes  and  contradio 

good,  and  believe  in  the   Lord  from  tions,  flowing  from  the  faith  at  this  day, 

your  whole  heart,  and  in  your  whole  imputative  of  the  merit  and  righteous- 

houl,  and  the  Lord  will  love  you,  and  nessof  tlie  Lord  God  the  Savior,  are  to 

will  give  love  to  do,  and  faith  to  be-  be  treated  of,  those  enormous  conclit 

iieve  i  and  then  from  love  you  wil!  do  sions  arc  to  be  laid  opei . 


b,e,. 


■^'iS'^ 


Concei  Hing  Free  Agency.  343 

486.  Predestination  is  %  fcelus  of  tiie  Creator  and  Savior  of  all,  and  He  alone 

&ith  of  the  present   church,   because  leads  all,  and  wills  the  death  of  none 

it  is  derived  from  the  faith  of  an  abao-  What  more  horrible,  then,  can  be  be- 

lute  impotenty  and  no  agency  ia  spirit-  lieved  and  conceived,  than  that  a  mnl- 

ual  things ;  from  that  and  also  from  the  titude  of  nations  and  people,  under  his 

conversion  of   man,  as  it  were   inan-  auspices    and    under    his    inspection, 

imate,  that   he   is   like   a   stock,  and  should    be,    by   predestination,    deliv 

that  ailetwards  he  does  not  knoiv,  from  ered  to  the  devil  as  a  prey,  and  should 

any  Consciousness,  whether  he   be   a  glut  bis  maw  1    But  this  is  3.f(stus  of 

stock  vivified  by  grace  or  not;  for  it  the  faith  of  the  present  church;  but  the 

is  said,  that  election  is  from  the  mere  faith  of  the  New  Church  abhors  it  a? 

grace  of  God,  exclusive  of  the  action  a  monster. 

of  man,  whether  it,  proceed  from  the  4S7.  Since  I  thought  that  such  a 
powers  of  nature  or  of  reason;  and  frantic  thing  could  never  have  been 
that  election  is  made  where  and  when  decreed,  still  less  declared  and  publish- 
God  wills,  thus  from  mere  good  pleas-  ed  to  the  world  by  any  Christian,  which 
ure.  The  works  which  follow  faith,  yet  was  done  by  so  many  chosen  from 
as  evidences,  are,  before  the  reflect-  the  clergy,  at  the  Synod  of  Dort  in 
ing  sight,  similar  to  the  works  of  the  Holland,  and  afterwards  was  neatly 
flesh ;  and  the  spirit,  which  operates  written  and  published ;  therefore,  that 
them,  does  not  manifest  from  what  I  might  not  doubt,  some  of  those  wl  o 
origin  they  are,  but  makes  them  of  were  members  of  that  Synod  wei ) 
grace  or  good  pleasure,  like  the  faith  called  to  me.  When  they  were  seen  lo 
itself.  Hence  it  is  manifest,  that  the  stand  by  me,  I  said,  "  Can  any  one,  o' 
dogma  of  the  present  church  concern-  any  sound  reason,  conclude  predesiini- 
ing  predestination,  proceeded  theace,  as  tion^  Can  it  be  otherwise,  than  that 
a  shoot  from  the  seed  ;  and  I  may  say,  cruel  ide^  concerning  God  should  flow 
that  it  flowed  as  a  consequence  scarcely  thence,  and  shocking  ideas  concerning 
avoidable  from  that  faith ;  which  was  religion  ?  Can  he  who  has,  by  conlirm- 
done  first  among  the  Predestinaki-  ations,  engraved  predestination  on  his 
ANS,  then  byGoDoscnALCus,  afterwards  heart,  think  any  thing  concerning  all 
by  Calvin  and  his  followers,  and  at  the  things  of  the  church,  but  that  they 
last  was  firmly  established  by  the  Synod  are  vain'!  In  like  manner  concerning 
OP  DoKT ;  and  thence,  as  the  palladium  the  Word  t  And  concerning  God,  be- 
of  religion,  or  rather  as  the  head  of  cause  He  has  predestined  so  many 
Gorgon  or  Medusa  engraved  upon  the  myriads  of  men  to  hell,  but  as  concern- 
shield  of  Pallas,  it  was  brought  by  the  ing  a  tyrant?"  When  I  had  said  these 
SuPRALAPSARiAMS  and  Infralapsaei-  things,  they  looked  at  me  with  a  sa- 
ANS  into  their  church  Bntwhatcould  tanic  look,  saying,  "We  were  among 
have  been  dei  ised  more  pernicious,  or  those  chosen  at  the  Synod  of  Dort,  and 
what  could  haie  been  believed  con-  then,  and  still  more  afterwards,  con- 
cerning God  more  cruel,  than  that  firmed  ourselves  in  many  things  con- 
some  of  the  human  race  were  predes-  cerning  God,  concerning  the  Word  and 
tined  to  damnation  ^  For  it  would  be  concerning  religion,  which  we  durst 
a  cruel  faith,  that  the  Lord,  who  is  not  publish ;  but  when  we  spoke  and 
Love  itielf  and  Mercj  il^plf,  wills  that  taught  concerning  that,  we  wove  and 
a  multitude  of  men  should  be  born  for  twisted  a  web  of  threads  of  various  col- 
hell,  or  that  myriads  ot  mjridda  should  ors,  and  strewed  upon  it  feathers  bor- 
be  born  aocursed,  that  ii,  should  be  rowed  from  the  wings  of  peacocks." 
born  devil-:  and  satan-,  and  that  from  But,  l>ecause  they  now  wished  to  do  so, 
his  diwne  wisdom,  which  i*"  infinite,  the  angels,  by  the  power  given  to. them 
lie  did  not,  and  dae';  not,  provide  that  from  the  Lord,  closed  up  the  externals 
thoie  who  lue  we!!  and  acknowledge  a  of  their  mind,  and  opened  its  internals 
God  'ihould  not  be  ca'.t  into  eternal  with  them,  and  from  these  they  were 
fire  and  torment      Still  ihe  Lord  is  the  forced  to  speak ;  and  then  they  said, 


h,  Google 


M4  CcTicemhig  Free  Agtncy. 

'  Our  failh,  which  we  formed  by  con-  coiiceriiing  imputative  faith  ajiplied  tc 
ihisiona,  one  following  from  another,  each  singly ;  and  that  by  its  fruit, 
was,  and  Mill  is,  this :  1.  Thatthereis  WiJtA  is  a  venomous  Jlijing  serpent,  \i 
no  Word  of  Jehovah  God,  but  some  meant,  no  imputation  of  good  and  evil, 
windy  thing  breathed  out  of  the  mouth  but  immediate  mercy,  whether  man  haa 
;>f  the  prophets :  this  we  have  thought,  lived  well  ot  ill.  When  they  had 
because  the  Word  predeatinaltes  all  to  heard  this,  they  said,  "  This  may  be  ; 
heaven,  and  that  only  man  is  in  faalt,  but  take  from  that  volume  which  you 
if  he  does  not  walk  the  ways  which  lead  call  the  Holy  Word,  something  respect- 
thither.  3.  That  there  is  religion,  be-  ing  predestination."  And  I  opened, 
cause  there  ought  to  be ;  but  that  it  is  and  in  the  same  prophet  I  found  this, 
like  ■  a  tempest  bearing  a  fragrant  odor  which  was  opposite ;  Thty  laid  the  eggs 
for  the  vulgar;  that  it  is,  therefore,  io  of  aa  asp,  and  wove  spiders'  webs;  he 
be  taught  by  ministers,  both  small  and  that  eateth  of  their  eggs  dicth,  and 
great,  and  that  too  from  the  Word,  be-  when  any  one  erusheth,  a  viper  is  hutch- 
cause  this  is  received ;  this  we  have  ed,  lix.  5.  When  they  had  heard  these 
thought,  because,  where  predestination  words,  (hey  could  not  bear  the  explana- 
is,  there  religion  is  nothing.  3.  That  tion ;  but  some  of  those  who  had  been 
the  civil  laws  of  justice  are  religion ;  called  to  me  (there  were  five)  hastened 
but  that  pred^tination  is  not  according  into  a  cave,  around  which  appeared  a 
to  a  life  from  them,  but  from  the  mere  dusky  fire  ;  a  sign  that  they  had  not  faith 
good  pleasure  of  God,  as  with  a  king  of  nor  charity.  Hence  it  is  manifest,  thai 
absolute  power  from  the  face  alone  that  synodical  decree  concerning  pre- 
being  seen.  4.  That  all  things  that  destination,isnotonlyaninsane  heresy, 
the  church  teaches  except  1  hit  rBERE  but  also  a  cruel  heresy:  wherefore  it 
IS  A  OoD  are  to  be  exploded  as  vani-  should  be  eradicated  from  the  brain,  so 
lies  and  rejected  as  chitF  ^  5  That  that  not  even  a  trace  of  it  may  be  left, 
(he  spirituil  thmgs  whioh  are  vaunt-  488.  The  horrible  faith,  that  God 
ed  aie  no  more  than  ethereal  things  predestinates  men  to  hell,  maybe  com- 
under  the  sun  which  if  they  penetrate  pared  with  the  savageness  of  parents 
deeply  into  a  man  mduce  upon  him  a  amongsome  barbarousnations,whocasl 
dizzmess  and  stupor  and  make  him  a  out  their  sucking  children  and  infants 
detestable  monster  in  the  sight  of  God."  into  the  streets;  and  with  the  savage- 
li  Bemg  questioned  concerning  the  ness  of  some  enemies,  who  throw  men 
laith  from  which  they  deduced  predes-  that  are  slain  into  the  woods  to  be  de- 
(ination  whether  they  believed  it  to  be  voured  by  wild  beasts  It  may  also  be 
■ipintuai  they  said,  It  is  made  accord-  compared  with  the  cruelty  of  a  tyrant, 
ing  to  that  faith  but  that  when  it  is  who  divides  the  people  subject  to  him 
given,  they  are  like  stocks,  from  which  into  companies,  and  delivers  some  of 
indeed  they  are  vivified,  but  not  spirit-  them  to  executioners,  throws  some  into 
ually."  Aiiertheyhadutteredthesehor-  the  depth  of  the  sea,  and  some  into 
rible  things,  ihey  wished  to  go  back,  but  the  fire.  It  may  be  compared  also 
I  said  to  fliem, "  Slay  yet  a  little  while,  with  the  outrageousness  of  certain  wild 
and  1  will  read  to  yon  from  Isaiah ;"  beasts,  which  devour  their  young ;  and 
and  I  read  those  words,  R^oice  not,  also  it  may  be  compared  with  the  mad- 
mkole  Philistia,  that  the  rod  smiting  ness  of  dc^s,  which  fly  at  their  own 
thee  is  broken ;  for  out  of  the  root  of  the  images  seen  in  a  looking-glass. 
serpent  eante  forth  a  basilisk,  whose  489.  VII.  That  without  Fheb 
fruit  shall  be  a  vmomous  flying  serpent.  Agency  IN  sptritual  Thinos,  Gon 
xiv.  99.  And  I  explained  it  by  the  spir-  would  be  the  CAtSE  of  Evil,  and 
ilual  eense ;  that  by  Philistia  is  meant  thus  there  would  be  no  Imputa- 
the  church  separate  from  charity ;  that  tion. 

by  the,  basiUsk,  jcMch  came  forth  out  That  God  is  the  causeof  evil,  follows 

nf  the  root  of  the  serpent,  is  meant  its  from    the    present    faith,    which    was 

doctrine  concerning  three  Gods,  and  first  devised  by  th(Me  who 


^'a'^ 


Concerning  Free  Agency.  345 

ihe  council  in  the  city  of  Nice  There  could  eat  of  the  fruit  of  the  tree  of  life, 
was  forged  and  produced  the  heresy,  and  of  the  fruit  of  the  tree  of  knowledge 
as  yet  persisting,  that  there  uere  of  good  and  evil, 
three  divine  persons  from  eternity  ind  490.  That  every  thing  that  God  cre- 
each  one  a  God  by  himselt  When  ated  was  good,  ia  manifest  from  the 
this  egg  was  hatched,  its  favorers  could  first  chapter  of  Genesis,  where  it  is 
not  do  otherwise  than  address  each  said,  verses  10,  12,  18,  21,  25,  Goa 
person  separately  as  God.  They  com-  saw  that  it  teas  good;  and  at  length, 
piled  a  faith  imputative  of  the  merit  or  verse  31,  God  saw  all  that  He  had 
"  h  u  f  h  Lord  God  the  Sa-  made,  and  behold,  it  was  very  good; 
o  a  d  h  lan  might  enter  and  also  from  the  primeval  state  of  man 
on  h  h  Lord,  they  took  in  paradise.  But  that  evil  arose  from 
y  f  on  ma  a  f  ee  agency  in  spir-  man,  is  manifest  from  the  state  of 
al  b  a  and  n  posed  on  him  ex-  Adam  at  or  after  the  fail,  in  that  he 
Be  mpo  e  e  a  to  that  faith  ;  and  was  driven  out  of  paradise.  Hence  it 
au  e  hey  ded  d  every  thing  spir-  is  manifest,  that  unless  free  agency  in 
ituai  of  the  church  from  that  faith  alone,  spiritual  things  had  been  given  to  man, 
they  declared  a  like  impotence,  as  lo  God  himself  would  have  been  the  cause 
every  thing  which  the  church  teaches  of  evil,  and  not  man,  and  thus  that 
concerning  salvation.  Thence  sprung  God  must  have  created  both  good  and 
direful  heresies,  one  after  another,  evil;  that  He  also  created  evil  is  horri- 
founded  upon  that  faith  and  the  impo-  ble  to  think.  That  God  did  not  cre- 
tence  of  man  in  spiritual  things,  and  ate  evil,  because  He  endued  man  with 
also  that  most  pernicious  one  concern-  free  agency  in  spiritual  things,  and 
ing  predestination,  which  was  treated  (hat  He  never  inspires  him  with  any 
of  in  the  preceding  article;  all  which  evil,  is  because  He  is  good  itself,  and 
involve  that  God  is  the  cause  of  evil,  in  this  God  is  omnipresent,  and  contin- 
or  that  God  created  both  good  and  evil,  ually  urges  and  entreats  that  He  may 
But,  my  friend,  trust  not  any  council,  be  received;  and  if  He  is  not  received, 
but  trust  the  Word  of  the  Lord,  which  still  He  does  not  recede;  for  if  He 
is  above  councils.  What  have  not  the  should  recede,  man  would  die  in  an  in- 
Roman  Catholic  councils  devised  1  stant ;  yea,  he  would  fall  into  nonentity ; 
:uid  what  has  not  the  council  of  Dort,  for  the  life  of  man,  and  the  subsistence 
'» hence  predestination, that  horrid  viper,  of  all  things  of  which  it  consists,  is  from 
Mas  drawn  forth?  It  may  be  thought,  God.  The  reason  that  God  did  not 
inat  the  free  agency  given  to  man  in  create  evil,  but  that  man  introduced  it, 
spiritual  things,  was  the  medialf  cause  is,  because  man  turns  the  good,  which 
of  evil;  consequently,  that  if  such  iree  continually  flows  in  from  God,  into 
agency  had  not  been  given  to  him  he  eiil,  by  turning  himself  away  from  God 
coidd  not  haie  transgressed.  But,  my  and  turning  himself  to  himself;  and 
friend,  stop  here  and  consider,  whetiier  when  this  is  done,  there  remains  the 
in*  man  could  have  been  so  created  is  delight  of  good  and  this  then  becomes 
lo  be  a  man,  without  free  agency  in  the  delight  of  evil;  for  without  a  delight 
spirituil  things.  If  that  were  taken  remaining,  a"  similar,  man  would  not 
away  from  him,  he  would  no  longer  be  live ,  for  delight  makes  the  life  of  his 
t  man,  but  only  a  statue  What  is  love.  But  still  those  delights  are  dia- 
free  igency,  but  to  be  able  to  will  and  metrically  opposite  to  each  other ;  yet 
do,  and  to  think  and  speak,  in  all  ap-  man  does  not  know  this,  while  he  lives 
pearanct,  as  from  ones  self!  Since  in  the  world;  but  after  death  he  will 
this  was  given  to  man,  that  he  might  know  it,  and  also  manifestly  perceive 
live  a  man,  therefore  two  trees  were  it;  for  then  the  delight  of  good  is  turn- 
placed  in  the  garden  of  Eden,  the  tree  ed  into  celestial  blessedness,  but  the 
of  life,  and  the  tree  of  the  knowledge  delight  of  the  love  of  evil,  into  inferna! 
^f  good  and  evil ;  by  which  is  signified,  horrors.  From  the  things  above  ad- 
that  from  the  freedom  given  to  him,  he  duccd,  it  is  evident,  that  evory  man  is 
44 


.,.5le 


346  Cov£eming  IVee  Agency 

predestinated  to  heaven,  and  no  one  to  essence  is  the  good  of"  love,  and  with 

hell;  but  that  man  consigns  himseif  to  spiritual  light,  which  in  its  essence  \s 

liell,  bj  the  abuse  of  his  free  agency  in  the  truth  of  wisdom;  but  man  receives 

spiritual  things,  by  which  he  embraces  them  according  to  his  turning  either 

such  things  as  arise  from  hell ;  for,  as  to  God,  or  to  himself     Wherefore  the 

was  said  above,  every  man  is  held  in  Lard  says,  when  He  teaches  concern- 

the  middle  region  between  heaven  and  ing  iove  towards  the  neighbor,  That  ye 

hell,  that  he  may  be  in  equilibrium  be-  may  be  cJdldren  of  the  Father,  toko 

tween  good  and  evil,  and  thence  in  free  maketh  the  sun  rise  i^on  the  evil  and  the 

agency  in  spiritual  things.  good,  aad  sendeth  rain  upon  the  just 

491.  That  God  has  given  freedom  and  the  unjust,  Matt.  y.  45.     And  in 

not  only   to  man,  but   also  to  every  another  place,  Titat  He  reilkth  the  sal- 

beast,  yea,  also  what  is  analogous  to  it  nation  of  dU.  ■ 

to  inanimate  things,  to  each  a  capaci-  492.  To  the  above  I  shall  add  this 
ty  for  receiving  it  according  to  its  na-  relation.  I  have  several  times  hoard 
ture,  as  also  that  He  provides  good  for  expressions  sent  down  from  heaven 
them  all,  but  that  the  objects  turn  it  concerning  the  good  of  charity,  which 
into  evil,  may  be  illustrated  by  compar-  passed  through  the  world  of  spirits,  an<l 
isons.  The  atmosphere  gives  to  every  penetrated  into  hell,  even  to  the  bottom 
man  the  power  of  breathing;  in  like  of  it;  and  that  those  expressions,  ir 
manner  to  every  tame  and  wild  beast ;  their  progress,  were  turned  into  sucli 
and  also  to  every  bird,  to  the  owl  as  well  things  as  were  entirely  opposite  to  tli  i 
as  to  the  dove,  and  likewise  the  power  good  of  charity,  and  at  length  into 
of  flying;  and  yet  the  atmosphere  is  those  which  were  of  hatred  towards 
not  the  cause  of  that  power's  being  re-  the  neighbor;  a  proof  that  all  that 
ceived  by  those  of  contrary  genius  and  proceeds  from  the  Lord  is  good,  and 
disposition.  The  ocean  gives  a  habi-  that  by  the  spirits  in  hell,  it  is  turn- 
tation  in  itself,  and  also  affords  suste-  ed  into  evil.  The  like  was  done  with 
nance,  to  every  fish;  but  it  does  not  some  truths  of  faith,  which,  in  pro- 
cause  one  there  to  devour  another,  nor  ceeding,  were  turned  into  faiscs  oppo- 
the  crocodile  to  turn  its  food  into  poison  site  to  the  truths;  for  the  recipient 
with  which  it  kills  man.  The  eun  dis-  form  itself  turns  the  things  which  fall 
penses  to  all  light  and  heat,  but  the  into  it  into  whatever  is  agreeable  to 
objects,  which  are  the  various  vegela-  itself 

bles  of  the  earth,  receive  them  in  dif-  493.  VIII.  That  evert  spiritual 

ferentwaya;  a  good  tree  and  a  good  Thing  op  the  Church,  which  enters 

shrub  in  one  way,  and  a  thorn  and  a  in  Freedom,  and  is  received  in  a 

bramble  in  another,  or  a  harmless  herb  State    op   Freedom,  ittiMAiNs;    but 

differently  from  a  poisonous  one.     The  not  the  reverse. 

rwn  falls  from  the  higher  region  of  the  That  that  remains  with  man,  which 

atmosphere  every  where  into  the  earth,  is  received  by  him  in  a  state  of  free- 

and  the  earth  furnishes  water  thence  to  dom,  is  because  freedom  is  of  his  will ; 

every  shrub,  herb,  and  blade  of  grass,  and  because  it  is  of  the  will,  it  is  also 

and  each  of  them  applies  it  to  itself  of  his  love;  that  the  will  is  the  recepta- 

according  to  its  need.     This  is  what  is  cle  of  love,  has  been  shown  elsewhere, 

called   analogous   to   free  agency,  be-  That  ail  that  which  is  of  the  love,  is 

cause  they  imbibe  it  freely  through  the  free,  and  tliat  this  also  is  of  the  will, 

little  mouths,  pores,  and  boles,  which  every  one  understands,  when  it  is  said, 

stand  open  in  the  lime  of  heat,  and  the  /  will  this  because  I  love  it ;  and  the 

earth  only  supplies  both  moisture  and  reserse.  Because  Hove  this,  Talso  «n'fl 

fleraents :  and  the  shrubs,  according  to  it      But  the  will  of  man  is  two-fold, 

sometliing  similar  to  thirst  and  hunger,  interior  and  exterior,  or  of  the  interna! 

attract  them.     It  is  similar  with  men,  and   the  external  man;    wherefore  a 

in  that  the  Lord  with  every  man  flow  min  who  is  a  "iycophant,  can  act  and 

in   witn   spiritual   heat,  which   in   its  spcik  belore  the  world  in 


lostecb,  Google 


Concerning  Free  Agency.  341 

and  with  his  familiar  associates  in  an-  nesa  after  death  ;  and  there  also  princi- 
other.  Before  the  world,  he  acts  and  paJJy  resides  his  free  agency  in  spirit- 
speaks  from  the  will  of  his  external  ual  things :  from  this  all  the  &eedoni 
man,  and  with  his  familiar  associates,  which  man  has  in  natural  things  de- 
from  the  will  of  the  internal ;  but  here  scends ;  and  because  its  origin  is  there, 
is  meant  the  will  of  the  internal  man,  it  communicates  it  to  all  free  deter- 
where  his  reigning  love  is.  From  these  minations  in  natural  things,  and  by 
few  things  it  is  evident,  that  the  in-  them  the  love  reigning  in  the  highest 
terior  will  is  the  man  himself,  for  takes  lo  itself  every  thing  that  conduces 
there  is  the  esse  and  the  essence  of  to  itself  The  communication  is  like 
his  life  ;  the  understanding  is  its  form,  that  of  the  vein  of  a  fountain  with  ita 
by  which  the  will  renders  its  love  visible,  waters  thence;  and  like  the  prolific 
All  that  a  man  loves,  and  from  love  principle  of  the  seed  with  the  whole 
wills,  is  free ;  for  whatever  proceeds  and  every  part  of  the  tree,  especially 
from  the  love  of  the  internal  will,  is  with  the  fruit,  in  which  it  renews  itself 
the  delight  of  his  life ;  and  because  But  if  any  one  denies  free  agency  in 
the  same  is  the  esse  of  his  life,  it  is  spiritual  things,  and  thence  rejects  it, 
also  his  proprium,  which  is  the  cause,  he  makes  for  himself  another  fountain, 
that  that  which  is  received  in  a  free  and  opens  a  way  to  it,  and  changes 
state  of  this  will  remains,  for  it  adds  spiritual  freedom  into  merely  natural 
itself  to  the  proprium.  The  contrary  fi'eedom,  and  at  length  into  inferna'. 
is  the  case  if  any  thing  is  introduced  This  freedom  also  is  like  the  prolific 
not  in  a  state  of  freedom ;  this  is  not  principle  of  seed,  which  also  passes 
thus  received  :  but  of  this  'i  what  fol-  freely  through  the  trunk  and  branches 
lows.  into  the  fruit,  which  from  its  source  is 

494.  It  is  well  to  be  known  that  the  inwardly  rotten. 

Bpiritual  things  of  the  Word  and  of  the  495.  All  freedom,  which  is  from  the 

church,  which  a  man  imbibes  from  love.  Lord,  is  real  freedom,  but  that  which 

and  the   understanding  confirms,  re-  is  from  hell  and  thence  with  man,  is 

m^  with  the  man,  but  not  so  civil  servitude ;  but  still  it  cannot  be  other- 

and  political  things;  because  spiritual  wise  than  that  s|)iritual  freedom  should 

things  ascend  to  the  highest  region  of  appear  to  him  who  is  in  infernal  free- 

the  mind,  and  there  form  themselves,  dom,    as  servitude,   because  they  are 

The  reason  is,  because  there  is  the  opposites.      But  yet    all-  who  are  in 

entrance  of  the  Lord  with  divine  truths  spiritual  freedom,  not  only  know,  but 

and  goods  into  man,  and  as  it  were  also  perceive,  that  infernal  freedom  la 

the  temple  in  which  He  is.     But  civil  servitude  ;  wherefore  the  angels  loathe 

and  political  things,  because  they  are  it  as  the  stench  of  dead  bodies,  but  the 

of  the  world,  occupy  the  lower  parts  of  infernals  regale  themselves  with  it  as 

the  mind,  and  some  there  are  like  little  with  a  fragrant  odor.    It  is  known  from 

buildings  out  of  the  temple,  and  some  the  Word,  that  H'orship  from  freedom 

like  porches  through  which  they  enter,  is  truly  worship,  and  that  what  is  spon- 

That  the  spiritual  things  of  the  church  taneoua  pleases  the  Lord  ;    wherefore 

dwell  in  the  highest  region  of  the  mind,  it  is  said  in  David, /j«i7?  sacrifice  a  vol' 

is  also  because  they  properly  belong  to  tmtary  thing  to  God,  Psalm  liv.  6 ;  and 

the  soul,  and  have  respect  to  its  eter-  in  another  place.  The  spontaneous  ones 

nal  life;  and  the  soul  is  in  the  high-  of  the  people  art  gathered  together,  tlie 

est,    and   its  nourishment  is  from    no  people  of  the  God  of  Abraham,  xMi.  9. 

other  food  than   spiritual ;    wherefore  Thence  with  the  sons  of  Israel  there 

the  Lord  calls  Himself  Bread,  for  He  were  spontaneous  sacrifices ;  their  sa- 

artjB,  I  amthe  living  Bread,  which  came  cred  worship  consisted  principally  in 

down  from  heaven;  if  any  one  eat  of  sacrifices.     On  account  of  God's  com- 

this  Bread,  he  shall  live  for  ever,  John  placency   in    spontaneous    things,    it 

vi.   51.     In    that   region    also    resides  was    commandea.    That    evert/    man, 

man's  love,  which  makes  his  blessed-  whom  his  heart  impelled,  and  every  one 


lostecb,  Google 


348  Concerning  Free  Agency. 

tehose  spontaneous   spirit   moved  him,  vital  heat  of  men,  and  of  animals  in 

should  bring  an  offering  to  Jeliovah  for  general,  is  from  no  other  source.     It  is 

Me  icHrfc  o/'iAe  (CTii,  Ex,  XXXV.  5,  2],  from    this    correspondence,    that    the 

29.     And  the  Lord  says.  If  i/e  abide  things  of  the  body  are  by  heat  adapted 

in  my  Word,  ye  we  truly  my  disciples,  to  receive  freely  those  things  to  which 

and  ye  ihall  know  the  truth,  and  the  the  love  aspires.     All  the  things  that 

truth  maketlh  you  free.     If  the  Son,  are  inwardly  in  man,  are  in  such  equi- 

therefore,  maketh  you  free,  ye  will  be  librium  and  thence  freedom ;  id  such 

truly  free.     But  every  one  that  doetk  freedom  the    heart    impels  its  blooa 

sin,  is  a  servant  of  sin,  John  viii.  31  equally  upwards  and  downwards,  the 

to  35.  mesentery  its  chyle,  the  liver  separates, 

496.  That  that  which  is  received  in  the  kidneys  secrete,  and  the  glands 

a  state  of  freedom  remains,  is  because  purify  the  blood,  &c.     If  the  equilibri 

the  will  of  man  adopts  and  appropriates  «m   should  sutler,  the  member  would 

it  to  itself,  and  because  it  enters  into  its  be  diseased,  and  would  be  affected  with 

lave,  and  the  love  acknowledges  it  as  its  a  palsy  or  an  ataxy.     Equilibrium  and 

own  and  forms  itself  by  it.     But  this  freedom  here  are  one.     In  the  created 

shall  be  illustrated  by  comparisons ;  but  universe  there  is  no  substance  which 

because  these  are  taken  from  natural  does  not  tend  to  an  equilibrium,  that 

things,  heat  will  be  instead  of  love.     It  it  may  be  in  freedom. 
is  known,  that  by  heat,  and  according        497.    IX.    That    the    Will    amo 

to  the  degree  of  it,  the  pores  are  open-  the  Understanijing  of  Man  are  in 

ed  in  every  vegetable,  and  that,  as  they  this  Free  Agbkcy  ;   but  that  the 

are  opened,  the  vegetable  returns  in-  doing  op  Evil  in  bach  World,  the 

wardly  into  the  form  of  its  own  nature,  SeiiiiTirAL  and  the  Natubal,  is  re- 

and  spontaneously  receives   its   autri-  strained    av   Laws,    since,   other- 

ment,  and  retains  what  is  agreeable,  wise.    Society     would    perish    in 

and  growg.     The  case  is  similar  with  both. 

a  beast ;  every  thing  that  this  chooses  That  every  man  is  f  g  ] 
and  eats,  from  the  love  of  nutrition  spiritual  things,  he  m  j  1  f  tl 
which  is  called  appetite,  this  adds  itself  observation  only  of  1  w  ll  ght 
to  its  body,  and  thus  remains :  that  thai  Who  cannot,  from  fre  d  m  th  k  n 
which  is  agreeable  continually  adds  cerning  God,  concer  ng  th  T  m  t 
itself  to  the  body,  is  because  all  the  concerning  charity  an  th  n  1  bo 
things  that  compose  the  body  are  per-  concerning  faith  and  ts  p  t  con 
petually  renewed.  That  it  is  so  is  cerning  the  Word  ad  II  th  th  g 
known,  but  to  few.  Heat,  likewise,  with  which  are  thence;  a  d  I  II 
beasts,  opens  also  all  things  of  their  learned  the  things  of  ti  1  ^.j 
body,  and  makes  their  natural  love  act  ing  each  of  them  ?  A  d  1  n  t 
freely ;  thence  it  is  that  in  the  time  of  think  with  those  tl  g  ag  n  t 
spring  and  summer,  they  come  and  re-  them?  yea, conclude  te  h  d  t  ? 
(urn  to  the  instinct  of  prolification,  and  If  this  freedom  should  f  n  t 
alsooftlie  education  of  their  offspring;  be  taken  away  from  man,  would  not 
which  is  done  in  the  greatest  freedom,  his  thought  stop,  bis  tongue  be  dumb, 
because  it  is  of  the  reigning  love  im-  and  his  hand  be  motionless?  Where- 
planted  in  them  by  creation,  for  the  fore,  my  friend,  you  can,  if  you  please, 
sake  of  preserving  the  universe  in  the  by  the  observation  only  of  your  own 
state  created.  That  the  freedom  of  thought,  renounce  and  reject  that  ab- 
love  may  be  illustrated  by  the  freedom  surd  and  pernicious  heresy,  which,  at 
which  heat  induces,  is  because  love  this  day,  has  induced  in  Christendom 
produces  heat ;  which  is  evident  from  a  lethargy  upon  the  heavenly  doctrine 
its  effects,  as  that  man  is  enkindled,  concerning  charity  and  faith,  and 
made  warm  and  inflamed,  as  love  is  thence  concerning  salvation  and  eter- 
3xalted  into  zeal,  or  into  the  heat  of  nal  life.  These  arc  the  reasons  why 
inger.     The  heat  of  the  blood,  or  the  that  free  agency  resides  in  the  will  and 


^'a'^ 


Conc.ming  Free  Agency.  S-Jt 

understanding  of  man:  I.  Because  present  in  man;  and  He  continiallj 
these  two  faculties  are  first  to  be  in-  urges  the  reception  of  Himself,  but 
structed  and  reformed,  and  by  them  never  removes  and  taies  away  free- 
the  two  faculties  of  the  external  man,  dom  ;  since,  as  was  said  above,  all  that 
which  malte  him  apeak  and  act,  2.  which  is  done  by  man  in  spiritual 
That  those  two  faculties  of  the  internal  things,  not  in  freedom,  does  not  re- 
man constitute  his  spirit,  which  lives  main;  wherefore  it  may  be  said,  that 
after  death,  and  not  under  any  other  this  freedom  of  man  is  that  in  nhich 
law  than  the  divine,  the  primary  thing  the  Lord  dwells  with  him  in  his  soul 
of  which  is,  that  man  should  think  of  But  that  the  doing  of  e»il  in  both 
the  law,  do  it,  and  obey  it  from  himself,  worlds,  the  spiritual  and  the  natural, 
ahhough  from  the  Lord.  3.  Because  is  restrained  by  laws,  since  otherwise 
man,  as  to  his  spirit,  is  in  the  midst  society  would  nowhere  subsist,  la  man 
between  heaven  and  hell,  thus  be-  ifest  without  espianation.  But  still  it 
tween  good  and  evil,  and  thence  in  shall  be  illustrated,  that,  without  those 
equilibrium,  he  has  thence  free  agency  external  bonds,  not  only  society  would 
in  spiritual  things;  concerning  which  not  subsist,  but  also  the  whole  human 
equilibrium,  see  above,  n.  445,  and  the  race  would  perish.  For  man  is  capti- 
following;  but  whilst. he  lives  in  the  vated  by  two  loves,  which  are  the  love 
world,  he  is,  as  to  his  spirit,  in  equi-  of  ruling  over  all,  and  the  love  of  pos- 
librium  between  heaven  and  the  world;  sessing  the  wealth  of  all;  these  loves, 
and  man  then  is  almost  ignorant,  that  if  the  reins  be  given  to  them,  rush  on 
i  he  recedes  from  heaven  and  to  infinity.  The  hereditary  evils  int* 
to  the  world,  so  fat  he  accedes  which  man  is  born,  arose  principally  fror, 
to  hell;  of  this,  man  is  ignorant,  and  those  two  loves;  nor  was  thatof  Adan 
yet  is  not  ignorant,  in  order  that,  as  to  any  other  than  that  he  wished  to  be 
this  also,  he  may  be  in  freedom,  and  be  come  as  God,  which  evil  the  serpenf 
reformed  4  Bpcau^ie  those  two  the  infused  into  him,  as  it  is  read ;  where- 
will  and  the  underwit  and  in  g  are  the  two  fore  m  his  curse  it  is  said,  that  the 
receptacles  of  the  Lord — the  will  the  earth  should  bring  forth  to  him  the 
receptacle  of  love  and  charity  the  un-  thorn  and  the  thistle.  Gen.  iii.  5,  18; 
deratandin^  the  receptacle  of  wisdom  by  which  is  meant  all  evil  and  the 
and  faith  and  the  Lord  operates  each  false  thence  j^l!  who  are  enslaved  by 
of  these  while  man  is  in  perfect  free-  those  loies  look  upon  themselves  alone 
dom  that  theie  may  be  mutual  ind  re  as  the  only  one  in  whom  and  for  whom 
ciprocal  conjunction  by  which  is  sai  all  others  are  such  have  no  pity,  no 
vation  5  Because  all  the  judgment  fear  of  God  no  love  of  the  neighbor; 
which  IS  done  to  man  after  deatl  is  and  thence  they  are  ftill  of  unmerci- 
according  to  the  use  which  he  mikes  fulnpss  savageness,  and  cruelty,  and 
of  his  free  agenry  in  spiritual  things  of  mfernal  covelousness  and  desire  of 
498  Hence  results  this  that  free  robbing  and  plundering,  and  of  crafl 
agency  il*ielf  m  spiritual  things  resides  and  cunning  in  effecting  those  things, 
in  the  soul  of  man,  in  all  perfection ;  and  Such  things  are  not  innate  in  the  beasts 
lhence,asaveininto  a  fountain, itflows  of  the  earth;  these  kill  and  devour 
into  his  mind,  into  the  two  parts  of  it,  others  from  no  other  love  than  that  of 
which  are  the  will  and  the  understand-  satisfying  their  appetite,  and  of  defend- 
ing, and  through  these  into  the  senses  of  ing  themselves ;  wherefore  an  evil  man, 
the  body,  and  into  the  speech  and  ac-  viewed  as  to  those  loves,  is  more  savage, 
tions.  For  there  are  three  degrees  of  more  ferocious,  and  worse  than  any 
life  with  man,  the  ■Boul,  the  mind,  and  beast.  That  man  inwardly  ia  such, 
the  sensual  body ;  all  that  which  is  in  manifests  itself  in  seditious  tumults,  in 
a  higher  degree  in  perfection,  is  above  which  the  bonds  of  the  law  are  loosed; 
that  which  is  in  a  lower  degree.  This  and  also  in  massacres  and  robberies, 
freedom  of  man  is  that  by  which,  in  when  the  liberty  of  exercising  fury 
which,  and  with  which  the   J.iOrd   is  upon  the  vanquished  and  1     * 


.,.5le 


350  Concerning  Free  Agency. 

sounded,  from  which  scarcely  oue  ab-  stone  dfuand   stone,  of  nitre   around 

stains,  betore  the  drum  19  heard,  that  nitre,  ol  sulphur  arountl  sulphur,  and  a 

they  must  deaiat      Hi  nee  it  is  mini-  vario  la  sphere  around  every  panicle  of 

fest,  that,  if  no  fear  of  punishments  tlie  dust  of  earth,  from  which  sphere 

from  the  laws  restrained  men,  not  only  the  inrattet  of  every  seed  ie  impregnat- 

societj,    but  the  whole   human  ract,  ed,  and  the  prolific  principle  vegetates ; 

would  be   destroyed       But  all    these  for  without  such   an   exhalation  from 

things  ire  reraoied  onh    b>   the  true  every  particle  of  the  dust  of  the  earth, 

use  of  tree  agenc)  in  spiritual  things,  there  would  not  be  any  beginning  of 

which  IS  to  apply  the  mind  to  thiuk  germination,  and  thence  continuance 

earnestly  concerning  the  state  of  life  of  it.    In  what  other  way  could  the 

after  death  earth,  with  dust  and  water,  penetrate 

499    But  this  shall  be  further  illus-  inlo  the  mmostcentreoftheseed  sown, 

trated  by  comparisons,  bj  these,  that  than  by  what  is  exhaled  from  itl  aa 

unleis  there  were  >!ome  free  agency  in  into  a  grain  of  mustard  seed,  which  is 

all  created  things,  both  animate  and  les'i  than  all  the  seeds;  but  when  it  hath 

inanimate,  there  could  not  ha*  e  been  grmca  up,  it  is  greater  than  the  herbs, 

any  creation.     For  without  free  agency  andbecometh  agreat  free,  Jiatt.  siv.  33; 

in  natural  things,  as  to  beasts,  there  Mark  iv.  30,  3],  32,     Since,  therefore, 

would  not   be  any  power  of  choosing  freedom  has  been  given  to  all  created 

food  conducive  to  their  nourishment,  subjects,  to  each  according  to  its  na- 

nor  any  power  of  procreating  and  pre-  ture,  why   not    free   agency    to  man, 

serving  their  offspring,  thus  no  beast,  according  to  bis  nature,  which  is,  that 

Tftheflshesof  the  sea,  and  the  shell-fish  he  may    be  spiritual?    Thence  it  is, 

of  its  bottom,  had  not  such  freedom,  that  free  agency  in  spiritual  things  is 

there  would  be  no  fish  or  shell-fish.   In  given  to  man  from  the  womb  even  to 

like  manner,  unless  it  were  in  every  the  end  of  his  life  in  the  world,  and 

little  insect,  there  would  be  no  silk-  afterwards  to  eternity, 

worm,  from  which  silk  could  be  pro-  500.  X.  Th-vt   if   Men  had    not 

diiced,  no  bee,  from  which  honey  and  Free  Agency  in  spiritual  Things, 

was  could  be  derived,  nor  any  butter-  all'  in  the  whole  World  might  be 

fly,  which  sports  with  its  partner  in  the  brought  within  o      " 

air,  and  nourishes  itself  with  the  juices  in  the  Lord  ;  hut 

ii'  flowers,  and  represents  the  happy  this    cannot   be 

sl.ate  of  man  in  the  heavenly  aura,  after  that  which  is  not 

he  has,  like  the  worm,  laid  aside  his  in  Free  Agency  does  not  remain. 

eirlhly  covering.     Unless  there  were  That  God,  without  having  given  to 

something  analogous  to  free  agency  in  men  free  agency  in  spiritual  things, 

the  soil  of  the  earth,  in  the  seed  cast  could   bring  all   in   the  whole  ivorld, 

into  it,  and  in  all  the  parts  of  the  tree  within  one  day,  to  believe  in  Himself, 

thence  produced,  and  in  its  fruits,  and  follows  as  true  from  not  understanding 

again  in  the  new  seeds,  there  would  the  divine  omnipotence.     Those  who 

not  be  any  vegetable.     If  there  were  do  not  understand  the  divine  omnipo- 

not  something  analogous  to  free  agency  tence,  may  imagine,  either  that  there 

in  every  metal,  and  in   every  stone,  is  no  order,  or  that  God  can  do  con 

precious  and  common,  there  would  not  trary  to  order  as  well  as  according  to 

be  a  metal  nor  a  stone,  yea,  not  even  a  it;    when    yet,   without    order,   therp 

particle  of  sand  ;  for  this  freely  imbibes  could  have  been  no  creation.      Thepri- 

the  ether,  exhales  its  native  properties,  mary  thing  of  order  is,  that  man  should 

rejecis  what  is  obsolete,  and  renews  be   an    image    of  God ;  consequently. 

itself  with   fresh    substances;    thence  that  he  should  be  perfected  in  love  and 

there  is  a  magnetical  sphere  around  the  wisdom,  and  thus  more  and  more  be- 

magnet,  a  sphere  of  iron  around  iron,  come  that  image.    ToelFectthis,  God  is 

of   copper   around    copper,   of   silver  continually  operating  with  man;    but 

Bround  silvpr  of  gold  around  gold,  of  without  free  agency  in  spiritual  things 


^'a'^ 


Concerning  Free  Agency.  351 

liy  which  man  can  turn  himself  to  God,  ty  for  this  would  be  lost,  if  man  were 
and  reciprocally  conjoin  himself  to  Him,  brought  by  miracles  to  believe,  since 
it  would  be  in  vain,  because  impossible ;  these,  as  was  said  above,  force  and 
for  (ifder  iH  that  from  which  and  ac-  take  away  from  him  free  agency  in 
cording  to  which  the  whole  world,  with  spicilnaJ  things ;  and  every  thing  forced 
all  and  every  part  of  it,  was  created;  and  in  such  things,  brings  itself  into  the 
because  from  it  and  according  to  it  all  niitural  man,  and  shuts  up,  as  with  a 
creation  was  made,  therefore  God  is  door,  the  spiritual,  which  is  truly  tha 
called  order  itself.  Wherefore,  it  is  the  internal  man,  and  deprives  this  of  all 
ssrae  whether  yon  say,  to  do  contrary  to  power  of  seeing  any  truth  in  the  light ; 
divine  order,  or  say,  to  do  rontrary  to  wherefore  afterwards  he  reasons  con- 
God;  yea,  God  himself  cannot  do  con-  cerning  spiritual  things  from  the  natu- 
trary  to  his  own  divine  order,  since  this  ral  man  alone,  which  sees  every  thing 
would  be  to  do  contrary  to  Himself,  truly  spiritual  npside  down.  But, the 
Wherefore  he  leads  every  man  accord-  reason  that  miracles  were  done,  before 
ing  to  Himself,  or  according  to  order,  the  coming  of  the  Lord,  was,  because 
and  the  wandering  and  backsliding  into  then  the  men  of  the  church  were  natu- 
it,  and  the  disobedient  to  it.  If  man  could  ral,  to  whom  spiritual  things,  which  are 
have  been  created  without  free  agency  the  internals  of  the  church,  could  not 
in  spiritual  things,  what  then  would  be  be  opened  ;  for  if  they  had  been  open- 
easier  for  Almighty  God,  than  to  bring  ed,  they  would  have  profaned  them. 
all  ill  the  whole  world  to  believe  in  the  Wherefore  also  all  their  worship  con- 
LordT  Could  He  not  have  brought  sisted  in  rituals,  which  represented  and 
this  faith  into  every  one,  both  immedi-  signified  the  internal  things  of  the 
ately  and  mediately ;  immediately  by  church  ;  and  they  could  not  be  brought 
his  absolute  power,  and  its  irresistible  to  perform  those  rightly,  except  by  mir- 
operation,  which  is  continual,  that  man  acles ;  and  that  they  could  not  even  by 
may  be  saved ;  or  mediately,  by  tor-  miracles,  because  in  those  representa- 
ments  injected  into  his  conscience,  by  tives  there  was  a  spiritual  internal,  is 
mortal  convulsions  of  the  body,  and  manifest  from  the  sons  of  Israel  in  the 
grievous  tlu-eats  of  death,  if  he  did  not  wilderness,  who,  although  they  had 
receive  it;  and  besides,  by  opiening  seen  so  many  miracles  in  Egypt,  and 
hell,  and  thence  by  the  presence  of  afe  ad  h  greatest  one  upon  mount 
devils  holding  in  their  hands  terrible  S  na  11  ale  atlionth  of  days,  when 
torches ;  or  by  calling  out  thence  the  Mo  e  a  absent,  they  danced  around 
dead  whom  they  had  known,  under  a  ol  1  n  alf  and  cried  that  that  had 
I'le  image  of  frightful  spectres?  But  to  b  ou  h  Ira  forth  out  of  Egypt, 
(liese  things  it  is  answered  from  the  Ve  m  1  hings  were  done  by 
words  of  Abraham  to  the  rich  man  in  hen  n  1  e  1  nd  of  Canaan,  although 
bell ;  If  they  hear  not  Moses  and  the  h  y  he  cellent  miracles  done 
prophets,  neither  wiU  they  be  pnrsuad-  by  El  lal  d  Elisha,  and  at  last 
ed  if  one  should  rise  from  the  dead,  h  ujy  d  ne  by  the  Lord.  Mira- 
Luke  xvi.  3L  cles  are  not  done  at  this  day,  especially 
SOL  It  is  asked  at  this  day,  why  for  this  reason,  because  the  church  has 
miracles  are  not  done,  as  formerly  ;  for  taken  away  all  free  agency  from  man; 
It  is  believed  that  if  they  were  done,  andithastakenitawaybythis.thatithas 
every  one  would,  in  heart,  acknowledge,  decreed  that  man  can  contribute  noth 
Bat  the  reason  that  miracles  are  not  ing  at  all  towards  receiving  faith,  nor 
done  at  this  day,  as  before,  is  because  any  thing  to  conversion,  and  in  general 
miracles  force,  and  take  away  free  to  salvation  (see  above,  n.  464),  The 
agency  in  spiritual  things,  and  from  man  who  believes  these  things,  be- 
spirilual  make  man  natural.  Every  comes  more  and  more  natuva.,  and 
one  in  the  Christian  world,  since  the  the  natural  man,  as  was  said  above, 
coming  of  the  Lord,  may  become  spir-  beholds  every  thing  spiritual  upside 
'lual,  and  he  is  made  spiritual  solely  by  down,  and  thence  thinks  against  it 
Him  through  the  Word ;  but  the  facul-  The   higher  region   of   man's    mind 


lose.bX'OO^^IC 


352  Concermng  Free  Agency. 

wliere  (nr   agency  in  spiritual  things  a  paradise,  in  whiuh  there  should  be  no 

primaril)  retidei,  would  be  closed  up,  tree  of  the  knowledge  of  good  and  evil, 

and  spiritual  things  which  have  been  nor  any   lerpent;    but  where  all  the 

as    it  were,   ronn  ni  d  flow  with  generous  wines, 

would  occupy  the                 g  e  gold  and  silver,  each  in  its 

mind,  which  is   m  e  ;    and  that  all  might  lire 

ibove  this  there                  m         alae  bilees  and  songs,  and  thus 

concerning  faith,                             al  1  festivities  and  joys,  as  im- 

tion.     Thence  it                                an  G     ?  Would  not  these  things  be 

would  dwell  above  and  aogelb  below,  woithy  of  an  omnipotent  God  J  Besides 

like  vultures  over  hens.     Then  after  other  similar  things.     But,  my  friend. 

some  time  the  satans  would  break  the  all  those  things  are  vain  and  frivolous, 

barrier  and   rush  with   fury  into  the  The  divine  omnipotence  is  not  without 

spiritual  things  which  are  placed  be-  order.     God  himself  is  order  j  and  be 

low,  and  would  not  only  deny,  but  also  cause  all  things  were  created  iromGod 

blaspheme  and  profane  them  j  thence  they  were  created  also  from  order,  in 

the  latter  state  of  the  man  would  be-  order,  and  to  order.     There  is  an  order 

come  much  worse  than  the  firsL  into  which  man  was  made,  which  is, 

502.  The  man,  who,  by  falses  con-  that  his  happiness  or  his  misery  should 

cerning  the  spiritual    things    of   the  depend  on  his  free  agency  in  spiritual 

church,  has  become   natural,   cannot  thirtgs;    for,  as  was  said  above,  man 

think  otherwise  concerning  the  divine  could  not  have  been  created  without 

omnipotence,  than  that  it  is  above  or-  free  agency,  uur  even  a  beastj  bird,  &f 

der.  thus  concerning  divine  omnipo-  fish;    but   beasts   are   in   natural  fri^e 

tence    without   order;    wherefore    he  agency  only,  but  man  in  natural  frwe 

would   fall    into  these    wild  queries :  agency,  and  at  the  same  time  spiritu,il. 

Why  the  coming  of  the  Lord  into  the  

world,  and  why  thus  redemption,  when 

God  from  his  omnipotence  could  have  503.  To  the  above  will  he  added 
effected  tJie  same  from  heaven  as  upon  these  Relations.  First.  I  heard 
the  earth?  Why  should  He  not  by  re-  that  there  was  a  meeting  appointed,  in 
demption  have  saved  the  whole  human  which  they  were  to  deliberate  concern- 
race  without  exception  ?  And  why  ing  man's  free  agency  in  spiritual 
shouidthe  devil  afterwardsbe  able  to  pre-  things:  this  .was  in  the  spiritual  world, 
vail  over  the  Kedeemer  in  man?  Why  is  The  learned  from  every  quarter,  who, 
there  a  hell  1  Could  not  and  cannot  God  in  the  world,  in  which  they  before  liv- 
fromhisomnipotencedestroy  it,or  bring  ed,  had  thought  concerning  it,  were 
all  out  thence  and  make  them  angels  of  present;  and  many  of  those  who  had 
heaven  ?  Why  the  last  judgment  T  Can  been  in  councils  and  conventicles  both 
He  not  transfer  all  the  goats  from  the  before  the  Nicene  council  and  after  it. 
left  hand  to  the  right,  and  make  them  They  were  assembled  in  a  round  tem- 
sheep  T  Why  did  He  cast  down  the  pie  similar  to  the  temple  at  Rome. 
angels  of  the  dragon,  and  the  dragon  which  is  called  the  Pantheon,  which 
himself,  from  heaven,  and  not  change  before  had  been  consecrated  to  the 
them  into  angels  of  Michael  1  Why  worship  of  aJ!  the  gods,  and  afterwards 
does  He  not  give  faith  to  these  and  dedicated  to  the  worship  of  all  the  holy 
those,  and  impute  the  Son's  righteous-  martyrs,  from  the  papal  chair.  In 
ness,  and  thus  remit  their  sins,  and  this  temple,  at  the  walls  aJ.so  there 
justify  and  sanctify  them  ?  Why  does  were,  aa  it  were,  altars,  but  at  each  of 
He  not  make  the  beasts  of  the  earth,  them  seats,  upon  which  those  who 
the  birds  of  the  air,  and  the  fishes  of  were  assembled  placed  themselves,  and 
the  sea,  speak,  and  give  them  intelli-  leaned  with  their  elbows  upon  the 
gence,  and  introduce  them  together  with  altars  as  upon  so  many  tables.  There 
men  into  heaven?  Why  did  he  not,  or  wasnooneappoinfed  presidenttoacl  the 
why  does  He  not,  make  the  whole  world  primate  among  them;  but  each  one 


^'S'^ 


Concerning  Free  Agency.  353 

as  his  inclination  prompted  Jiim,  rush-  and  hecomes  a  maniac;   since,  in  that 

ed  forth  into  the  midst,  and  from  his  case,  he  would  believe  himself  a  little 

breast  uttered  and  declared  his  opinion ;  god  or  deity,  possessing  a  part  of  the 

and,  what  I  wondered  at,  all  who  were  divine  power  m  his  own  tight."     After 

in  that  assembly  were  full  of  confirraa-  him,  another  hastened  into  the  midst, 

tions   for   the  plenary   impotence    of  carrying  under  his  arm  a  boois,  to  the 

man  in  spiritual  things;  thus  they  rid-  orthodoxy  of  which,  as  he  called  it,  the 

iculed  the  idea  of  free  agency  in  those  Evangeiical  at  this  day  swear,  called 

things.     When  they  were  assembled,  Formula  Concoudi  j^  ;  and  he  opened 

Jo,  suddenly  one  rushed  forth  into  the  it,    and    read    thence    the   following : 

midst,  and  with  a  loud  voice  breathed  That  man  is  allogether  corrupt  and 

out  this  r  "  Man  has  not  any  more  free  dead  to  what  is  good,  so  that  in  man's 

agency  in  spiritual  things,  than  Lot's  nature,  since  the  fall,  before  regenera- 

wife  had,  after  she  was  turned  into  a  tion,  there  is  not  even  a  spark  of  spirit- 

pijlar  of  salt;  for,  if  man  had  anymore  ual  strength  left  or  remoiniTig,  by  which 

free  agency,  surely  he  might  of  himself  he  can  he  prepared  for  the  grace  of 

claim  to  himself  the  faithof  our  church,  God,  or  can  apprehend  it  u>heK  offered, 

which  is,  that  God  the  Father,  of  en-  or  of  himself  and  by  himself  be  enable 

tire  freedom  and  good  pleasure,  gives  of  receiving  it;  or,  in  spiritual  things, 

it  gratuitously  to  whom  He  wijla  and  understand,  beUeve,  embrace,  think,  will, 

when   He  wills.     God   would    by   no  begin, fnish,  act,  operate,  cooperate,  oi 

means  have  this  good  pleasure  and  sov-  apply  or  accommodate  himself  to  grace 

ereign  power,  if  man,  from  any  free-  or  of  himself  contribute  any  thing  it 

domor  good  pleasure,  could  also  claim  conversion,  either  by  halves,  or  in  th- 

it  to  himself;  for  thus  our  faith,  which  least  part.     And  that  man,  in  spirituai 

is  a  star  shining  before  us  by  day  and  by  things,  which  have  respect  to  the  salva- 

night,  would  be  dissipated,  like  a  star  tion  of  the  soul,  is  Uhe  the  pillar  of  sait, 

falling  into  the  air."  After  him,  another  XoCs  loife,  and  Bke  a  stock  or  a  stone 

burst   forth   from   his   seat,  and  said,  without  life,  which  have  not  the  tue 

"  Man  has  no  more  free  agency  in  spir-  of  eyes,  mouth,  or  any  of  the  senses. 

itual  things,  than  a  beast,  yea,  than  a  That  still  he  has  a  locomotive  power,  or 

dog ;  since,  if  man  had  it,  he  might  do  can  govern  the  external  members,  go  to 

good  from  himself,  when  yet  all  good  is  public  assemblies,  and  hear  the  Word 

from  God;  and  man  can  take  nothing'  and  the    Gospel.      These  things    are 

to  himself,  which  is  not  given  to  him  read  in  my  edition,  p.  656,  658,  661, 

from  heaven."     After  him,  one  leaped  663,  663,  671,  672,  673.      After  this, 

out  of  his  seat,  and  in  the  midst  lifted  they   all   concurred  and   tf^ether  ex- 

up  his  voice,  saying,  that  "  Man  has  no  claimed,   "  This    is    truly    orthodox." 

more  free   agency  in  spiritual  things,  I  stood  by  and  heard  all  attentively; 

e  en    n    pc  ig  them  clearly,  than  an  and  because  I    became  warm  in  mj 

o  vl  has  n  the  day  time ;  yea,  no  more  spirit,  I  asked  with  a  loud  voice,  "  If, 

tl  an  a  eh  oken  yet  concealed  in  the  in  spiritual  things,  you  make  man   a 

eirg     He   s    n  those    things  entirely  pillar  of  salt,  a  beast,  blind  and  insane, 

bl  id    Ike  a    mole;    for    if  he    were  what,  then,  arethe  thingsofyotirtheol- 

]    ck  s  ghted    in    seeing    the    things,  ogy  t  Are  they  not  all  and  each  of  them 

h  ch  a  e  of  faith,  salvation  and  eter-  spiritual  ■?"  To  this  after  some  silence, 

li]  1  fe  le     ight  believe  that  he  could  they   replied        In    oil    our    theology, 

rrgpnerate  and  save  himself,  and  also  tiiere  is  not  any  thing  at  all  spiritual, 

«     Id  attempt  it,  and  thus  would  pro-  which  reason  tomprebends      Our  faith 

fane  his  thoughts  and  deeds  with  merits  there  onlj    ii   spiritual     but  this  wo 

and  merits."     Again,  another  ran  out  have  carefully  shut  up    and,  tha*  no 

into  the  midst,  and  uttered  this  speech :  one  may  look  into  it    we  have  taketi 

"  He  who  imagines  that  he  can  will  care  that  no  spiritual  ray  may  proceed 

and  understand  any  thing  in  spiritual  thence,  and  appear  before  the  under- 

ihings,  since  the  fall  of  Adam,  is  insane,  standing;   and  besides,  man  does  not 
45 


.,.^le 


354  Vonceming  Free  Agmaj. 

contribute  a  particle  to  it,  from  hia  stable?  And  what  then  is  worship  moro 
own  ageniiy.  Charity  also  we  have  than  ploughing  ?  Oh  what  madness  to 
removed  from  9very  thing  spiritual ;  and  talk  so !  It  is  folly  upon  folly.  Who 
we  have  made  it  merely  natural;  like-  denies  that  all  good  is  from  Godi  Is 
wise  the  decalogue.  Concerning  jus-  it  not  given  to  man  to  do  good  of 
tification,  the  remission  of  sins,  re-  himself  from  God,  and  also  to  be 
generation  and  thence  salvation,  wi"  do  lieve  V  "  When  they  had  heard  this, 
not  deliver  any  thing  spiritual ;  we  say  they  all  cried,  "  We  have  spoken  from 
that  faith  produces  them,  but  how,  we  the  orthodox,  like  the  orthodox,  but 
do  not  know.  Instead  of  repentance,  you  from  the  rustics,  like  a  rustic' 
we  haie  taken  contrition;  and  lest  this  But  then  suddenly  a  thunder-bolt  fell 
-hould  be  believed  to  be  spiritual,  we  from  heaven,  and  that  it  might  not  con- 
hive  remoied  it  from  faith,  entirely,  sume  them,  they  burst  forth  in  troops. 
Concerning  redemption,  we  have  not  and  fled  thence,  each  to  his  own  home, 
adopted  any  other  than  purely  natural  504.  Secono  Relation.  I  was  in 
ideas  which  are,  that  God  the  Father  the  interior  spiritual  sight,  in  which  the 
concluded  the  human  race  under  dcm-  angeis  of  the  higher  heaven  are,  but 
nation,  and  that  his  Son  took  that  dam-  then  in  the  world  of  spirits ;  and  I  saw 
nation  upon  himself,  and  suffered  him-  two  spirits  not  far  from  me,  yet  at  a  dis- 
aelf  to  be  susjiended  upon  the  cross,  tance  from  each  other ;  and  1  perceiv- 
and  that  thus  he  brought  over  his  ed  that  one  of  them  loved  what  is  good 
Father  to  compassion;  besides  many  and  true,  and  thereby  was  conjoined 
similar  things,  in  which  you  will  not  to  heaven,  and  that  the  other  ioved 
find  any  thing  spiritual,  but  all  merely  what  is  evil  and  false,  and  thereby  was 
naturah"  But  then,  in  the  warmth  be-  conjoined  to  hell.  I  went  up  and  called 
fore  conceived,  I  continued  by  saying,  them  together ;  and  from  their  tones 
'  If  man  had  no  free  agency  in  spirit-  and  answers,  I  gathered  that  one  as 
ual  things,  what  then  would  man  be  well  as  the  other  could  perceive  truths, 
but  a  brute  1  Is  not  man  distinguished  acknowledge  them  when  perceived, 
by  that  above  the  brute  beasts?  What  thus  think  from  the  understanding,  and 
would  the  church  be  without  that,  but  likewise  determine  the  things  of  the 
the  black  face  of  a  fuller,  in  whose  understanding  as  he  pleased,  and  the 
eyes  there  is  a  white  spot'  What  would  things  of  the  will  as  he  liked;  conse- 
the  Word  be  without  that,  but  an  empty  quently  that  both  were  in  similar  free 
"ilume?  What  is  more  frequently  said  agency  as  to  rational  things.  And 
II  id  commanded  there,  than  that  man  besides,  I  observed,  that  from  that  free- 
-liould  love  God,  and  that  he  should  domintheir mindsjthereappearedsome- 
Jive  the  neighbor,  and  also  that  he  thing  lucid,  from  the  first  sight,  which 
should  believe,  and  that  he  has  salva-  was  that  of  perception,  to  the  last  sight, 
lion  and  life  according  as  he  loves  and  which  was  that  of  the  eye.  But  when 
iielieves?  Who  is  there  that  has  not  he  who  loved  what  is  evil  and  false 
the  faculty  of  understanding  and  doing  thought,  when  left  to  himself,  lobseriied 
those  things  which  are  commanded  in  that  a  smoke,  as  jt  were,  ascended 
the  Word  and  in  the  decalogue  1  Tell  from  hell,  and  extinguished  the  lucidity 
any  rustic,  whose  mind  is  not  closed  up  which  was  above  the  memory,  whence 
by  the  fallacies  in  theology,  that  he  be  had  thick  darkness  there  like  that 
cannot,  any  more  than  a  stock  or  a  of  midnight;  and  also  that  that  smoke, 
stone,  understand  and  will,  in  the  being  set  on  fire,  burned  like  a  flame, 
things  of  faith  and  charity  and  thence  which  illuminated  the  region  of  the 
of  salvation,  and  cannot  even  apply  and-  mind,  which  was  below  the  memory, 
accommodate  himself  to  ihem ;  would  from  which  he  thought  enormous  falses 
he  not  then  laugh  out,  and  say,  '  What  from  tlie  evils  of  self-love.  But  with 
IS  more  silly  V  What  then  have  I  to  do  the  other,  who  loved  what  is  good  and 
with  the  priest  and  his  preaching?  true,  when  he  was  left  to  himself,  I  saw, 
What  then  is  a  temple  more  than  a  as  it  were,  a  gentle  flame  fioiving  down 


^'a'^ 


Concerning  Free  Agency.  35^ 

from  heaven,  which  illuminated  the  love  God ;'  and  also,  '  He  that  heareth 
region  of  his  mind  above  tbe  memory,  and  doeth  my  commandments,  he  lov- 
and  also  the  regioii  below  it  even  to  eth  Me,  and  I  will  love  h'm;'  besides 
the  eye  ;  and  that  the  light  from  that  thousands  of  similar  things  in  the  whole 
llaiiie  shone  more  and  more,  as  he  per-  Word.  Of  what  use,  therefore,  would 
ceived  and  thought  truth  from  the  love  the  Word  be,  if  man  had  no  power  at  all  ' 
of  good.  From  seeino'  these  Ihiucs  to  will  and  think  and  thence  to  do  and 
it  waa  manifest  to  me,  y  p  k  h  com  n  nded  1  With- 
as  well  the  evil  as  the  d  h  d  p  h  p  w  n  n,  what  would 
ual  free  agency ;  but  b  rae-  5  and  the  b  h  be,  but  like  a 
times  extinguishes  it  1  h  od  w  k  d  w  s  at  the  bot- 
ihat  heaven  exalts  and  d  f  e  p  n  h  top  of  whose 
the  good.  After  this  I  pok  w  h  p  da  cries,  '  I  can- 
each  of  them,  and  first  with  him  who  not  do  any  thing,  and  sees  the  rest  of 
loved  what  is  evil  and  false ;  and  after  the  sailors  hoist  the  sails  and  escape  in 
some  things  respecting  his  lot,  when  boats?  WastherenotgiventoAdam the 
I  mentioned  free  agency,  he  grow  freedom  of  eating  from  the  tree  of  life, 
warm,  and  said,  "Ah,  what  madness  and  also  from  the  tree  of  the  knowledge 
it  is  to  believe  that  man  has  free  agency  of  good  and  evil  1  And  because,  from  his 
in  spiritual  things  !  Can  any  man  take  freedom,  he  ate  (Vom  this  tree,  smoke 
faith  to  himself,  or  do  good  of  himself  J  from  the  serpent,  that  is,  hell,  entered  hia 
Does  not  the  priesthood  teach  at  this  mind,  on  account  of  which  he  was  cast 
day  from  the  Word,  that  no  one  can  out  of  paradise  and  cursed.  And  yet 
take  any  thing,  unless  it  be  given  from  he  did  not  lose  free  agency,  for  it  is 
heaven  T  And  the  Lord  Christ  said  to  read,  that  the  way  to  the  tree  of  life 
sis  disciples,  'Without  Me  ye  cannot  do  was  guarded  by  a  cherub;  and  unless 
any  thing,'  To  which  I  add  this,  that  this  had  been  done,  he  could  still  have 
no  one  can  move  a  foot  or  a  hand  to  do  willed  to  eat  from  it."  These  things 
any  good,  or  move  the  tongue  to  speak  being  said,  the  other,  who  loved  what 
any  truth  from  good.  Wherefore  the  is  evil  and  false,  said,  "  The  things 
church,  from  her  wise  ones,  has  conclud-  which  I  have  heard  I  leave;  I  retain 
ed,  that  man  cannot  will,  understand  with  me  what  I  have  declared.  But  who 
and  think  any  thing  spiritual,  and  can-  does  not  know,  that  God  alone  is  alive, 
not  even  accommodate  himself  to  will,  and  thence  active,  and  that  man  is  of 
understand  and  think  it,  more  than  a  himself  dead,  and  thence  merely  pas- 
statue,  a  stock  and  a  stone;  and  that  sive?  How  can  such  a  one,  who  in 
therefore  faith  is  inspired  by  God,  who  himself  is  dead  and  merely  passive, 
alone  has  most  free  and  unlimited  take  to  himself  any  thing  alive  and  ac- 
power,of  hisgoodpleasure;  whichfaith,  tive?"  To  this  I  replied,  "  Man  is  an 
without  our  labor  and  power,  through  organ  of  life,  and  God  alone  is  life;  and 
the  operation  of  the  Holy  Ghost,  pro-  God  infuses  his  life  into  the  organ  and 
duces  all  the  things  which  the  un-  every  part  of  it,  as  the  sun  iniiises  its 
learned  ascribe  to  man."  Then  I  heat  into  a  tree  and  every  part  of  it ; 
spoke  with  the  other,  who  loved  what  and  God  gives  to  man  to  foel  that  life 
is  good  and  true;  and  after  some  things  in  himself,  as  his  own,  and  God  wills 
respecting  his  lot,  when  I  mention-  that  man  should  feel  so,  in  order  that 
ed  free  agency,  he  said,  "What  mad-  he  may  live  as  of  himself,  according  to 
ne.ss  it  is  to  deny  free  agency  in  spirit-  the  laws  of  order,  which  are  as  many  as 
aal  things!  Who  cannot  will  and  do  there  are  precepts  in  the  Word,  and 
good,  and  think  and  speak  truth  of  dispose  himself  for  receiving  the  lore 
himself  ffom  the  Word,  thus  from  the  ofGod.  But  still  God  continually  holds. 
Lord,  who  is  the  Word?  For  He  said,  with  his  finger,  the  perpendicular  ovei 
'  Make  the  fruits  good,  and  believe  in  the  balance,  and  moderates,  but  never 
Ihe  light,  and  also  loveone  another,  and  violates  free  agency  by  forcing.     A  tree 


./Google 


356  Concerning  i*Vee  Agenctj. 

cannot  receiie  any  thing,  which  the  parted;  but  the  other,  who  lo^ed  what 
heat  of  the  sun  introduces  through  the  is  good  and  true,  and  asserted  that  man 
rooi.,  unless  it  acquire  warmth  and  heat  has  free  agency  in  spiritual  things,  ao 
as  to  each  one  of  its  fibres;  nor  can  companied  me  home, 
the  element  rise  up  through  the  root,  .505.  Third  Relation.  I  once 
unless  each  of  its  fibres,  from  the  heat  heard  a  noise  as  of  two  mill-stones  rub- 
received,  also  give  out  heat,  and  thus  bing  against  each  other.  I  went  to  the 
contribute  to  the  passage.  So  also  sound,  and  it  ceased ;  and  I  saw  a  nar- 
does  man  from  the  heat  of  life  received  row  gate  loading  obliquely  downwards 
fi^m  God.  But  he,  differently  from  a  to  a  certain  vaulted  house,  in  which 
tree,  feels  that  as  his  own,  although  it  were  many  chambers,  in  which  were 
is  not  his ;  but  as  far  as  he  believes  little  cells,  in  each  of  which  sat  two 
that  it  is  his,  and  not  God's,  so  far  he  persons,  who  were  collecting  from  the 
receives  the  light  of  life,  but  not  the  Word  confirmations  in  favor  of  justifi- 
heal  of  love  from  God,  but  the  heat  of  cation  by  faith  alone  :  one  was  collect- 
love  Irora  hell;  which,  because  it  is  ing  and  the  other  was  writing,  and  this 
gross,  stops  and  closes  up  the  purer  by  turns.  I  went  up  to  one  cell,  which 
l.'ttle  brauclies  of  the  organ,  as  the  ira-  was  near  the  door,  and  asked,  "  What 
pure  blood  does  tl  e  capdlar)  vessels  of  are  you  collecting  and  writmgl"  Thoy 
the  body  thus  man  makes  himwlf  said  Concernmg  the  act  of  jdsti- 
from  spiritua]  merely  natural  Man  fication  or  concerning  puth  in  act, 
has  free  agency  from  this  that  he  feels  which  i'  itself  jii'rtifying  \ivifying  and 
life  in  himselt  as  hi=  own  and  that  saving  faith  and  the  head  of  the  doc- 
God  leavei  man  to  feel  thus  that  con  tnnes  of  the  church  m  our  Chriatcn- 
junction  may  be  effected  which  is  not  dom  And  then  I  said  to  him,  "  Tell 
possible  unless  it  be  reciprocal  and  it  me  "some  sign  of  that  act  when  th;il 
becomes  reciprocal  while  man  fion  faith  is  introduced  mto  the  heart  and 
freedom  acts  altogether  as  from  him  into  the  soul  of  man  He  replied, 
self.  If  God  had  not  left  that  to  man,  Thesign  of  that  act  ism  the  momeni 
man  would  not  be  man,  nor  would  he  when  a  man  is  pierced  with  anguish 
have  eternal  life ;  for  reciprocal  con-  on  account  of  his  condemnation,  and 
junction  with  God  causes  man  to  be  when,  in  that  contrition,  he  thinks  of 
man  and  not  a  beast,  and  also  causes  Christ,  that  He  took  away  the  con 
him  to  live  afler  death  to  eternity ;  free  demnation  of  the  law,  and  lays  hold  of 
agency  in  spiritual  things  effects  this."  this  his  merit  with  confidence,  and 
Having  heard  this,  that  evil  spirit  re-  with  this  in  his  thought  goes  to  God 
moved  himself  to  a  distance;  and  then  the  Father  and  prays."  Then  said  I, 
I  saw  a  flying  serpent,  which  is  called  "  Thus  the  act  is  made,  and  this  is  the 
a  prestcr,  upon  a  certain  tree,  which  moment."  And  I  asked,  "  How  shall 
presented  the  fruit  thence  to  a  certain  I  comprehend  what  is  said  concerning 
one ;  and  then  jn  the  spirit  I  came  up  this  act,  that  man  contributes  nothing 
to  the  place,  and  there,  instead  of  the  towards  it,  any  more  than  he  would  if  he 
serpent,  appeared  a  monstrous  man,  were  a  stock  or  a  stone  ;  and  that  man, 
whose  face  was  so  covered  over  with  as  to  that  act,  has  no  power  to  begin, 
beard,  that  nothing  of  if  was  visible,  will,  understand,  think,  operate,  cofip- 
except  the  nose ;  and  instead  of  a  tree  erate,  apply  and  accommodate  himself? 
there  was  a  fire-brand,  at  which  he  Tell  me  how  this  coheres  with  wha 
stood_  into  whose  mind  smoke  be-  you  said,  that  the  act  then  happens 
fore  entered,  and  who  afterwards  re-  when  man  is  thinking  concemir.g  the 
jected  fi'ee  agency  in  spiritual  things,  justice  of  the  law,  concerning  its  con- 
And  suddenly  a  similar  smoke  came  demnation  removed  by  Christ,  concern- 
out  from  the  fire-brand  and  encompass-  ing  the  confidence  in  which  he  lays 
ed  them  both ;  and  because  they  were  hold  of  this  his  merit,  and  in  thought 
thus  withdiawn  from  my  sight,  I  de-  concerning  this  goes  to  God  the  Father 


i/Google 


Concerning  Free  Agency,  357 

and  prajB.     Are  not  all  these  things  are  one.     And  then  I  aj-oke  ivith  those 

done  hy  man  '."  But  he  said,  "  They  wlio   appeared   like  goais,    and   saidj 

are  not  done  by  man  actively,  hut  pas-  "  Why  are  you  thus  assembled  C  Mos' 

sively  "     And   I   lepiied,  "  How   can  of  them  were  of  the  cJergy,  who  gloriec 

any  one  think,  have  confidence,  and  in  the  fame  of  their  erudition,  because 

pray  passively  1  Tako  away  from  man  they  knew  the  secrets  of  justification 

what  is  active  and  cooperative,  then  by  faith  aJone.     They  said  that  they 

do  you  not  also  take  away  what  is  re-  were  assembJed  that  they  might  sit  as 

ceptive,  thus  all,  and  with  all  the  act  a  council,   because    they  had    heard 

ilsiiif?    What,  then,  does  your  act  be-  that  the  saying  of  Paul,  Rom,  iii,  28, 

come,  but  purely  ideal,  which  is  called  That  maa  h  justified  by  faith,  without 

an  imaginary  entity?   I  hope  that  you  the  marks  of  the  Imo,  was  not  rightly 

do  not  believe,  with  some,  that  such  act  understood;  since  by  faith  there,  he 

is  given  only  with  the  predestinated,  did  not  mean  the  faith  of  the  present 

wbo  know  nothing  at   ail   about  the  church,  which  is  in  three  divine  per- 

infusion    of    faith  '  into    themselves,  sons  fi-om  eternity,  but  a  faith  in  the 

These  can  play  at  dice,  and  thereby  Lord  God  the   Savior   Jesus   Christ ; 

inquire  whether  faith  has  been  infused  and  by  the  works  of  the  law,  he  did 

into  them,   or   not.      Wherefore,    my  not  mean  the  works   of  the   law  of 

friend,  believe  that  man,  as  to  charity  the  decalogue,  but  the  works  of  the 

and  faith,  operates  of  himself  from  the  Mosaic  law,  which  was  for  the  Jews; 

JjOL'd,  and  that  without  this  operation,  and  that  thus,  by  a  wrong  interpreta- 

yoar  act  of  faith,  which  you  called  the  tion,  they  had  concluded,  from  those 

liead  of  all  the  doctrines  of  the  church  few    words,    two    enotinoua    falsities, 

inChristendom,  is  nothing  else  than  the  which  are,  that  they  meant  the  faith  of 

statue  of  Lot's  wife,  tinkling  from  mere  the  present  church,  and  the  works  of 

salt,  when  touched  with  a  scribe's  pen,  the  law  of  the  decalogue.     ThSt  Paul 

or  his  finger  nail,  Luke  xvii.  32.    This  did  not  mean  these,  but  the  works  of 

I  said,  because  you  make  yourselves,  the  Mosaic  law,  which  were  for  the 


diestick,  intending  to  throw  it  with  all  Judaizing,  when  yet  he  knew,  that  no 

ifis  might  into  my  face,  and  the  candle  one  is  justified  by  the  works  of  the  Ime, 

then  suddenly  being  extinguished,  he  but  by  the  faith  of  Jesus  Christ,  Gal. 

ti  irew  it  at  the  forehead  of  his  compan-  ii  16     B)  the  faith  of  Jesus  Christ  is 

ii.n;  and  I  went  away  laughing.  me*nt  faith  m  Him  and  from  Him  (see 

506.    FoiTKTH    Relation.      There  above  n   'iSH)      And  because  bj  the 

were  seen  in  the  spiritual  world  tw)  woika  ot  the  law   he  meant  the  works 

flocks,  one  was  of  goats,   and    the  of  the  Mosaic  law    therefore  hf  dis- 

other  of  SHEEP.     I  wondered  who  they  tmguished    between   the  law   ol   faith 

were,  for  I  knew  that  the  animals  seen  and  the  law  of  work-J   and  between  the 

in  the  spiritual  world  are  not  animal''  Tews  and  the  Gentiles  or  the  circum- 

but  that  they  are  correspondences  of  cision  and  the  uncircumcision     and  by 

the   affections    and    of  the    thoughts  the  oircumci=ion  is  signified  Judaism, 

thence,of those whoarefhere.    Where-  as  every   where  el«e      and    he    also 

fore  I  went  up  nearer,  andaslwentup  ciosesthoaesaymgsby  thesewordi    jDo 

the  likenesses  of  animals  disappeared,  wr    then   abrogate  the    law  by  faith? 

and  instead  of  them  were  seen  men  Pfot  at  aU    but  we  establish  the  laic. 

And  it  was  made  manifest,  that  those  All  these  things  he  says  in  one  series, 

who  made  the  flock   of  goats,    were  Rom.  iii.  27,  98,  29,  30,  31.     And 

those  who  confirmed  themselves  in  the  also  he  says  in  the  chapter  which  pre- 

doctrine  of  justification  by  faith  alone ;  cedes.  Not  the  hearers  of  the  low  leill 

and  those  who  made  the  flock  of  sheep,  be  justified  by  God,  but  the  doers  of 

those  who  believed  that  charity  and  the  law  will  be  justified,  Rom.  ii.  13. 

fiith  are  one,  even  as  good  and  truth  And   also,    T/iat   God  will  render  It 


lose,  bv  Cookie 


.J58  Concerning  Free  Agency. 

every  one  aciording  to  his  works,  ii.  6.  deliberating,  and  as  if  standing  up 
And  again.  We  must  all  appear  before  when  they  were  concluding.  But  1 
the  judgment  seat  of  Christ,  that  every  kept  my  sight  fixed  upon  their  horns, 
one  may  receive  the  things  which  he  and  I  wondered  that  the  horns  in 
hath  done  in  the  body,  whether  good  or  their  foreheads  should  appear,  now, 
bad,  2  Cor.  v.  10;  besides  many  other  as  if  projecting  forwards  and  upwards, 
things  in  his  episties ;  from  which  it  is  now  as  if  turning  backwards,  and  at 
manifest,  that  Paul  rejected  faith  with-  length  as  if  turned  entirely  back, 
out  good  works,  as  well  as  James,  ii.  And  then  suddenly  they  turned  thein- 
17  to  26.  That  the  works  of  the  selves  about  to  the  flock  of  sheep,  but 
Mosaic  law,  which  were  for  the  Jews,  still  they  appeared  as  goats.  Where- 
were  meant  by  Paul,  we  have  been  still  fore  I  again  went  up  and  asked,  "  What 
more  confirmed  from  this,  that  all  the  nowf  They  said  that  they  had  con- 
statutes  for  the  Jews  are  called  in  eluded  that  faith  alone  produces  the 
Moses  the  Law,  thus  the  works  of  the  goods  of  charity,  as  a  tree  produces 
law;  which  we  saw  from  these  pas-  fruit.  But  then  thunder  was  heard 
sages:  TTtts  is  the  law  of  the  sacrifice  of  and  lightning  was  seen  from  above; 
peace-qferings.  Lev.  vii.  11.  This  is  and  presently  an  angel  appeared  stand- 
■  the  law  for  the  burnt-offering,  for  the  ing  between  those  two  flocks,  and  he 
meat-offeriag,  for  the  sacrifice  of  sin  cried  to  the  flock  of  sheep  "  Do  not 
and  trespass,  for  consecrations,  vii.  37.  hearken ;  they  have  not  receded  from 
This  is  the  law  of  the  beast  and  the  their  former  faith,  which  is  that  faith 
bird,  xi.  46,  and  the  following  verses,  alone  justifies  and  saie«  and  that  i(t- 
This  is  the  law  of  one  bringing  forth,  ual  charity  does  not  at  all  Neither  is 
for  a  son  or  a  dmighter,  xii.  7.  J'kis  faith  a  tree,  but  man  is  a  tree  Bui 
is  the  law  of  leprosy,  xiii.  59;  xiv.  2,  repent,  and  look  to  the  Lord  and  you 
33,  54,  57.  TVtis  is  the  law  of  Mm  will  have  faith :  the  faith  before  that  is 
fhca  hath  an  issue,  xv,  32.  This  is  the  not  a  faith  in  which  there  is  any  thing 
IcuDof  jealousy.  Num.  V.  ^9,  30.  This  living."  Then  the  goats,  which  had 
is  the  law  of  the  Nazarite,  vi.  13,  21.  horns  turned  back  wards,  wished  to  come 
This  is  the  law  when  a  man  dieth  in  a  to  the  sheep ;  but  the  angel,  standing 
tent,  six.  14.  This  is  the  law  concern-  between  them,  divided  the  sheep  into 
ing  the  red  heifer,  xix.  %  The  law  for  two  flocks,  and  said  to  those  on  the 
tka  king,  Deut.  xvii.  15  to  19.  Yea,  lefthand,"  Join  yourselves  to  the  goals; 
the  whole  book  of  Moses  is  called  the  but  I  tell  you  that  a  wolf  is  coming, 
book  oftJieLaw,  xxxi.  9,  11,  12,  26;  which  will  seize  them  and  you  wiUi 
and  also  Luke  ii.  22;  xxiv.  94;  John  them." 

i.  46;  vii.  22,  23;  viii.  5.      To  this        But   after  the  two  flocks  of  sheep 

also  they  added,  that  they  had  seen  in  were  separated,  and  th<Me  on  the  left 

Paul,  that  the  law  of  the  decalogue  is  hand  had  heard  the  threatening  words 

the  rule  of  life,  and  that  it  is  fulfilled  of    the   angels,   they   looked   at  each 

by  charity,  Rom.  xiii.  8,9,  10, 11 ;  and  other  and  said,  "Let  us  speak  with 

also  that  he  says,  Tliai  there  are  three  our  old  consociates."     And  then  the 

(/ling's,  faith,  hope,  and  charity;  and  flock  on  the  left  hand  spoke  to  that  on 

that  the  greatest  of  these  is  ekarity,  1  the   right,   saying,   "  Why   have    you 

(or   xiii    13,  thus  not  faith      They  gone  away  from  our  pastors  ?    Are  not 

B  lid  that  on  account  of  these  things  faith  and  charity  one,  as  the  tree  and 

tliej   had  been  called   together      But  the  fruit  are  one  7   For  the  tree  is  con- 

U  st  I  should  diaturh  them,  I  retired  tinned  through  the  branches  into  the 

and   then  again    at  a  distance    they  fruit.     Break  off  any  of  the  branches, 

spemed  like  goats,  and  sometimes  as  through  which  the  tree  by  continuity 

lying  down,  and  sometimes  as  standing  flows   into   the  fruit,    and   would  not 

up ;  but  they  turned  themselves  away  the    fi-uit  perish,   and,  together  with 

from  the  flock  of  sheep.     They  appear-  the   fruit,    all    the  seed   of  any   tree 

ed  as  if  lying  down  when  they  were  about  to  arise  anew  ?    Ask  our  priests 


b,C.OOglc 


Concendng  Free  Agency.  355 

whtither  it  is  net  so,"  And  then  they  They  say  also,  that  a  \ine  prodncea 
aslced;  and  they  looked  around  to  the  grapes;  but  if  a  man  should  do  spirit- 
rest,  who  winked  with  their  eyelids  ual  goods,  as  a  vine  produces  grapes, 
that  they  should  say  that  they  spoke  he  would  produce  wild  grapes."  Bui 
well;  and  after  this  they  answered,  then  they  asked,  "What  are  their  gooda 
"  You  have  spoken  well ;  but  as  to  of  charity,  or  the  works  which  are  the 
what  concerns  the  continuation  of  laith  fruits  of  faith?"  He  replied,  "  Thai 
into  good  works,  we  know  many  se-  perhaps  they  are  inconspicuous  some- 
crets,  but  this  is  not  the  place  to  pub-  where  near  faith,  to  which,  however, 
lish  them ;  in  the  bond  or  thread  of  they  do  not  cohere ;  they  are  like  the 
faifh  and  charity,  there  are  many  little  shadow  which  follows  behind  a  man 
knots,  which  we  priests  only  are  able  when  he  looks  to  the  sun ;  which 
to  untie."  And  then  one  of  the  priests,  shadow  he  does  not  observe,  unless  he 
who  was  among  the  sheep  on  the  right  turns  himself  about.  Yea,  I  may  say 
hand,  rose  up  and  said,  "  They  answer-  that  they  are  like  the  tails  of  horses, 
ed  to  you,  that  it  is  so;  hut  to  their  which  at  this  day  are  in  many  places 
own,  that  it  is  not  so;  for  they  think  cut  off;  for  it  is  said.  What  is  the  use 
otherwise."  Wherefore  they  asked,  of  them?  they  are  good  for  nothing; 
'  How  then  do  they  think  ?  Do  they  if  they  adhere  to  the  horso,  they  are 
not  think  as  they  teach?"  He  said,  apt  to  be  defiled."  Having  heard  this, 
■  "No;  they  think  that  ail  the  good  of  some  one  of  the  flock  of  sheep  on  the 
charity,  which  is  called  good  work  left  said  with  indignation  "  There  is 
which  is  done  b>  man  for  the  'lake  ot  certamly  some  conjunction  or  else  how 
salvation  and  eternal  hfe  is  not  in  the  can  they  be  called  the  works  of  faith  ' 
least  degree  good  because  man  by  Perhaps  the  goods  of  chanty  maj  be 
work  fi'om  himself  wi  hes  to  save  him  insinuated  by  God  into  the  voluntary 
self  by  claiming  to  himself  tie  right  work^  ff  man  by  some  influx  as  by 
eousness  and  merit  of  the  one  Savior  some  aflection  aspiration  luipiration 
and  that  it  is  ao  with  every  good  work  incitement  and  excitement  ot  the  will 
in  which  man  feels  his  own  will  where-  tacit  perception  m  the  thought  and 
fore  they  assert  that  there  is  no  con  thence  exhortation  contrition  and  th  is 
'uncUon  at  all  of  faith  and  chanti  and  conscience  and  thence  an  impulse  to 
that  faith  is  not  even  retained  and  pre  action  and  obedience  of  the  decalogue 
served  by  good  works  But  some  of  and  the  Word  as  an  infant  or  as  a 
the  flock  on  the  left  hand  said  You  wise  man  or  bj  some  other  means 
speak  lies  against  them  do  they  not  similar  to  tho  e  how  otherwise  can 
openly  preach  to  us  charity  and  ili  (hey  he  called  the  fruits  of  faith  '  To 
works,  which  they  call  the  works  of  this  the  prie*^  replied  No  it  is  nol 
faith?"  And  he  replied  You  dj  not  so  and  if  they  say  that  it  is  done  by 
understand  their  preachings  only  the  any  such  means  still  they  stuff  it  in 
clergy  who  are  present  attend  and  un  the  r  sermons  with  expressions  from 
derstand.  They  think  only  of  moral  which  it  results  t!  at  it  is  not  frira 
charity,  and  its  civ  il  and  political  gooda  faith  Some  however  leach  such 
which  they  call  those  of  fatth  and  they  things-  but  only  as  sitns  op  faith, 

m  Y                                    tof 


T 


g  of 
very 


i/GoogIc 


360  Concerning  Free 

to  understand,  will,  operate  and  coop-  flock  of  th     g                      away,   and 

erate,  than  a  log."     But  one,  when  he  waved    thei     1          nd         d,  *' ]'aitli 

heard  that  man  is  believed  to  be  such,  alone,  faith  aion      1  all  I       still." 

mail  the  things  which  are  of  faith  and  507.  Fir       Re          n      I   was  in 

salvation,  said,  "  I  heard  a  certain  one  conversation        h  a  g  1      and  at  last 

say, '  I  have  planted  a  vinejard ;  now  I  concerning    1  e    o      p     e  ce  of  evil, 

will  drink  wine  even  to  intoxication.'  in  which  every  man  is  from  his  nativity. 

But  another  asked,  '  Will  you  drink  One  said,  that  in  the  world  where  he 

the  wine  out  of  your  cup,  by  your  right  is,  those  who  aj-e  in  the  concupiscence 

hand.'    And  he  said,  'No,  hut  out  of  of  evil,  appear  to  us  angels,  as  idiots, 

an  invisible  cup,  by  an  invisible  hand.'  hut  to  themselves  there  as  supremely 

And  the  other  replied, '  Certainly,  then,  wise.     Wherefore,  that  they  may  be 

you  will  not  be  intoxicated.'"   Presently  drawn  out  of  their  infatuation,  they  are 

the  same  man  said,  "  But  hear  me,  I  by  turns  let  into  it,  and  by  turns  iuUi 

pray ;  I  tell  you,  drink  wine  from  the  the  rational  faculty,  which  with  them 

Word  understood.  Do  you  not  know,  is  in  externals ;  and  in  this  state  they 

Ihat  the  Lord  is  the  Word  ?  Is  not  the  see,  acknowledge  and  confess  their  in- 

Word  from   the  Lord?   Thus,  is  He  aan  ty     but  still  they  earnestly  desire 

not  in  it  1  If,  therefore,  you   do  good  to  ret  r    from  their  rational  state  into 

from  the  Word,  do  you  not  do  it  fro  tl  e  r     isane   state,  and  also  they  let 

the   Lord,  from   his  own  mouth  and  themselves  into  it,  as  from  a  forced  and 

will  ?  If,  then,  you  look  1o  the  Lord  undel  gl  tf  il  into  a  free  and  delightful 

He  also  will  lead  and  teach  you,  a  id  state    thus  concupiscence  inwardly  de- 

you    will    do    it    of  yourselves    f  n  1  ghts    them. 


the  Lord.  Who,  that  does  any  thing  There 
from  a  king,  from  his  mouth  and  com-  which  every  man,  from  < 
mand,  can  say,  I  do  this  from  my  own  composed ;  the  iove  of  the  neighbor, 
mouth  or  command,  and  from  my  own  which  also  is  the  love  of  doing  uses — 
will  1"  After  this,  he  turned  himself  this  love  is  spiritual ;  the  love  of  the 
to  the  clergy  and  said,  "  Ministers  of  world,  which  also  is  the  love  of  pos- 
God,  do  not  seduce  the  flock."  Hav-  sessing  wealth — this  love  is  material  ; 
ing  heard  this,  the  greatest  part  of  the  and  the  love  of  self,  which  also  is  the 
ftock  on  the  left  hand  went  away,  and  loveof  ruling  over  others — and  this  love 
united  themselves  to  the  flock  on  is  corporeal.  Man  is  truly  man,  while 
the  right.  Then  some  of  the  clergy  the  love  of  the  neighbor,  or  the  love  of 
iaid,  "  We  have  heard  what  we  never  doing  uses,  makes  the  head,  and  the 
heard  before.  We  are  pastors ;  we  will  love  of  the  world,  or  the  love  of  pos- 
nof  leave  the  sheep."  And  they  went  sessing  wealth,  makes  the  breast  and 
away  together  with  them.  And  they  belly,  and  the  love  of  self,  or  the  love 
said,  "'This  man  has  spoken  a  true  of  ruling,  makes  the  feet  and  the  soles 
word.  Who,  that  does  anything  from  of  the  feet;  but  if  the  love  of  the  world 
the  Word,  thus  from  the  Lord,  his  makes  the  head,  man  is  not  man  other- 
mouth  and  will,  can  say,  '  I  do  this  wise  than  as  a  hunct  backed  one  ■  but 
from  myself?'  Who,  that  does  anything  if  the  love  of  self  mak  tl  h  d  h 
from  a  king,  his  mouth  and  will,  says,  not  like  a  man  stand  g  up  tl  t  t 
'  I  do  this  from  myself?'  We  see  now  the  but  as  on  the  palms  t  th  h  nd  w  ih 
DnPodn          ha  conjunction  the  head  downwards    nd  th     I  tf     k 

h    nd  good  w    k     has  not  been  upwards.      When   tl      I  f    I 

fou  d    w      h  k       lodged  by  an  uses  makes  the  head     nd  tl    t        th 

aJ  soc     y  could  not  be  loves  make  in  order  th    b  d)       d  th 

f  und  b  CO    d  not  be  given ;  feet,  that  man  appea      n  h        n    f 

h  n     a  in  the  Lord,  angelic  face,  with  a  I       t  f  !         b 

who      h     V    d     nd   hence  there  was  around  his  head ;  but   fth    1         fthe 

not  a  faith  from  the  Word."    But  the  world,  or  of  wealth,  makes  the  head 

rest  of  the  priests,  who  were  of  the  he  appears  from  heaven  of  a  pallid  face, 


^'a'^ 


Concerning  Free  Agency.  361 

like  acorpse.withayellow  circle  around  above  the  Most  High,  and  lilted  up  my- 
itis head ;  but  if  the  love  of  self,  or  of  self  against  Him."  Then  I  asked, 
ruling  over  otheis  makes  the  head  he  How  could  jou  speak  thus,  since  you 
appeiis  from  heaven  ot  a  dubky  hcij  are  yourself  a  defrauder  and  an  adui- 
face  With  d  whitL  circle  around  hs  terer  He  replied,  "I  am  otte  thing 
head  At  thii  [  asked  What  do  the  while  1  am  in  esternals,  or  in  the  body, 
circles  around  thp  heads  represent'  and  another,  while  in  internals,  or  in 
1  ht,y  rcphc  i  The3  represent  intelli  the  spirit ;  in  the  body  I  am  an  angel, 
gence  The  white  circle  around  the  but  in  the  spirit,  a  devil;  for  in  the 
head  of  a  dusky  fiery  face  represents  body  I  am  in  the  understanding,  but 
that  hi^i  intelligence  is  in  externals  or  in  the  spirit  I  am  in  the  will ;  and  the 
around  him  but  insanity  in  his  inter-  i  nderstanding  carries  me  upwards, 
nals,  or  in  him,  also  a  man  who  13  such,  but  the  will  carries  me  downwards; 
is  wise  when  in  the  body,  but  insane  and  while  I  am  in  the  understanding, 
while  in  the  spirit;  and  no  man  is  wise  a  while  girdle  encompasses  my  head, 
in  spirit  but  from  the  Lord,  which  is  but  while  the  understanding  subjects 
the  case  when  he  is  born  and  created  itself  completely  to  the  will,  and  be- 
anew  by  Him."  When  these  things  comes  its  slave,  which  is  our  last  con- 
were  said,  the  earth  opened  to  the  left,  dition,  then  the  girdle  grows  black  and 
and  through  the  opening  I  saw  a  devil  disappears ;  and  when  this  is  done,  I 
rising  up,  of  a  dusky  fiery  face,  with  a  can  no  more  ascend  into  this  light,' 
white  circle  around  his  head,  and  I  But  suddenly,  as  he  saw  the  angels 
asked,  "Who  are  you?"  He  said,  "I  with  me,  he  was  inflamed  in  the  face 
am  Lucifer,  son  of  the  morning ;  and  and  voice,  and  became  black,  even  as 
because  1  made  myself  like  the  Most  Co  the  girdle  around  his  head;  and 
High,  I  was  cast  down,  as  I  am  de-  through  the  opening,  through  which  he 
Bcribed,  Isaiah  xiv. ;"  yet  he  was  not  rose,  he  slid  down  into  hell.  Those 
Lucifer,  but  he  believed  himself  to  be  who  were  present,  from  seeing  and 
."lim.  And  I  said,  "  Since  you  were  hearing  these  things,  made  this  con- 
casl  down,  why  can  you  not  rise  again  elusion  :  That  man  is  such  as  his  will 
outofhell?"  He  replied,  "lam  there  is,  and  not  such  as  his  understanding 
a  devil,  but  here  I  am  an  angel  of  light,  is,  since  the  will  easily  carries  away 
Do  you  not  see  my  head  girded  with  a  the  understanding  over  to  its  side,  and 
white  girdle!  And  also,  if  you  wish,  enslaves  it.  Then  I  asked  the  angels, 
j'ou  shall  see  that  I  am  moral  among  "  Whence  have  the  devils  rationality  V 
the  moral,  and  rational  among  the  ra-  And  they  said,  "  It  is  from  the  glory  of 
tional,  yea,  spiritual  among  the  spirit-  the  love  of  self;  for  the  love  of  self  ia 
ual.  I  could  also  preach."  I  asked,  .encompassed  with  glory  ;  for  this  is  the 
"  How  did  you  preach  V  He  said,  splendor  of  its  fire,  and  that  glory 
"  Against  defrauders,  against  adulter-  elevates  the  understanding  almost  into 
ers,  and  against  all  infernal  loves;  yea,  the  light  of  heaven.  For  the  under- 
then  I  called  myself,  Lucifer,  a -devil,  standing  with  every  man  is  capable  of 
and  cursed  myself  as  such,  and  on  that  being  elevated  according  to  knowl- 
accourit  was  extolled  with  praises  to  edges ;  but  the  will,  only  by  a  life  ac- 
heaven.  Thence  it  is,  that  I  was  called  cording  to  the  truths  of  the  church  and 
son  of  the  morning.  And  what  I  my-  of  reason.  Thence  it  is,  that  atheists 
self  wondered  at,  when  I  was  in  the  themselves,  who  are  in  the  glory  of 
pulpit,  I  thought  no  otherwise  than  fame  from  the  love  of  self,  and  thence 
that  I  was  spedting  rightly  and  truly ;  in  the  pride  of  their  own  intelligence, 
but  'he  cause  was  discovered  to  me,  enjoy  a  sublimer  rationality  than  many 
which  was,  that  1  was  in  externals,  others ;  but  then  when  they  are  in 
and  these  were  then  separate  from  my  the  thought  of  the  understanding,  but 
internals;  snd  although  this  was  dis-  not  when  in  the  love  of  the  will; 
covered  to  me,  still  I  could  not  change  and  the  love  of  the  will  possesses  the 
myself,  because  I  had  exalted  myself  internal  man,  but  the  thought  of  the 
48 


bv  Cookie 


Concerning  Free  Agency. 


understanding  the  externa]."  Further, 
the  angel  told  the  reason  why  man  is 
composed  of  the  three  loves,  namely, 
the  love  of  use,  the  love  of  the  world, 
and  the  love  of  self.  The  reason  is, 
that  man  may  think  from  God,  al- 
though altogether  as  from  himself. 
He  said,  that  the  highest  things  in 
man's  mind  are  turned  upwards  to  God, 
the  middle  things  there,  outwards  to 
the  world,  and  the  lowest  things  there, 
downwards  into  the  body ;  and  because 
these  are  turned  downwards,  man 
thinks  altogetjier  as  of  himself,  when 
yet  from  God. 

508.  Sixth  Relation.  One  day, 
there  appeared  to  me  a  magnificent 
temple,  of  a  square  form,  the  roof  of 
which  was  like  a  crown,  arched  above 
and  elevated  round  about.  The  walls 
of  it  were  continuous  windows  of  crys- 
tals, the  gate  of  the  substance  of  pearl ; 
within,  on  the  south  side,  towards  the 
west,  there  was  a  pulpit,  on  which,  at 
the  right,  lay  the  Word  open,  girded 
with  a  sphere  of  light,  the  splendor  of 
which  surrounded  and  lUumiiidted  the 
whole  pulpit.  In  the  middle  of  the 
temple  was  the  sacred  rece'^s,  before 
which  was  a  veil,  but  now  removed, 
where  stood  a  cherub  of  gold  with  a 
sword  iu  his  hand,  vibrating  hither  and 
thither.  When  I  had  viewed  these 
things,  it  flowed  into  m}  meditation, 
what  each  of  them  signilied  ,  namely. 
That  that  temple  signilied  the  New 
Church ;  the  gate  of  the  substance  of 
pearl,  entrance  into  it;  the  windows  of 
crystals,  the  truths  which  illustrate  it; 
the  pulpit,  the  priesthood  and  preach- 
ing; the  Word  upon  it  open,  and  illu- 
minating the  higher  part  of  the  pulpit, 
the  internal  sense  of  it,  whicli  is  spir- 
itual, revealed;  the  sacred  recess  in 
the  middle  of  the  temple,  the  conjunc- 
tion of  that  church  with  the  angelic 
heaven;  the  cherub  of  gold  therein, 
the  Word  in  the  sense  of  the  letter ; 
the  sword  vibrating  in  his  hand,  signi- 
fied that  this  sense  may  be  turned 
hither  and  thither,  provided  this  is 
done  in  application  to  some  truth ; 
that  the  veil  before  the  cherub  was 
removed,  signified  that  now  the 
Word    was    laid    open       Afterwards, 


when  I  came  up  nearer,  I  saw  llies* 
words  written  on  the  gate,  Now  it  iti 
LAWi'VL ;  which  signified,  that  now  it  ia 
lawful  to  enter  intellectually  into  the 
secrets  of  faith.  From  seeing  thii 
writing,  it  fell  into  my  thought,  that 
it  is  very  dangerous  to  enter  by  the  un 
derstanding  into  the  dogmas  of  faith, 
which  are  formed  from  man's  own  in- 
telligence and  thence  of  falses,  and 
still  more  to  confirm  them  from  the 
Word :  thence  the  understanding  is 
closed  above,  and  by  degrees  below,  to 
such  a  degree,  that  theological  tilings 
are  not  only  loathed,  but  also  oblit- 
erated, as  the  writing  on  paper  is  by 
worms,  and  the  nap  on  cloth  by  moths ; 
the  understanding  remaining  only  in 
political  things,  which  have  respect  to 
one's  life  in  the  dominion  where  he  is, 
and  in  civil  things  which  belong  to  h  s 
employment,  and  in  domestic  thin.|,a 
which  belong  to  hishouse;  and  in  these 
and  those  he  continually  kisses  natuie, 
and  loves  her  from  the  allurements  of 
her  pleasures,  as  an  idoUter  does  the 
golden  image  in  his  bosom  Now,  be- 
cause the  dogmas  in  the  Christian 
churches  at  this  day  are  formed  not 
from  thp  Word  but  from  man's  own 
mtelligpnce,  and  thence  from  falses,  and 
also  confirmed  by  some  things  from 
the  Word,  therefore,  hy  the  divine 
providence  of  the  Lord,  the  Word  with 
the  Roman  Catholics  was  taken  away 
from  the  laity,  and  with  the  Protestants 
it  is  open,  but  still  shut  by  their  com- 
mon saying,  that  the  understanding  is 
to  be  kept  under  obedience  to  their 
faith.'  £ut  in  the  New  Church  it  is 
reversed;  in  this  it  is  lawful  by  the 
understanding  to  enter  and  penetrate 
into  all  the  secrets  of  it,  and  also  to 
confirm  them  by  the  Word;  the  rea- 
son is,  because  its  doctrinals  are  truths 
continuous  from  the  Lord,  laid  open 
by  the  Word ;  and  confirmations  of 
them  by  rational  things  cause  the 
understanding  to  be  opened  above 
more  and  more,  and  thus  to  be  elevated 
into  the  light  in  which  the  angels  of 
heaven  are;  and  that  light  in  its 
essence  is  truth,  and  in  this  light  the 
acknowledgment  of  the  Lord,  as  the 
God  of  heaven  and  earth,  shines  in  its 


^'a'^ 


C   icerning  Free  Agency. 


glo  )      Th 

n 

by   he  writing 

upo 

f 

pi  ,  Now  IT 

d     1 

l)j    he  cireum 

sta          h 

h 

f   h    sacred  re- 

ces    b  f 

h      h 

b          remoied 

for 

f 

h     N  w  Church, 

tha  fal 

1 

J    1        nderotand- 

lug        d     h  h       [        It      Afler 

the  h  a  ,  I  ,  w  ,  ail  inlant 
over  head,  holding  in  his  hand  a  paper 
he,  as  he  approached  me,  increased 
to  the  stature  of  a  middling  sized  man 
he  was  an  angel  of  the  third  heaven, 
where  all    at  a  diatance    appear    as 


infant'.  While  he  was  with  me,  he 
handed  to  me  tbe  paper,  but  because 
It  was  written  with  circular  letters,  such 
as  are  in  that  heaven,  I  returnf  d  it,  and 
requested  that  thej  would  themselves 
explain  the  sense  of  the  worda  there 
in  eiprcaions  adapted  to  the  ideas  of 
my  thought  And  he  replied,  '  This 
IS  «ritten  there,   E\teu  hekj  iftef 

INTO   THE    MIITI-UIES   OP   IHJ    WORD. 

tip,  FOR  ITS  iniTHS  ONt  4VD  All., 
ARE  so  MANS  MIRHORS  OF  THE    LOBO.' 


1/Googlc 


Concerning  Rcpenlat 


CHAPTER  IX. 


CONCERNING  REPENTANCE. 


509.  After  treatiug  of  Faith,  Char-  eviia  which  are  sins  against  God ;  foi 
ity,  and  Free  Agency,  it  follows  nest  before  this  is  done,  man  stands  out  o( 
in  course  to  treat  of  Repentance;  regeneration;  and  then,  if  any  thought 
since  true  faith  and  genuine  charity  are  should  enter  concerning  eternal  sal/a- 
not  attainable  without  repentance,  and  tion,  he  turns  himself  to  it,  but  presently 
no  one  can  repent  without  free  agency,  turns  himself  from  it;  for  it  does  not 
The  reason  also  why  repentance  is  here  enter  fiirther  into  man  than  into  the 
treated  of,  is  because  the  next  chapter  ideas  of  his  thought,  and  thence  it 
treats  of  Regeneration,  and  no  one  can  goes  out  into  the  words  of  speech,  and 
be  regenerated,  before  the  more  griev-  perhaps  also  into  some  gestures  con- 
oua  evils,  which  make  man  detestable  formable  to  the  speech.  But  when  it 
in  the  sight  of  God,  are  remored,  and  enters  into  the  will,  then  it  is  in  man  ; 
these  are  removed  by  repentance,  for  the  will  is  the  man  himself,  because 
What  is  an  unregenerate  man,  but  an  his  love  dwells  there  ;  and  the  thought 
impenitent  man  1  And  what  is  an  im-  is  out  of  man,  unless  it  proceeds  from 
penitent  man,  but  as  one  who  is  his  will ;  H'  it  does,  then  the  will  and 
in  a  lethargy,  and  knows  nothing  about  ihe  thought  act  as  one,  and  together 
sin,  and  so  cherishes  it  in  his  bosom,  make  the  man  Hence  it  follows,  that 
and  daily  kisses  it,  as  an  adulterer  a  repentance,  in  order  to  be  repentance, 
harlot  in  his  bed.  But  that  it  may  be  and  efficient  in  man,  must  be  of  the 
known  what  repentance  is,  and  what  will  and  thence  of  the  thought,  and 
it  effects,  the  discussion  of  it  must  be  not  of  the  thought  alone;  consequently 
divided  into  articles.  that  it  must  be  actual,  and  not  merely 

510.  I.  That  Repentance  is  the  oral.  That  repentance  is  the  firsi 
PiRST  Thing  op  the  Church  with  thing  of  the  church,  is  manifestly  evi- 
Mas.  dent  from  the  Word.     John  the  Baptist, 

The  communion  which  is  called  the  who  was  sent  before  to  prepare  men 
church  consists  of  all  such  persons  as  for  the  church,  which  the  I^ord  was 
have  the  church  in  them ;  and  the  about  to  institute,  when  he  baptized, 
church  with  man  enters  when  he  is  at  the  same  time  preached  repentance; 
being  regenerated;  and  every  one  is  wherefore  his  baptism  was  called  the 
regenerated  by  abstaining  from  the  baptism  of  repentance,  because  by 
evils  of  sin,  and  fleeing  from  them  like  baptism  was  signified  spiritual  wash- 
one  when  he  sees  infernal  troops  with  ing,  which  is  a  cleansing  from  sins, 
torches  aiKiut  to  attack  him  and  cast  This  John  did  in  the  Jordan,  because 
him  upon  a  funeral  pile.  There  are  the  Jordan  signifies  introduction  into 
many  things  which  prepare  man  for  the  church,  for  it  was  the  first  bound- 
the  church,a8  he  advances  in  the  first  ary  of  the  land  of  Canaan,  where  the 
stages  of  life,  and  which  introduce  church  was.  The  Lord  himself  also 
him  into  the  church ;  but  the  things  preached  repentance  for  the  remission 
which  effect  the  church  in  man,  are  of  sins,  by  which  He  taught,  that  re- 
acts of  repentance.  Acts  of  repent-  pentance  is  the  first  thingofthechurch 
ance  are  such  as  cause  that  man  should  and  that  so  far  a?  jpan  does  it,  his  sins 
not  will,  and  thence  should  not  do,  the  are  removed,  and  i^t  so  far  as  these 


lostecb,  Cookie 


Concerning  Repentance. 


Q6ti 


are  remoied  they  are  remiUeil  And 
Ix  side^,  the  Lord  commanded  the 
twelve  Apoatlea,  ind  dao  the  seventj 
whum  he  sent  lorth,  that  they  should 
preach  repentdooej  from  which  it 
IS  manifest,  that  the  first  thing  of  the 
church  IS  repent  LO(.e 

oil  That  the  church  is  not  in  man, 
before  his  biii'<  are  removed,  every  oue 
may  conclude  from  reison,  and  it  may 
be  illustrated  by  these  coraparisonf.  — 
Who  can  introduce  sheep,  kids  and 
lambs  into  pUios  and  woods,  where 
are  wild  beasts  of  every  kind,  before 
he  has  driven  out  the  wild  beasts  ? 
And  who  can  prepare  for  a  garden  a 
piece  of  land,  covered  over  with  thorns, 
briers  and  nettles,  before  he  has  rooted 
out  those  noxious  plants?  Who  can 
introduce  a  form  of  administration  of 
justice  from  judgment  into  a  city  pos- 
sessed by  enemies,  and  establish  a  civil 


1    h      b 

d         dp 

pU 

y 

h 

1  p 

gh 

Pl 

h    floo     f 

h  1 

sep  1  1 

t           d     d 

b  d 

Id 

f      h 

h 

Ik 

f         t 

II     1 

c 

IT  IS    AT    TH 

IS  Da 

Y 

SAID,  THAT 

CEDES  Faith,  and 

CONSOLAT. 

ON  OF 

Tt 

E  GOSPEI,, 

fS  MOT  ReI 

In  the  refoimcd  Christian  world, 
mention  is  maue  of  a  ceitain  kind  of 
anxiety,  grief  and  terror,  which  they 
call  CONTRITION,  and  which,  with  those 
who  are  to  be  regenerated,  precedes 
their  faith  and  is  followed  by  the  con- 
solation of  the  gospel.  They  say  that 
this  contrition  arises  in  them  from  fear 
of  the  jtist  anger  of  God,  and  thence 
eternal  damnation,  to  every  one,  on 
account  of  the  sin  of  Adam,  and 
ihence  an  inherent  propensity  to  evils; 
and  that  without    that  contrition  the 


faith  which  is  imputative  of  the  merit 
and  righteousness  of  the  Lord  the 
Savior,  IS  not  given  and  that  those 
who  have  obtained  this  faith  receive 
the  consolation  of  the  gospel,  which  is, 
that  they  are  justified,  that  is,  renewed, 
regenerated  and  sanctified,  without 
any  cooperation  of  iheir  own;and  thai 
thus  they  are  tiansferred  from  damna 
tion  to  eternal  blessedness,  which  ia 
eternal  life  But  concerning  this  con- 
trition. It  IS  to  be  considered,  (1.) 
Whether  it  be  repentance.  (2.)  WItetker 
it  be  of  ani/ moment.  (3.)  Whether  if  be 
given. 

513.  Whether  that  conthition 
BE  REPENTANCE  OR  NOT,  maj  be  Con- 
cluded from  the  description  of  repent- 
ance in  what  follows,  that  it  is  not 
attainable,  unless  a  man  know,  not 
only  in  general,  but  dso  in  particular, 
that  he  is  a  sinner;  which  no  one  can 
know,  unless  he  examine  himself,  sea 
the  evils  in  himself,  and  condemn  hiir- 
self  on  account  of  them,  But  tha'. 
contrition,  which  is  said  to  be  necea 
sary  to  faith,  has  nothing  in  common 
with  those  things;  for  it  is  only  the 
thought  and  thence  confession,  that  he 
was  born  into  the  sin  of  Adam,  and 
into  a  propensity  to  the  evils  thence 
originating,  and  that,  therefore,  he  in- 
curs the  anger  of  God,  and  thence,  by 
desert,  damnation,  the  curse  and  etei- 
nal  death;  from  which  it  is  manifest, 
that  this  contrition  is  not  repentance. 
514.  Another  point  is,  since  that 
contrition  is  not  repentance,  Whether 
it  be  op  any  moment.  It  is  said  that 
it  contributes  to  faith,  as  what  precedes 
to  what  follows,  but  that  still  it  does  not 
enter  faith  and  conjoin  itself  with  it  by 
mixing  itself  with  it.  But  what  else  ia 
the  faith  which  follows,  than  that  God 
the  Father  imputes  the  righteousness  of 
his  Son,  and  then  declares  man,  not 
conscious  of  any  sin,  righteous,  new, 
and  holy,  and  thus  clothes  him  with  a 
robe  washed  and  made  white  by  the 
blood  of  the  Lamb  1  And  when  he 
walks  in  this  robe,  what  then  are  the 
evils  of  his  life,  but  like  sidphuiojb 
stones  thrown  into  the  bottom  of  the 
sea?  And  what  .then  is  the  sin  of 
Adam,  but  some  such  thing,  which  i!> 


tlostecb,  Google 


366                                   Concerning  R^entance 

eiLher  covered  or  removed,  or  taken  jEtna  can  those  who  dwell  in  Warsaw 
away  by  the  imputed  righteousness  of  and  Vienna;  nor  any  more  than  tha 
Christ  1  When  a  man,  from  that  faith,  basilisks  and  vipers  in  the  deserts  of 
walks  in  the  righteousness,  and  at  the  Arabia,  or  the  tigers  and  lions  in  the 
same  time  in  the  innocence,  of  God  forests  of  Tartarj,  can  terrify  those  who 
the  Savior,  to  what  purpose  does  that  are  in  safety,  tranquillity  and  quietness 
contrition  then  serve,  but  for  confi-  in  some  city  of  Europe ;  and  that  the 
dence  that  he  is  in  Abraham's  bosom,  anger  of  God  excited  in  them  no  more 
and  thence  lie  beholds  those  who  are  terror  and  contrition,  than  the  angei 
not  contrite  before  faith,  as  miserable  of  the  king  of  Persia  did  in  those  whc 
in  hell,  or  as  dead?  For  it  is  said,  that  are  in  Pennsylvania.  From  these  things, 
a  living  faith  is  not  in  those  who  have  and  from  reasons  deduced  from  their 
no  contrition.  Wherefore  it  may  be  traditions,  I  am  confirmed,  tliat  contri- 
said,  that  if  they  have  immersed  them-  tion,  unless  it  be  repentance,  such  as 
selves,  or  do  immerse  themselves,  in  is  described  in  what  follows,  becomes 
damnable  evils,  they  do  not  attend  to  nothing  else  than  a  sport  of  the  fancy 
Ihem,  and  are  not  sensible  of  them,  The  reason,  also,  why  the  Reformed 
any  more  than  pigs  lying  in  the  mud  took  up  contrition  instead  of  repent- 
are  sensible  of  the  stench  in  the  ance,  was  that  they  might  be  torf 
ditches.  Hence  it  is  manifest,  that  away  from  the  Roman  Catholics,  wh* 
that  contrition,  since  it  is  not  repent-  urge  repentance,  and  at  the  same  time 
ance,  is  not  any  thing.  charity  ;  and  after  they  had  contirraet 
••515.  The  third  point  which  was  to  justification  by  faith  alone,  they  alleged 
be  considered,  is,  Whether  that  the  reason,  that  by  repentance,  as  bj 
CONTRITION  WITHOUT  REPENTANCE  BE  charlly.  Something  of  man,  which 
GIVEN.  In  the  spiritual  world,  I  have  savors  of  merit,  would  enter  into  hi* 
asked  many  who  have  confirmed  in  faith  and  blacken  it. 
themselves  the  faith  imputative  of  the  516.  HI.  That  the  oual  Con- 
merit  of  Christ,  whether  they  had  pession  alone,  that  one  is  a  Sinner, 
any  contrition,  and  they  have  answered,  is  not  Repentance. 
Why  contrition,  when  from  childhood  Concerning  this  oral  confession,  the 
we  have  believed  for  certain  that  Reformed,  who  are  attached  to  the 
Christ,  by  his  passion,  has  taken  away  Augsburg  Confession,  thus  teach  : 
all  our  sins?  Contrition  does  not  "No one  can  ever  know  his  own  sins, 
square  with  this  faith ;  for  contrition  is  wherefore  they  cannot  bo  enumerated  ; 
fca  oast  themselves  into  hell,  and  to  tor-  they  are  also  interior  and  hidden  ; 
lure  the  conscience;  when  yet  they  wherefore  the  confession  would  be  false, 
know  (bat  they  are  redeemed,  and  so  uncertain,  imperfect  and  mutilated ; 
rescued  from  hell,  and  thence  secure  but  he  who  confesses  himself  to  be 
from  harm.  To  this  they  added,  that  altogether  mere  sin,  comprehends  all 
the  statute  of  contrition  was  only  a  sins,  excludes  none,  and  forgets  none, 
figment,  which  was  accepted  instead  But,  still,  the  enumeration  of  sins, 
of  the  repentance  which  is  so  often  although  it  is  not  necessary,  is  not  to 
mentioned  in  the  Word,  and  also  en-  be  taken  away,  on  account  of  tender 
joined;  that,  perhaps,  there  may  be  and  timid  consciences;  but  this  is  only 
some  emotion  of  mind  with  the  simple  a  puerile  and  con:mon  form  of  confes- 
Wbo  know  but  little  about  the  gospel,  sion  for  the  more  simple  and  ignorant." 
when  they  hear  or  think  about  the  tor-  Formula  Concordi.^,  pages  327,  331, 
ments  in  hell.  And  they  said,  that  the  3S0.  But  this  confession  was  accepted 
consolation  of  the  gospel,  impressed  on  instead  of  actual  repentance,  by  the 
them  from  their  earliest  youth,  had  re-  Reformed,  after  they  had  separated 
nvived  that  contrition,  so  that  they  in  themselves  from  the  Roman  Catholics, 
heart  laughed  at  it,  when  it  was  named  ;  because  it  is  founded  on  their  imputa- 
that  hell  could  not  terrify  them  any  live  faith,  which  alone,  without  charity, 
mure  than  the  fire'  of  Vesuvius   and  and  thus  also  without  repentance,  pro- 


^'a'^ 


Concemino'  Repentance                                   307 

man ;  and  also  upon    h              h  spe     a          p                  d                n 

inseparable   appendag                         h  Sf                                 n  p    p       w 

that   there  is  no  co  p                   m  d  n 

with  the  Holy  Spirit  i 

ti&cation ;  and  upon    h       h  p                     d               d  ng 

has   free   agency  in   sp  h             k 

and  again  upon  this,  t                       g  m 

of  immediate  mercy,      d       hi  n       h          dj  co 

of  that   which    beco  d            h         h            han 

man  and  tlirough  him  d      h           g 

517.     Among    the    m  p              T 

why  the  oral  confess  m                  h               d           h     L    d 

einner  ia  not  repentance,  is  this ;  that  Man;/  toill  say  to  me  in  that  day.  Lord, 

every  man  can  say  this,  even  a  wicked  Lord,  kaoe  we  not  prophesied  by  tky 

man,  and  also  a  devil,  and  this  with  name;  and  in   thy  name  done  many 

much     external,    devotion,    when    he  mighty  works  7  But  then  I  shall  eon- 

thinks  of  the  torments  in  heil,  threat-  Jess  to  them,  I  knmo  you  not;  depart 

ening  him  and   present  to  him.     But  from    Me,    ye    workers    of   iniqmty, 

who  does  not  see  that  this  is  not  from  Matt.  vii.  22,  23.     Once,  in  the  spir- 

any    internal    devotion,    consequently  itual    world,   I   heard    a   certain    one 

that  it  is  imaginative,  and  thence  from  praying  thus ;  "  I  am  full  of  the  scab, 

the  lungs,  but  not  voluntary  from  with-  leprous   and   filthy  from  my  mother's 

in,  and  thence  from  the  heart  I     For  a  womb.     There  is  nothing  sound  in  me, 

wicked  man  and  a  devil  still  burn  in-  from  the  head  to  the  sole  of  the  foot, 

wardly  with  the  lusts  of  the  love  of  I  am  not  worthy  to  lift  up  my  eyes  to 

doing  evil,  by  which  they  are  carried  God.     I  am  deserving  of  death   and 

like  mills  driven  by  tempests;  where-  eternal   damnation.     Have    mercy  on 

fore,  such  an  exclamation  is  nothing  me  for  the  sake  of  thy  Son.     Purify 

else  than  a  contrivance  to  deceive  God  me,  by  his  blood.     The  salvation   of 

or  impose  upon  the  simple  for  the  sake  all  is  in  thy  good  pleasure.     I  implore 

of  deliverance.     For  what   is  easier,  mercy."     Those    who    stood  by   him 

than  to  force  the  lips  to  vociferate,  and  and  heard  these  words  asked,  "Whence 

to    accommodate    the    breath    of  the  do  you  know  that  you  are  such  1 "     He 

mouth  lo  it,  and  to  raise  the  eyes  and  replied, "Iknowbecauselhave heard." 

lift  the  hands  upwards  7     This  is  the  But  then  he  was  sent  to  the  examining 

siime   that  the   Lord   says  in   Mark ;  angels,  in  whose  presence  he  spoke 

"  Well  hath  Ismail  prophesied  concern-  similar  things ;  and  they,  having  made 

tng  you,  hypocrites ;   This  people  hon~  an  examination,  reported,  that  he  had 

orelh  me  with  their  lips,  but  their  heart  spoken  truths  concerning  himself,  but 

is  fca-  from  me,  vii.  6.  And  in  Mat-  that  still  he  did  not  know  one  evil  in 

thew;  Wo  to  you, scribes  and  Pharisees,  himself,  because  he  had  never  ex  am- 

because  ye  make  clean  the  outside  of  ined   himself,  and  had   believed   that 

the  cup  and  of  the  platter,  but  the  in-  evils,  after  an  oral  confession,  are  no 
sides  are  fuU  of  rapine  and    excess.  ~  longer  evils  in  the  sight  of  God,  both 

Blind  Pharisee,  cleanse  first  the  inside  because  God  turns  away  his  eyes  from 

of  the  cup  and  of  the  platter,  that  the  them,  and  because  He  is  propitiated ; 

outside  also  may  be  made  clean,  xxtii.  and  that,  therefore,  he  had  not  repented 

2.5,26;  and  more  in  the  same  chapter,  of  any,  although  he  was  a  deliberate 

51S.     In  the  like  hypocritical  wor-  adulterer,  a  robber,  a  deceitful  detractor, 

ship  are  fhoi'e  who  have  confirmed  in  and  a  bnrnmg  retenger,  and  that  he 


s  the  faith  of  this  day,  that  was  such  m  wdl  and  heirt,  and  ihence 

the  Lord,  by  the  passion  of  the  cross,  would  be  such  in  words  and   deeds, 

look  away  all  the  sins  of  the  world ;  unless   the  fpar  of  the  Hu  ind  of  the 

and  thereby  they  understand  the  sins  loss  of    fame   restrained   him      Aftei 


..^le 


3f)o  Concerning  Repentance. 

il  was  found  out  that  he  was  such,  he  quence  of  its  being  tauglit  by  councils 

was  judged  and  cast  off  to  the  hypo-  and  by  the  prelates  of  churches,  thai 

crites  in  hell.  ^  the  sin  of  Adam  was  transmitted  to  all 

519.  What  those  are  may  be  il-  his  posterity ;  and  that  this  is  the  only 
lustratcd  by  comparisons.  They  are  thing,  on  account  of  which  every  man 
like  temples  in  which  are  assembled  after  him  was  condemned  together  witb 
only  spirits  of  the  dragon,  and  those  him;  and  that  this  is  what  is  inherent 
who  are  meant  by  locusts  in  the  Revela-  in  every  man  from  his  birth.  Besides, 
tron  ;  and  they  are  like  the  pulpits  there,  many  other  things  which  the  churches 
where  the  Word  is  not,  because  it  is  teach  are  founded  upon  this  assertion  ; 
buried  under  feet.  They  are  hke  the  as  that  the  laver  of  regeneration,  which 
waJIs  of  houses  plastered,  and  the  ptas-  is  called  baptism,  was  instituted  by  the 
tering  beautifully  colored,  within  which  Lord  that  this  sin  might  be  removed  ; 
owls  and  direful  birds  of  night  fly  and  that  this  was  the  cause  of  the 
about,  the  windows  being  open.  They  Lord's  coming ;  and  that  faith  in  his 
are  like  whitened  sepulchres,  in  which  merit  is  the  means  by  which  it  is  re- 
are  hones  of  the  dead.  They  are  like  moved  ;  besides  many  other  things, 
coins  made  of  the  lees  of  oil,  or  dried  which  the  churches  have  founded  U)>on 
dung,  and  covered  over  with  gold,  this  assertion.  But  that  there  is  no 
They  are  like  the  bark  and  rind  around  hereditary  evil  from  that  origin,  may 
rotten  wood  ;  and  they  are  like  the  gar-  be  evident  from  those  things  which 
ments  of  the  sons  of  Aaron  about  a  were  shown  above,  n.  466,  and  the  fol- 
leprous  body  :  yea,  they  are  like  ulcers,  lowing ;  that  Adam  was  not  the  first 
within  which  there  is  corrupted  matter,  of  men,  but  that  by  Adam  and  his 
covered  over  with  a  thin  skin,  which  wife,  the  first  church  on  this  globe  is 
are  believed  to  be  healed.  Who  does  representatively  descritwd  ;  and  by  the 
not  know,  that  a  holy  external  and  a  garden  of  Eden,  the  wisdoni  of  thai 
profane  internal  do  not  agree  together?  church;  and  by  the  tree  of  life,  its 
Such,  also,  more  than  others,  are  afraid  looking  to  the  Lord  wJio  was  to  come ; 
to  explore  themselves;  wherefore  they  and  by  the  tree  of  the  knowledge  of 
have  no  more  perception  of  the  vicious  good  and  evil,  its  looking  to  self, 
things  within  them,  than  of  the  noisome  and  not  to  the  Lord,  That  this  church 
and  loathsome  things  in  the  stomach  was  representatively  described  by  the 
and  in  the  bowels,  before  they  are  cast  first  chapters  of  Genesis,  has  been 
out  into  the  draught.  But  it  is  to  be  evinced  from  many  parallel  passages 
held,  that  those  who  have  been  hitherto  from  the  Word,  in  the  Abcana  C<b- 
spoken  of  are  not  to  be  confounded  lestia,  published  at  London.  From 
with  those  who  act  well  and  believe  these  things  being  understood  and  as 
well;  nor  with  those  who  repent  of  sumed,  the  opinion  hitherto  entertained, 
some  sins,  and  from  a  like  oral  confes-  that  the  evil  innate  in  man  from  his 
sion,  while  in  worship,  and  still  more  parents  is  thence,  falls  to  the  ground ; 
inspiritualtemptation, speak  withtbem-  when  j'et  it  does  not  derive  its  origin 
selves,  or  pray;  for  that  genera!  con-  thence,  but  from  another  source.  That 
fession  both  precedes  and  follows  rcf-  the  tree  of  life,  and  the  tree  of  the 
ormation  and  regeneration.  knowledge  of  good  and  evil,  are  with 
-  520.  IV.  That  Man  is  born  to  every  man  ;  and  that  their  being  said  to 
Evils  op  kveby  KrND,  and  that,  un-  be  placed  in  a  certain  garden  signified 
LESS  HE  REMOVE  THEM  IN  PART  BY  the  liberty  and  abilityof turning  one's 
~  them,  self  to  the  Lord,  and  of  turning  one's 
annot  self  away  from  Him,  has  been  fully 
demonstrated  in  the  chapter  concerning 

That  every   man  is   born  to  evils,  Free  Agency. 
thus  that  from  his  mother's  womb  he        521.     But,    my    friend,    hereditary 

Is  nothing  but  evil,  is  known  in  the  evil  is  from  no  other  source  than  from 

church  ;  and  it  became  known  in  conse-  parents ;   not    indeed     the     evil     itself 


^'iS'^ 


Concerning  Repentance.  3G9 


wiiicli  ;i  mail  actually  commits,  but  an  in  process  of  time,  has  increased  with 
inclination  to  it.  That  it  is  so,  every  them  to  such  a  degieo,  that  they  can- 
one  will  acknowledge,  if  he  only  joins  not,  with  a  faitli  of  the  heart,  embrace 
reason  to  experience.  Who  does  not  the  Christian  religion.  It  is  said,  that 
know  that  children  are  born  into  a  they  cannot,  because  the  interior  will 
common  likeness  of  their  parents,  as  of  their  mind  is  averse  to  it,  and  tliis 
to  their  faces,  and  manners,  and  dispo-  will  causes  the  inability, 
sitiona?  And  also  that  grandchildren  522.  That  every  evil,  unless  it  be 
and  great-grandchildren  are  born  into  removed,  remains  with  man;  and  that 
those  of  their  grandfathers  and  great-  man,  if  he  remain  in  his  evils,  cannot 
grandfathers,  and  that  thence  families,  be  saved,  follow  of  themselves.  That 
and  also  nations,  are  distinguished  from  no  evil  can  be  removed  but  by  the  Lord, 
each  other  by  many,  as  Africans  from  with  those  who  believe  in  Him  and 
Europeans,  Neapolitans  from  Germans,  love  the  neighbor,  may  be  very  evident 
Englishmen  from  Frenchmen,  and  so  front  what  has  been  aaid  above,  par- 
forth  1  And  who  does  not  know  a  Jew  ticularly  from  these  things  in  the  chap- 
from  his  face,  eyes,  speech  and  gestures  ?  ter  concerning  Faith  ;  That  the  Lord, 
And  if  you  could  feel  the  sphere  of  charity  and  faith  make  one,  like  life, 
life  diffusing  itself  from  the  native  dis-  will  and  ntider standing ;  and  if  they 
position  of  every  one,  you  might  also  are  divided,  each  perishes  like  a  pearl 
be  convinced  of  the  likeness  of  their  reduced  to  pmnder.  And  from  these 
dispositions  and  minds.  Hence  it  fol-  there.  Thai  the  Lord  is  charily  and 
lows,  that  man  is  not  born  into  evils  faith  tn  man,  and  that  man  is  charily 
themselves,  but  only  into  an  inclina-  andfailhintlieLord.  But  is  it  asked, 
t ion  to  evils,  yet  with  a  greater  or  less  How  can  man  enter  into  that  union? 
bias  to  particular  ones.  Wherefore,  It  is  answered,  that  he  cannot,  unless 
after  death,  no  one  is  judged  from  any  he  remove  his  evils,  in  part,  by  repent- 
hereditary  evil,  but  from  the  actual  ance.  It  is  said,  that  man  removes 
ones,  which  he  himself  has  committed,  them,  because  the  Lord  does  not  do  it 
This  also  is  evident  from  this  statute  immediately  without  the  cooperation  of 
of  the  Lord  ;  The  father  shall  not  die  man,  which  also  was  fully  shown  in  the 
for  the  son,  and  the  son  shall  not  die  same  chapter,  and  in  the  following  one 
for  thejather,  every  one  ihall  die  for  concernmg  Free  Agency. 
his  own  sin,  Deut  X'di  16  This  was  523  It  is  affirmed  that  no  one  can 
made  certain  to  me,  m  the  '.pnitual  fulfil  the  law,  especially  since  he  who 
world  from  the  infants  which  die  in  offends  against  one  precept  of  the 
that  they  only  incline  to  evils,  so  that  decalogue,  offends  against  all.  But 
Ihe}  H  ill  but  still  they  do  not  d )  them,  this  form  of  speaking  is  not  just  as  it 
for  they  are  educated  under  the  aus-  sounds  for  it  is  to  be  understood  in 
pices  of  the  Lord,  and  taied  The  this  minner,  that  he,  who,  from  purpose 
ibove  mentioned  mclination  and  bias  or  confirmation,  acts  against  one  pre- 
to  evils  transmitted  from  parents  to  cept,  acts  against  the  rest,  since  to  act 
their  children  and  posterity,  is  broken  from  purpose  and  confirmation,  is  ntler- 
onlv  by  a  new  birth  from  the  Lord,  ly  to  deny  that  it  is  sin  ;  and  if  it  is 
which  IS  called  regeneration  without  said  that  it  is  sin,  to  reject  it  as  of  no 
this  that  inclination  not  only  remains  moment  and  he  who  thus  denies  and 
uninterrupted,  but  also  increases  from  rejects  sin,  makes  light  of  every  thing 
successive  parents,  and  becomes  more  that  is  called  sin.  Those  who  are  not 
prone  to  evils,  and  at  length  to  every  willing  to  heai  any  thing  about  repent- 
kind  of  them.  Thence  it  is,  that  the  ance,  come  into  this  purpose ;  but, 
Jews  are  still  images  of  their  father  on  the  other  hand,  those  who  by  repent- 
Judah,  who  took  to  wife  a  Canaanitess,  ance  have  removed  some  evils,  which 
andby  adultery  with  hisdaughter-in-law  are  sins,  come  into  the  purpose  of  be- 
Tamar,  begot  the  three  races  of  them,  lieving  in  the  Lord  and  loving  the 
Wherefore  this  hereditary  disposition,  neiglibor :  these  are  held  by  the  Lord 
47 


-8'*^' 


370                                        Concerrang  liejpentance. 

lu  the  purpose  of  abstaining  from  mote  deadly  wounds.     The  whole  flock,  if 

sins ;  wherefore,  if  they  sin  from  igiio  it  were  loft  in  plaiDs  where  there  are 

ranee,  or  from  some  very  powerful  lust,  poisonous  herbs,  wouid  perish,  unless 

it  is  not  i-nputed  to  them,  because  they  it  were  led  away  thence  by  the  shep. 

i!id  not  propose  it  to  themselves,  nor  herd  into   wholesome   pastures.     The 

do    they    confirm    it    in    themselves,  silk-worm,  too,  would  perish,  and  thus 

This  may  be  confirmed  by  these  facts,  all  the  silk,  unless  other  worms  were 

In  the  spiritua]  world  I  have  met  with  shaken  otT  from  the  leaves  of  its  tree, 

many, who  in  the  natural  world  lived  It  may  be  compared  also  with  corn  in 

like    others,    in    clothing    themselves  barns  or  houses,  which  would  become 

splendidly,  feasting  sumptuously,  trad-  musty  and  rancid,  and  thus  unfit  for 

ing  with  interest  like  others,  seeing  the-  use,  unless  the   air  were  suffered   to 

atrical  exhibitions,  joking  about  lovers  pass  freely  through  it,  and  preserve  it 

as  if  trom  lust,  besides  other  similar  from   damage.     Fire,   unless    it   were 

things ;    and   yet  the   angels   charged  extinguished  at  its  first  breaking  out, 

those  things  to  some,  as  evils  of  sin,  would  consume  a  whole  city  or  forest. 

and  to  some  they  did  not  charge  them  A  garden  would  be  covered  all  over 

as  evils,  and  these  they  declared  inno-  with  brambles,  thistles  and  briers,  un- 

ceiit,  but  those  guilty.     To  the  ques-  less  they  were  rooted  up.     Skilful  gar- 

tion.  Why  so?  when  yet  they  did  the  deners  know,  that  a  bad  tree,  from  the 

hke  things,  they  replied;    that   they  seed  and  root,  brings  its  bad  juices  into 

regard  all  from  the  purpose,  intention,  the  stouk  of  a  good  tree,  engrafted  or 

and  end,  and  distinguish  according  to  inoculated   info  it,  and  that  the  bad 

these  ;  and  that,  therefore,  those  whom  juices,     which    enter    from    beneath, 

the  end  either  excuses  o        n  1      n  are  turned  into  good  juices,  and  pro- 

tbey   themselves  excuse              d      n  duce  good  fruit.     The  like  is  done  to 

smce  all  in  heaven  ha        h      nd  of  man  by  the  removal  of  evil  by  means  of 

good,  and  all  in  hell  the      d    1       1  epentance,    for   by   this,   man   is  en- 

524.  But  these  things   h  ii  b      II  grafted  mto  the  Lord,  as  a  brancli  into 

trated by  comparisons.     Wh  n  a    line,    -aid   bears  good   fruit,   John 

retained  in   an  impenit  n    ni  n     i   y  m    4,  5,  6 

may  be  compared  with  various  disesses  5^    V      That    the    Knowledge 

in  him,  of  which,  unless  medicines  be  op  Sin,  anv  the  Seahlhing  out  of 

applied  to  them,  and    their  malignity  some  onl  Sin  in  ones  self,  uruiNa 

thereby  removed,  the  man  dies     par  Repentance 

ticularly  witli  the  disease  called  gan  No  one  in  the  Christian  world  can 

grene,  which,  unless  it   be  cured   in  be  without  the  knowledge  of  sin     for 

season,  spreads  itself  around  and  brings  ever]  one  thcie  is  taught,  from  his  in. 

on  inevitable  death;    in   like   manner  fancy,  what  eiil  is,  and  from  his  tliild- 

with  impostumes  and  abscesses,  unless  hood,    uhat    is  the   evil    of  sin      All 

they  be   uncovered    and  opened      for  young    people   letirn    this    frum   tlieii 

thence    collections  of    putrid    matter  parents  and  misters  and  also  from  the 

would  be  spread  into  the  neighboring  decalogue,  which  is  the  hrst  book  fur  all 

parts,   and   thence   into  the    adjacent  in  Christendom ,  and  in  their  progress 

Fiscera,   and   at   last  into  the    heart,  afterwards,  from  preaching  m  temples, 

whence   death    would    ensue.      They  and  from  luatruction  at  home,  and  in 

may   also   be    compared   with    tigers,  fulness  from  the  Word,  and  besides, 

leopards,  lions,  wolves  and  foxes,  which,  from   the   civd   laws  of  justice,  which 

unless  they  be  kept  in  dens,  or  tied  teach  the  same  things  as  the  decalogue 

with  chains  or  ropes,  would  attack  the  and  the  other  parts  of  the  Word      For 

flockandherd, and  thefox,the hens, and  the  eiil  of  sin  is  nothing  eKe  than  evil 

kill  them ;  and  also  with  venomous  ser-  again=t  the  neighbor ,  and  es  il  igainst 

pentB,  which,  unless  they  are  held  down  the  neighbor  is  also  eiil  a^iinst  God, 

Rod  confined  by  poles,  or  deprived  of  which    is    sm       But  the    Inoviicdge 

iheii    teeth,   would   inflict   npon    man  of  sm  does  not  efiect  anj  thing  uulesi 


^'a'^ 


C  Ri       J«.t.                                371 

pi          I              f  h     I  f    a  d  f    iioa    according    to    the  ntter- 

hhhhd           ay        hn  f  your  powers,  for  all    injuries 

n                          p   b!         p  d          iga  done  by  you  to  any  other ; 

11      ly                and   ha  d    be  ng  likewise  ready  to  forgive 

h     p        1       b   ng     f     h  oh         hat   have  offended  you,  as  ye 

mhgBod           hlf  uldl  ave  forgiveness  of  your  offences 

iilhp            hh         h  Gd     hand ;  for  otherwise  the  re- 

d   fl              y         d        i  of  the  holy   communion   doth 

ly       mhgfh       h  In    else  but  increase  your  damna- 

m    1        d           f   m    1     i     g  n      Therefore,  if  any  of  you  he  a 

h          y            1     g     m      n    y  blasph  mer  of  God,  a  hinderer  or  elan- 

1      B       h                q     e  d           f  his  Word,  an  adulterer,  or  be 


dlf             f       m  n 

k        Id        SI 

.nil  .lid  find,  «>me  ,111 

1              b        n 

al  ce,  or  envy,  or   in    any  other 

pi        h         g 
111  hioi.elf  .nd    .in. 

crime ;  repent    ye    of   yont 
or  else  come  not  to  that  holy  table ; 

W  m  p  self- 
man  ought  to  examine  himself f  For  pie,  who  are  incapable  of  reflection; 
eiery  nhere  in  thp  empires  ind  king-  and  alt>o  all  who  have  not  the  fear  ol 
doras,  which  are  demoted  either  to  the  God,  besides  these  some  who  are  dis- 
Roman  Catholic  or  the  Evangeln,-il  eased  in  mind  and  body;  and  more- 
religion,  they  are  taught  and  adraon-  over  those  who,  being  coniirmed  in  the 
ished,  before  coming  to  the  hoi)  sup-  doctrine  ol  justification  by  faith  alone 
per,  that  a  man  should  efamine  imputatne  of  the  merit  of  Christ,  have 
himself,  and  know  and  acknowledge  perauaded  themselves  that  by  examiua- 
his  sins,  and  begin  to  h*e  otherwise,  tion  and  thence  repentance,  something 
and  this  with  horrible  threatenmgs  m  of  man  would  enter,  which  would  de- 
the  dominions  of  England,  H  here,  from  stroy  faith,  and  thus  throw  salvation 
the  prepatatorj  service  before  com-  out  of  its  only  focus,  and  throw  it 
munion,  these  words  are  read  and  pro-  awiy  These  and  those  malco  use  onlv 
chimed  by  the  priest  from  ihe  altar  of  oral  confession,  which  hao  oeen 
"  The  way  and  means, '  to  become  shown  above,  in  this  chapter,  not  to  be 
a  worthy  partaker  of  the  holy  sup-  repentance  But  those  who  know 
per,  "  n,  Pirat,  to  examine  your  what  «m  la,  and  esppcially  those  who 
lues  and  conversations  by  the  rule  of  know  miny  things  Irom  the  Word,  and 
God's  commandments,  and  where inso-  teai^h  them,  and  do  not  explore  them- 
ever  je  shaJI  peroeive  yourselves  to  "sehes  and  thence  lee  no  sin  in  them- 
hive  offended,  either  by  will,  «ord,  seKes,  may  be  likened  to  those  who 
or  deed,  there  to  bewail  )our  own  sm-  scrape  together  riches  and  lay  them  up 
tulness,  and  to  confess  yourselves  to  in  coffers  and  chests,  without  any  otUer 
Almighty  God,  with  full  purpose  of  use  of  them,  than  to  look  at  them  and 
amendment  ot  life  And  if  ye  shall  count  them  ,  and  like  those  who  colled 
perceive  your  offences  to  be  such  in  treasuries  jewels  of  gold  and  silver, 
as  are  not  only  against  God,  but  and  shut  them  up  in  cellars,  solely  for 
also  against  your  neighbors,  then  ye  the  sake  of  opulence ,  who  are  like 
shall  reconcile  yourselves  unto  them,  the  trader  that  hid  his  talent  under 
being  ready  to   make  restitution   and  the  ground,  and  like  him  that  hid  hia 


./Google 


3T2                                       Conce.rmng  Repentance. 

pound  in  a  uapkin.  Matt.  xxv.  25;  preocked  repentance  and  I 
Luke  six.  20.  They  are  "Oso  like  hard  name  of  Jesus  Christ,  for  the  n 
and  Htonj  ways,  on  which  seed  falls,  of  sim.  Acts  ii.  38.  And  also  he 
Matt.  xiii.  4 ;  and  also  like  fig-trees  lus-  said,  Repent  ye,  and  turn  yourselves 
urianl  in  leaves,  and  bearing  no  fruit,  about,  that  your  sins  may  be  blotted 
Mark  xi.  12.  And  they  are  hearts  of  out,  iii.  19.  Paul  preached  to  all 
adamant,  which  do  not  become  hearts  every  where,  that  they  should  repent, 
of  flesh,  Zech.  vii.  12.  They  are  like  xvu.  30.  Paul  also .  announced  in 
partridges,  tohiek  sit  and  do  not  hatch.  Damascus,  in  Jerusalem,  through  the 
They  get  riches,  but  not  with  judgment ;  whole  region  of  Judea,  and  to  the  Gen- 
in  the  midst  of  their  days  they  leave  tiles,  that  they  should  repent,  and  turn 
them,  and  in  their  end  tltey  become  fools,  themselves  to  God;  and  that  they  should 
'Jer.  xvii,  11,  They  are  like  the  fise  do  foorks  worthy  of  repentance,  sxylW. 
virgins  who  had  lamps  and  not  oil,  And  also  he  tesUjied,  both  to  the  Jews 
Matt.  xxT.  I  to  12,  Those  who  de-  and  to  the  Greeks,  repentance  towards 
rive  from  the  Word  many  things  con-  God,  and  faith  in  the  Lord  Jesus 
corning  charity  and  concerning  repent-  Christ,  xx.  21.  The  Lord  said  to  the 
ance,  and  know  precepts  in  abundance,  church  of  Ephesus,  I  have  against 
and  do  not  live  according  to  them,  thee,  that  thou  hast  left  the  first  char- 
may  be  compared  with  voracious  eaters,  itt/ ;  repent,  or  else  I  ioill  remove  thy 
who  stnif  their  mouths  with  food,  and,  candlestick  out  of  its  place,  unless  thou 
without  chewing  it  with  their  teeth,  repent,  Rev,  ii.  2,  4,  5.  To  the 
let  it  down  into  the  stomach,  where  church  in  Pergamus,/ in w  (Ay  worts; 
it  remains  undigested,  and  being  thence  repent,  ii.  16.  To  lie  church  in  Thy. 
pressed  out,  it  vitiates  the  chyle,  and  atira,  IwiUgive  her  up  to  affiiction,iJ 
brings  on  lingering  diseases,  of  which  she  do  not  repent  of  her  works,  ii.  19, 
at  last  they  die  miserably.  Such,  20,  23.  To  the  church  of  the  Lao- 
because  they  are  without  spiritual  heat,  diceans,  I  know  thy  works ;  be  zealous 
however  they  may  be  in  light,  may  be  and  repent,  iii.  15,  19.  Tliere  is  jay 
called  winters,  frozen  countries,  arctic  in  heaven  over  one  sinver  that  repenleth, 
climates,  yea,  heaps  of  snow  and  ice.  Luke  xv.  7;  besides   in   other  places. 

528.    VI,    That  actual    Repent-  Hence  it  is  evident,  that  repentance 

iE-LF  must  by  all  means  be  performed ;  but 

ne's  what,  and   in   what  manner,  will   be 

THE  made  manifest  in  what  follows. 

Lord,  and  to  begin  a  new  Life.  529.  Who  cannot  understand  from 

That  repentance  must  surely  be  the  reason  given  to  him,  that  it  is  not 
performed,  and  that  the  salvation  of  repentance  for  one  merely  to  confess 
man  depends  upon  it,  is  evident  from  with  the  mouth,  that  he  is  a  sinner, 
many  passages  and  plain  declarations  and  to  utter  many  things  about  it,  like 
of  the  Lord  in  the  Word ;  of  which  the  hypocrite,  who  was  mentioned 
these  at  present  will  be  adduced.  JoJin  above,  n.  518?  For  what  is  easier  for 
preached  the  baptism  of  repentance,  a  man,  when  he  is  in  anguish  and  in 
and  said.  Bring  forth  fruits  worthy  agony,  than  to  breathe  out  from  the 
of  repentance,  Luke  iii.  3,  8 ;  Mark  lungs,  and  to  pour  forth  thence, 
i.  9.  Jesus  began  to  preach  and  say,  through  the  lips,  sighs  and  groans,  and 
Repent  ye.  Matt.  iv.  17.  And  He  also  to  beat  the  breast,  and  make  him- 
Slid,  Because  the  kingdom  of  God  is  self  guilty  i/f  all  sins,  when  yet  he  ia 
at  hand,  repent  ye,  Mark  i.  14,  15.  conscious  of  no  one  in  himself?  Does 
Again,  Unless  ye  repent,  ye  will  all  the  diabolical  crew  which  is  in  his  lores 
perish,  Luke  xiii.  5.  Jesvs  instructed  go  out  together  with  his  sighs  1  Do  they 
his  disciples,  that  repentance  and  re-  not  rather  hiss  al  them  and  remain  in 
mission  of  sins  should  be  preached  in  him,  as  before,  as  in  their  own  house  1 
Ms  name,  to  oil  nations,  xxiv.  47 ;  Hence  it  is  manifest  that  such  repent- 
Mark      vi.     12.       Wlierefore     Peter  ance  was  not  mean)  in  (he  Word,  hut 


^'a'^ 


ftj) 


s  A  d     ao      m      be  CO 

k    »        ,. 

but  that  he  may  confess  them  before  abundantly    among   men :    unless  the 

the  Lord,  and  make  supplication  for  wicked  were   chastised  and  punished 

help,  and  from  this  begin  a  new  life,  according  to  the  laws,  with  stripes  or 

wliich  is  the  end  that  was  to  be  attain-  death,  no  city  and  no  kingdom  could 

ed?    This  is  actual  repentance.    Every  subsist.     Man  is  like  a  society  in  the 

man,  after  the  first  stage  of  life,  and  least  form :  unless  he  dealt  with  himself 

more   and    more  as  he  comes  to  the  in  a  spiritual  manner,  as  the  wicked 

exercise  of  his  right  and  his  reason,  may  are  dealt  with  in  a  great  society  in  a 

know  from  baptism,  by  the  washing  of  natural  manner,  be,  after  death,  would 

which  is  meant  regeneration,  that  he  be   chastised  and  punished ;    and  this 

ought  to  proceed  and  do  thus ;  for  al  until,  through  fear  of  punishment,  he 

his  baptism,  his  sponsors  promise  for  does  not  do  evil,  although  he  can  never 

him,  that  lie  shall  renounce  the  devil  be  reduced  to  do  good  from  the  love 

and  all  his  works.     The  like  is  manifest  of  good. 

from  the  holy  supper,  before  the  worthy        532.  VII,  That  true  Repentance 

celebration  of  which,  ail  are   admon-  is,  to  explore  wot  only  the  Acts  op 

ished  to  repent  of  their  sins,  turn  them-  onk's  Life,  but  also  the  Intentions 

selves  to  God,  and  begin  a  new  life,  op  his  Will. 

And  it  is  also  manifest  from  the  deca-        That  true  repentance  is,  to  explore 

logiie,  or  catechism,  which  is  in  the  not  only  the  acts  of  one's  life,  but  also 

hands  of  all  Christians,  where,  in  six  the  intentions  of  his  will,  is  because  the 

preceptsof  the  decalogue,  nothing  else  understanding  and  the  will  make  the 

is   commanded,  but  that  men   should  acts ;  for  man  speaks  from  thought  and 

not  do  evils;  and  unless  man  removes  acts   from  will;    wherefore  speech  i;' 

evils  by  repentance,  he  cannot  love  his  thought  speaking,  and  action  is  will 

neighlwr,  and  stil!  less  God ;  when  yet,  acting ;    and  because   the  words  and 

on  these  two  commandments  hang  the  actionsare  thence,  it  follows  indubitably 

law  and  the  prophets;  that  is,  the  Word,  that  those  two  are  what  sin,  when  the 

and,  consequently,  salvation.     If  actual  body  sins,.   And  also  a  man  can  repent 

rpppntance    be    performed    at    stated  of  the  evil*:  which  he  has  done  with  the 

f  body       d      11   I     k      d      11      I     b 
pp         hmlffi                   n          fl  Ik  ffh  If 

hllypp  dfhf  dbd  dl  w  } 


p  II  d    p        d   h 


hvv.~.oo^le 


374                                        Concer  ing  litj  a  tance 

by  repentance,  A  man  explores  the  Those  two  loves  also  adorn  ttemselves 
intentions  of  his  will,  while  lie  explores  with  shining  gonns  and  coats  as 
his  thoughts,  for  the  intentions  maniJest  the  devil  trom  magicdl  tantasy  does 
themselves  in  them ;  as  while  he  thinks  among  his  own  and  dmoug  others  whom 
wills  and  intends,  revenge,  adultery  he  wishes  to  mock  But  it  is  well  to 
theft,  false  witness,  and  the  desires  for  be  known  that  those  two  loves  may 
those  things,  and  also  blasphemy  reij^  more  with  the  little  than  with  the 
against  God,  the  holy  Word  and  the  great  more  nith  the  poor  than  with  the 
church,  and  so  forth  ;  if  he  still  applies  rich,  and  more  with  subjects  than  with 
hisattention  to  it,  and  considers  whether  kings;  for  these  are  born  to  dominion 
he  would  do  those  things,  if  the  fear  of  and  to  wealth,  which  at  length  they 
the  law  and  of  fame  did  not  oppose,  look  Upon  no  otherwise  than  as  auoth- 
and  then,  after  such  scrutiny,  thinks  er  looks  upon  his  household  and  po»- 
that  he  will  not  do  them,  because  they  sessions,  whether  he  be  a  governor,  a 
are  sins,  he  performs  true  and  interior  general,  a  captain  of  a  vessel,  yea,  even 
repentance ;  and  still  more  when  he  is  a  poor  husbandman.  But  the  case  iii 
in  the  delight  of  those  evils  and  at  the  different  with  kings  who  aspire  to  do 
same  time  in  the  liberty  of  doing  them,  minion  over  the  kingdoms  of  others 
and  then  resists  and  abstains.  He  The  reason  that  the  intentions  of  the 
who  repeatedly  exercises  this,  finds  the  will  are  to  be  explored,  is,  because  the 
delights  of  evils,  when  they  return,  un-  love  resides  in  the  will,  for  the  will  is 
delightful,  and  at  length  condemns  the  receptacle  of  it,  as  was  showr. 
them  to  hell.  This  is  what  is  meant  above.  Every  love  thence  breathes  forth 
by  these  words  of  the  Lord ;  Whosoever  its  delights  into  the  perceptions  and 
wiUjindhisUfe,3hallloseit;<mdiDhoso-  thoughls  of  the' uoderstanding;  for 
ever  shall  lose  Ms  life,  for  my  sake,  shall  these  do  nothing  from  themselves,  but 
Jindit,M3.tt.x.Z9.  He  who  removes  the  from  the  will,  for  they  favor  it,  and  con- 
evils  of  his  will  by  repentance,  is  like  sent  to  and  confirm  all  the  things  which 
him  who  seasonably  pulls  up  the  tares  are  of  its  love :  wherefore  the  will  is  the 
sown  in  his  field  by  the  devil,  whence  house  itself,  in  which  man  dwells,  and 
the  seeds  implanted  by  the  Lord  God  the  understanding  is  the  entry,  throng 
the  Savior  find  a  free  soil  and  grow  up  which  he  goes  out  and  comes  in. 
into  a  harvest.  Matt.  xiii.  ^  to  3L  Thence  it  is,  that  it  was  said,  that  the 
533.  There  are  two  loves,  which  for  intentions  of  the  will  should  be  explor- 
a  long  time  have  been  rooted  in  the  ed ;  and  when  they  are  explored  and 
human  race,  the  love  of  ruling  over  all,  removed,  man  is  elevated  from  the  nat- 
and  the  love  of  possessing  the  goods  of  ural  will,  in  which  hereditary  and  ac- 
all.  The  former  love,  if  it  have  the  tual  evils  reside,  into  a  spiritnal  will,  by 
reins  freely,  rushes  on  even  so  far  that  which  the  Lord  rtforms  and  regenerates 
it  would  be  the  God  of  heaven ;  and  the  natural,  and  by  means  of  this,  the 
the  latter  love,  if  it  have  the  reins  free'v,  sensual  and  voluntary  things  of  the 
rushes  on  so  far  that  it  would  be  ti.e  body,  thus  the  whole  man. 
God  of  the  world.  To  these  two  loves,  534.  Those  who  do  not  explore 
all  the  other  evil  loves,  which  are  hosts,  themselves,  are  in  comparison  like  sick 
are  subordinate.  But  it  is  very  difficult  people,  in  whom  the  blood,  in  conse- 
to  explore  those  two,  because  they  re-  quence  of  obstruction  in  the  smallest 
side  most  interiorly,  and  hide  them-  vessels,  is  vitiated,  whence  atrophy, 
selves;  for  they  are  like  vipers  conceal-  sleepinessofthe  limbs,  and  acutechronic 
ed  in  a  rock  full  of  holes,  which  retain  diseases  arising  from  the  thickness, 
their  poison  that  when  any  one  lies  tenacity  acrimony  and  acidity  of  the 
down  upon  that  rock  they  m-iy  inflict  humors  and  thence  of  the  blood ;  but 
deadly  wounds  and  draw  themaelvea  those  who  do  explore  themselves  also  as 
back.  They  are  also  Ike  the  sirens  to  the  intentions  of  the  will,  in  compar- 
of  the  ancients  who  allured  men  by  ison  are  like  those  who  are  cured  of 
singing     and    thereby    killed    them  those  diseases,  and  return  into  the  lifb 


[lostBcb,  Cookie 


Cortcsrnirtg  Repentan-.^.  375 

in    which    tliey    were    when    young,  found  as  few  aa  the  doves  in  a  spacioiia 

Those  who  rightly  explore  themselves,  desert.     Some  said  that  they  could  iu- 

are  like  ships  from  Ophir,  laden  with  deed  do  that,  but  that  they  could  not 

gold,  silver  and  precious  things;    but  explore  themselves  and  confess  their 

before  they  have  explored  themselves,  sins  before  God.      But  still  all  thos« 

they  are  like  ships  loaded  with  £lth,  in  who  do  good  from  religion,  avoid  actual 

which  are  carried  off  the  dirt  and  dung  evils;  and  yet  how  very  seldom  they  re- 

of  the   streets.      Those   who   explore  fleet  on  the  interior  things  which  are  of 

themselves     interiorly,     become     like  the  will,  believing  that  they  are  not  in 

mines,  all  (ne  sides  of  which  glitter  evils,  because  they  are  in  good;  yea, 

with  the  oros  of  noble  metal ;  but  be-  that  the   good  covers  the  evil.     But, 

fore,  they  are  like  stinking  bogs,  in  my  friend,  the  £tst  thing  of  charity  is, 

which     are     water-snakes    and    ven-  to  shun  evUs;  this  the  Word  teaches, 

omous    serpents    which    glitter    with  and    also  the  decalogue,  baptism,  the 

their  scales,  and  noxious  insects  which  holy  supper,  and  also  reason;  for  how  can 

shine  with  their  wings.      Those  who  any  one  shun  evils  and  put  them  away 

do  not  explore  themselves,  are  like  the  from  him,  without  some  self-inspection ! 

dry  bones  in  the  valley;  but  after  they  And  how  can  good  he(,ome  good,  un 

have  explored  themselves,  they  are  hke  les^i  it  be  inwardly  purihed '     I  know 

the  same  bones,  upon  which  the  Lord  that  the  pious,  and  also  tho^  of  -lound 

Jehovah  gave  sinews,  brought  on  flesh,  reason,  while  they  read  this,  will  a'^aent 

and  covered  with  skin,  and  into  which  and  see  it  aa  genuine  truth,  but  that^ 

He  pat  breath,  and  they  lived,  Ezek  still  few  will  do  so 
xxxvii.  1  to  14.  5J6    But  still  all  who  do  good  from 

535.  VIII.  That  those  also  per-  religion,  not  only  Christians,  but  also 

FORM  Repentance  who  do  not  kx-  pagans,  are  accepted  by  the  Lord,  and 

pLoitR  Themselves,  BUT  STILL  DESi'.T  are  adopted  after  death,  for  the  Lord 

FROM  Evils,  because  they  are  Sins  ,  said,  I  teat  hungry/,  and  ve  gave  Me  to 

AND  THAT  THIS  Rbpentancb  IS  DONE  eat ;  I  wos  thirsty,  and  ye  gave  Me 

Bv  THOSE  WHO  DO   TUB    WoRKS   OP  dvttik !  I  wos  a  Stronger,  and  ye  tooJc 

Charity  from  Religion.  Me  in;  na&ed,  and  y&  clothed  Me;  1 

Since  actual  repentance,  which  is  to  was  sick,  and  ye  visited  Me;  Imas  in 

explore  one's   self,  to   know   and   ac-  prison,  and  ye  came  to  Me.     And  He 

knowledge   his   sins,  to   make  suppli-  said.  Inasmuch  as  ye  have  done  it  to 

cation  to  the  Lord,  and  to  begin  a  new  one  of  my  least  brethren,  ye  have  done 

life,  is  very  difficult  in  the  Reformed  it  to  Me.     Come,  ye  blessed,  possess,as 

Christian  world,  for  several  reasons,  of  an  inheritance,  the  kingdom  prepared 

which  in  the  last  article  in  this  chapter,  for  you  from  the  foundation  of  the 

therefore  an  easier  kind  of  repentance  world,  Matt,  xxv.  31  to  the  end      To 

will  be  proposed;  which  is,  that,  when  the  above  I  shall  add  thi=  news      All 

any  one  revolves  evil  in  his  mind  and  those  who  do  good  from  religion   after 

intends  it,  he  should  say  to  himself,  "  I  death  reject  the  doctrine  of  the  present 

think  of  this  and  I  intend  it;  but  because  church  concerning  three  divine  persons 

it  is  a  sin,  I  will  not  do  it."     By  this  from  eternity,  and  also  its  faith  applied 

the  temptation  injected  from  hell  is  to  those  three  in  order,  and  turn  them- 

b'roken,    and   its   further   entrance    is  selves  to  the  Lord  God  the  Savior   and 

prevented.     It  is  wonderful,  that  every  receive    with    pleasure    tho  e    things 

one  can   chide  another,  who  intends  which  are  of  the  New  Church      But 

evil,  and  say,  "  Do  not  do  this,  because  the  rest,  who  have  not  exerci'sed  charity 

t  *    a  sin '"and  yet  with  difficulty  can  from  religion,  are  hearts  of  adamant 

ay       ohmself    le        on      1  ecause  thus   hard.     These   first  go   to  three 

1         o  es    he  w  II   b       la      nly  the  Gods,  afterwards  to  the  Fither  onl>, 

lough    nex     o    ho  hea   n        It  was  and  at  last  to  none      The  Lord  God 

u     d    n     he   sp         I   w    H,  who  the  Savior  they  regird  as  only  the  Son 

ould  do    h  3  o  he       and     \  }    were  of  Mary  by  her  marriagi  with  Joaeph, 


.,^le 


376  Concernmg  Repentanre 

and  not  as  the  Son  of  ^:iA;  and  then  o  Ij        d  h  f   m 

all  the  things  of  the  IT.'.w  Church,  good  relig    n  p    d     f      d      h 

and  true,  they  shake  off,  and  presently  b  !  ly  I        d    n 

join  themselves  to  the  spirits  of  the  th        h      y       d  h  m 

dragon,  and  are  d-iven  away  with  them  sp      ual        d  h     p         1        1 

into  deserts  or  into  caverns,  which  are  jo         h     Lo  d  d  1 

in   the  outermost  bounds  of  what   is  n         1        1  N  g    d 

called  the  Christian  world  ;  and  aiier  a  is  fl    h     1 

time,  because  they  ace  separated  from  bu     p  1  goo  nes  f  1       p 

the  new  heaven,  they  rush  into  villa-  bo  w     f    h     L    d      Th  1 

nous  deeds,  and  are  therefore  let  down  do  1      good  bar  y  f  m      1  g 

into  hell.      Such  is  the  lot  of  those  and  h  1     b  f        h  y  I 

who  do  not  perform  the  works  of  char-  re         did  f     1       N 

)ty  fr.»ii  religion,  va  consequence  of  a  Ch      h  1     L     1        y  b 

oelief  that  no  one  can  do  good  from  li        d  I       b  oo 

himself,  unless  it  be  meritorious ;  and  al  h      h  f  d     1  h 

thence  they  omit  those  works,  and  herd  bedt  noble  fruit  ol  small  size,  which, 

together    with    the    goats,    who    are  nevertheless,  are  carefully  preserved  in 

condemned,    and     cast    into    eternal  gardens.    Andalsothey  may  beliVcned 

tire,  prepared  for  the  devil  and  his  an-  to  olive-trees  and  fig-trees,  in  forests ; 

ffels,  because  they  did  not  the  things  and  also  to  fragrant  herbs  and  balsamic 

that  the  sheep  did,  Matt.  xxv.  41  and  plants  upon  hills.     They  are  like  little 

the  following  verses.      It  is  not  said  chapels  or  houses  of  God,  in   which 

there  that  they  did  evils,  but  that  they  pious  worship  is  performed ;    for  they 

did  not  do  goods,  and  those  who  do  not  are  the  sheep  on  the  right  hand,  and 

do  good  from  religion,  do  evil;  Since  the  rams,  which  the  he-goats  attack, 

MO  one  can  serve  two  lords,  hut  he  will  according  to  Daniel,  viii.  2  to  14.     In 

hale  one  and  love  tlie  other;  or  he  will  heaven  they  are  clothed  with  garments 

ckone  to  one  and  neglect  the  other,  of  a  red  color,  and  after  they  have  been 

Malt-  vi.  34.    Jehovah  says  by  Isaiah,  initiated  into  the  goods   of  the  New 

Washyowrsdves,ma'ke yourselves  clean;  Church,  they  are  clothed  with  garments 

remove  the  evil  of  your  works  from  be-  of  a  purple  color ;  which,  as  they  re- 

fore  my  eyes;  cease  to  do  evil ;  leant  to  ceive  truths  also,  become  beautifully 

do  good:  and  then,  though  your  sins  be  tinged  with  yellow. 
as  scarlet,  they  shall  become  tohite  as        538.  IX.  That  Confession  ought 

snow;  though  they  be  red  nice  crimson,  to  be  made  before  the  Lord  Gob 

they  shall  be  like  wool,  i.  16,  17,  18.  the  Savior,  and  then  Sui'PtiCATiON 

And  to  Jeremiah,  Stand  in  the  gate  for    Help    and   Power    to    resist 

of  the  house  of  Jehovah,  and  proclaim  Evils, 

there  this  word;   Thus  said  Jehovah        The  reason  that  the  Lord  God  the 

of  hosts,  the  God  of  Israel,  Make  your  Savior  is  to  be  addressed,  is,  because 

ways  and  your  works  good,  and  trust  He  is  the  God  of  heaven  and  earth,  the 

ye  not  in  the  words  of  a  He,  by  saying.  Redeemer  and  Savior,  who  has  om- 

The  temple  of  Jehovah,  the  temple  of  nipotence,  omniscience,  omnipresence, 

Jehovah  is  sire  (that  ia,  the  church);  mercy   itself,   and   at  the  same    time 

after  stealing,  Mlling,  and  swearing  by  righteousness ;  and  because  man  is  his 

a  He,  will  ye  then  come  and  stand  in  creature  aud  the  church  his  fold ;  and 

this  house,  upon  which  my  name  is  He  has  many  times  commanded,  in  the 

named,  and  say.    We   are  delivered,  new  covenant,  that  men  should  address, 

whik  ye  do  all  those  abominations  1  Is  worship   and   adore   Jlim.      That    he 

this  house  become  a  den   of  robbers?  alone  should  be  addressed,  He  enjoined 

Behold,  I  also  have  seen,  saith  Jehovah,  by  these  words  in  John  ;   Verily,  verily 

vii.  2,  3,  4,  9,  10,  11.  I  say  to  you,   he   that  entereth    not 

537.  It  is  to  be  known,  that  those  through  the  door  into  the  shcepjold,  hul 

who  do  good  from   natural   goodness  climheth  up  some  other  way,  he  ■  is  a 


b,C.OOglc 


Concerning  RepeMance.  377 

fitief  and  a  roblitr;  but  he  that  goeth  that  tlie  Lord  would  show  mercy,  give 
hi  through  the  door,  is  the  shyikerd  of  power  to  resist  the  evils  of  Which  he 
the  sheep.  I  am  the  Door ;  ^  any  one  has  repented,  and  supply  inc'inatioD  and 
enter  tkroiti^h  Me,  he  shall  be  saved  and  affection  to  do  good,  Since  man  without 
shall  jirul  jtasture.  The  thief  covteth  Him  cannot  do  any  thiitg,  John  xv.  5. 
not  but  thA  he  may  steal.  Mil  and  de-  Confession  wilt  he,  that  he  sees,  knows 
stray.  I  have  come  that  tltey  may  haee  and  acknowledges  his  evils,  and  finds 
life  and  abundance.  I  am  the  good  himself  a  miserable  sinner.  There  is  no 
Shepherd,  s.  1,  3,  9,  10,  11.  That  need  of  enumerating  sins  before  the 
maa  ought  not  to  climb  up  any  other  Lord,  nor  of  supplicating  for  their  re- 
way,  is,  that  he  should  not  to  God  the  mission.  The  reason  that  there  is  rio 
Father,  because  He  is  invisible,  and  need  of  enumerating  the  sins,  is  be- 
thonce  inaccessible,  and  incapable  of  cause  the  man  has  searched  and  seen 
conjunction ;  and  therefore  He  came  them  in  himself,  and  thenee  they  are 
into  tlie  world,  and  made  himself  visi-  present  to  the  Lord,  because  they  are 
ble,  accessible,  and  capable  of  conjunc-  present  to  himself.  The  Lord  also  led 
lion,  which  was  solely  for  the  end  that  him  in  searching,  and  opened  them, 
nian  might  be  saved ;  for  unless  God  and  inspired  him  with  sorrow,  and 
he  approached  in  thought  as  Man,  all  together  with  this  with  the  endeavor  to 
idea  concerning  God  is  lost;  it  falls  desist  from  thera  and  begin  a  new  hfe, 
lik^  the  sight  info  the  universe,  thus  There  are  these  two  reasons  why  s op- 
inio empty  nothing,  or  into  nature,  or  plication  for  the  remission  of  sins  need 
into  some  objects  within  nature.  That  not  be  made  before  the  Lord :  first, 
God  himself,  who  irom  eternity  is  One,  because  sins  are  not  abolished  but  re- 
came  into  the  world,  is  clearly  manifest  moved;  and  they  are  removed,  as  man 
from  the  nativity  of  the  Lord  the  Savior,  afterwards  desists  from  them  and  enters 
in  that  He  was  conceived  from  the  upon  a  new  life ;  for  there  are  in- 
power  of  the  Most  High  by  the  Holy  numerable  concupiscences,  involved  in 
Spirit,  and  that  thence  his  Human  was  every  evil,  which  cannot  be  removed 
born  of  the  Virgin  Mary;  whence  it  in  a  moment,  but  successively,  as  man 
follows,  that  his  soul  was  the  Divine  suffers  himself  to  be  reformed  and  re- 
Itself,  which  is  called  the  Father,  for  generated.  The  other  reason  is,  that 
God  is  indivisible,  and  that  the  Human  the  Lord,  because  He  is  Mercy  itself, 
bt>rn  thence,  is  the  Human  of  God  the  remits  to  all  their  sins,  nor  imputes  one 
Father,  which  is  called  the  Son  of  God,  to  any;  for  He  says.  They  know  not  ^ 
Luke  i.  33,  34,  35.  Hence  it  follows  what  tlirydo;  (but  still  they  are  not 
^ain,  that  whilst  the  Lord  God  the  therefore  taken  away;)  for  He  said  to 
Savior  is  addressed,  God  the  Father  is  Peter,  when  he  asked  how  often  he 
sddressed  also.  Wherefore  He  answer-  should  forgive  his  brother  his  tres- 
ed  Philip,  when  he  requested  (hat  He  passes,  whether  till  seven  times  1 1  say 
would  show  the  Father :  He  that  not  to  thee,  till  seven  times,  but  until 
leelh  Me,  seeth  the  Father;  how  then  seventy  times  seoen.  Matt,  xviii,  21, 
sayest  thou.  Show  us  the  Father?  Be-  22  ;  why  should  not  the  Lord?  But 
lieeest  thou  not,  that  I  am  in  the  Father  still  it  is  not  hurtful  for  any  one  whose 
•md  the  Father  in  Me.  Beliene  Me,  conscience  is  burdened,  to  enumerate 
that  I  am  in  the  Father  and  the  Father  his  sins  before  a  minister  of  the  church, 
in  Me,  John  xiv.  6  to  11,  But  more  for  the  sake  of  absolution  and  ailevia- 
raay  be  seen  concerning  this  subject  in  tion ;  because  he  is  thus  introduced 
the  chapters  concerning  God,  the  Lord,  into  the  habit  of  examining  himself, 
Ihe  Holy  Spirit,  and  concerning  the  and  of  reflecting  upon  his  daily  evils. 
Trinity.  But  this  confession  is  natural ;  but  that 

i)3y,  There  are  two  duties,  which  it  above  described  is  spiritual. 
is  mcumhent  on  man  to  do  after  ex-        560.  To  adore  any  vicar  upon  earth, 

vhich  are  supplication  and  or  to  invoke  any  saint,  as  God,  is  of 

SupPLicATiiiN    wil!    be,  no  more  avail  in  heaven  than  to  make 


-"-■^'a'' 


378                                       ConcemiTtg  Repentance. 

Biipplicalioii  to  the  sun,  moon  and  stars,  injurious  to  the  merit  ol  Christ: 
and  to  ask  a  diviner  for  an  answer,  and  and  this  is  implanted  in  the  common 
to  believe  his  word,  which  is  vain,  people  although  they  are  ignorant  of 
This  would  be  also  like  worshipping  a  the  mystical  things  of  ih.it  faith,  by 
temple,  and  not  God  in  the  temple,  these  words  merely,  that  "  Faith  alone 
And  it  would  be  like  supplicating  the  saves;  and  Who  can  do  good  of  him 
servant  of  a  king,  who  carries  in  his  self  t"  Thence  it  is,  that,  with  the  Re- 
hand  his  sceptre  and  crown,  for  the  formed,  repentance  is  lik*^  a  bird's  nest 
honors  of  glory,  and  not  the  king  him-  with  the  young  ones,  forsaken  by  the 
self.  And  this  would  be  as  useless  as,  birds,  which  were  taken  by  the  fowler 
abstractedly  from  the  subjeoti,  to  kiss  and  killed.  Tothiscause  aiolheris  add- 
the  splendor  of  purple,  the  glory,  light  ed,  that  a  Reformed  man,  so  called,  aa 
and  golden  rays  of  the  sun,  and  a  mere  to  his  spirit,  in  the  spiritual  world,  is 
Dame.  Let  those  who  do  such  things,  among  no  others  than  his  like,  who 
consider  these  words  in  John :  We  put  such  things  into  the  ideas  of  his 
abitU  in  the  truth,  in  Jesus  Christ,  thoughts,  and  lead  him  away  fiom  tJie 
This  is  the  true  God  and  eterncd  life,  track  to  self-inspection  and  examina- 
Little  children,,  keep  yourselves  from  tion, 

S(fo&,  1  John  V.  20,  21.  562.1  have  asked  many  of  the 
561.  X.  That  actual  Repentance  Reformed,  in  the  spiritual  world,  why 
JE  IT  they  did  not  perform  actual  repent- 
Dip-  ance,  when  yet  this  was  enjoined  upon 
NOT  them  both  in  the  Word  and  at  their 
DONE  IT.  baptism,  and  also  before  the  holy  com- 
Actual  repentance  is,  to  examine  munion  in  all  their  churches ;  and  they 
one's  self,  to  know  his  sins,  to  con-  have  answered  various  things.  Soke, 
fess  himself  before  the  Lord,  and  thus  "  That  contrition  is  sufficient,  and  then 
to  begin  a  new  life ;  it  is  that  accord-  the  oral  confession  that  he  is  a  sinner." 
ing  to  the  description  of  it  in  the  fore-  Some,  "  That  such  repentance,  because 
going  pages.  To  those  in  the  Re-  it  is  performed  by  man  operating  from 
formed  Christian  world,  by  which  are  his  own  will,  does  not  coincide  with 
meant  aJl  who  are  separated  from  the  the  faith  universally  received."  Some, 
Roman  Catholic  church,  and  also  to  ''Who  can  explore  himself,  when  he 
those  of  that  church  who  have  not  knows  that  he  is  mere  sin  T  This  would 
performed  any  actual  repentance,  this  be  like  casting  a  net  into  a  lake  full 
actual  repentance  is  extremely  difficu]t.  of  mud,  from  the  bottom  to  the  top,  in 
The  reason  is,  because  some  are  not  which  are  noxious  worms."  Some, 
willing,  and  some  are  afraid,  and  dis-  "  Whocansothoroughlyinspecthimself 
use  renders  man  inveterate,  and  in-  as  to  see  in  himself  the  sin  of  Adam, 
duces  unwillingness,  and  at  length  con-  from  which  all  his  actual  evils  have 
sent  from  the  reasonings  of  the  under-  flowed?  Are  not  these,  together  with 
standing,  and  with  some,  sorrow,  dread  that,  washed  away  by  the  waters  of 
and  terror  on  account  of  it.  Theprin-  baptism,  and  wiped  off  and  covered 
cipal  cause,  that  actual  repentance  is  over  by  the  merit  of  Christ?  What 
so  extremely  difficult  in  the  Reformed  (hen  is  repentance,  but  an  imposition 
Christian  world,  is  their  failh,  that  which  grievously  troubles  the  coiiscien- 
repentance  ^id  charity  contribute  noth-  tious'?  Are  we  not  by  the  gospel 
ing  to  salvation,  but  ftith  alone ;  from  under  grace,  and  not  under  the  hard 
the  imputation  of  which,  follow  the  law  of  that  repentance?"  Besides 
remission  of  sins,  justification,  reno-  otherthings.  SowEsaid,  "Thitwhen- 
valion.regeneration,  sanctification,  and  ever  they  intended  to  examine  them- 
eternal  salvation,  without  man's  co-  selves,  a  dread  and  terror  would  seiz* 
operating  of  himself  or  as  of  himself;  them,  as  if  Ihey  saw  a  monster  by  thn 
this  their  dogmatists  call  a  useless  side  of  their  bed  at  the  dawn  of  day." 
thing,   and    opposite,   repugnant,  and  Hence  were  made  known    the  causes 


^'a'^ 


Cmcermng  Nfjiftttanct                                    379 

why  actual  tepentance,  in  the  Re-  ahoea  to  lake  3  jouinpj  oi  raany  miioa, 
formed.  Christian  world,  is  as  it  were  whiJe  one  who  is  aoci  "itomeii  to  ride 
oiit  of  use  and  rejected  And  I  i^ked,  in  a  coacli,  can  with  difficulty  run 
in  their  presence,  some  who  were  slowly  from  onp  street  to  another 
attached  to  the  Roman  Citholic  reli-  Esery  workman,  who  is  diligent  at  hia 
gion,  concerning  their  actuil  contcs=ion  work,  performs  it  w  ith  ease  and  pleas- 
before  their  ministers,  whether  it  was  ure,  and  when  he  goes  away  Irom  il 
difficult.  And  they  replied,  that,  alter  he  desires  to  return,  when  anothei, 
they  were  initiated  into  it,  they  were  who  knows  hon  to  do  the  same  work, 
not  afraid  of  recounting  tlieir  sins  be-  but  is  slothful,  can  scarcely  be  forced 
fore  a  confessor  who  was  not  seiere,  and  to  it  It  is  just  mj  in  every  employ- 
that  they  collected  them  together  with  a  ment  and  in  every  study  What  la 
kind  of  pleasure,  and  cheerfully  (old  easier,  lor  any  one  studious  of  piety, 
the  lighter  ones,  but  the  more  grievous  than  to  pray  to  God  t  and  what  is  moti) 
ones  somewhat  timidly ;  and  that,  from  difficult  for  one  who  is  addicted  to  im- 
custom,  they  freely  returned  every  year  piety  T  and  the  reverse  ?  What  priest, 
to  their  appointed  confession,  and  after  when  he  preaches  for  the  first  time 
ab-oludon  to  festivity;  and  also  that  before  a  king,  is  not  afraid^  but  when 
they  look  upon  all  as  impure,  who  are  he  is  accustomed  to  it,  he  goes  through 
not  HiJhog  to  lay  open  the  defilements  it  without  fear.  What  is  easier  for  a 
ol  their  hearts.  After  hearing  these  man-angel  than  to  lift  up  his  eyes  to 
things,  the  Reformed,  who  were  pres-  heaven,  and  for  a  man-devil,  tlian  to 
ent,  fled  iway,  some  laughing  and  cast  down  his  eyes  to  hell?  but  if  he 
■.iieenng,  some  wondering  and  yet  com-  be  a  hypocrite,  he  likewise  can  look 
mending  iilerwards  there  came  up  up  to  heaven,  but  his  heart  is  the  other 
=jme  who  were  attached  to  the  same  way.  The  end  regarded,  and  the  habji 
Lhurch,  but  who,  residing  in  countries  thence,  imbues  every  one. 
amongst  the  Reformed,  according  to  564.  XI.  That  he  who  has  ^fEVEh 
the  usual  practice  there,  did  not  make  pekformbd  Rbpb«tancb,  or  has  not 
a  particular  confession,  as  their  breth-  looked  into  and  examined  himself, 
ren  elsewhere  did,  but  only  a  general  at  length  does  not  know  what 
0  le  before  their  leader ;  these  said  that  damnable  Evil  la,  and  what  saving 
they  could   not   search,    find  out  and  Good  la. 

make  known  their  actual  evils  and  the  Since  few,  in  the  Reformed  Chris- 
wereta  of  their  thoughts,  and  that  they  tian  world,  perform  repentance,  it  is 
felt  it  as  repugnant  and  terrible,  as  it  therefore  added,  that  he  who  has  not 
would  be  to  pass  over  a  ditch  to  a  ram-  looked  into  and  examined  himself,  at 
part,  where  an  armed  soldier  stands  and  length  does  not  know  what  dam- 
cries,  "  Do  not  come  here."  Hence  liable  evil  is,  and  what  saving  good 
now  it  is  manifest,  that  actual  repent-  is ;  for  he  has  no  religion,  from 
ance  is  easy  to  those  who  have  several  which  he  can  know  this.  For  the  evil 
times  done  it,  but  extremely  difficult  which  a  man  does  not  see,  know  and 
to  those  who  have  not  done  it.  acknowledge,  remains ;  and  that  which 
563.  It  is  known  that  custom  makes  remains,  is  rooted  more  and  more, 
a  second  natm'e,  and  that  tlience  that  until  it  obstructs  the  interiors  of 
.3  easy  for  one  which  is  difficult  for  his  mind  ;  whence  man  becomes  firsi 
another ;  thus  also  to  explore  one's  self,  natural,  then  sensual,  and  at  last  cor- 
and  to  confess  the  evils  that  are  dis-  poreal,  and  neither  this  nor  that  knows 
covered.  What  is  easier  for  a  laborer,  any  evil  which  condemns,  nor  good 
a  porter,  or  a  husbandman,  than  to  which  saves.  He  becomes  like  a  tree 
work  with  his  hands  from  morning  till  upon  a  hard  rook,  which  spreads  ita 
evening,  when  yet  a  gentleman  or  a  roots  among  the  holes  of  the  rock,  and 
delicate  man  could  not  do  it  for  half  at  length,  because  moisture  fails,  it 
an  hour  without  fatigue  and  sweat?  withers  away.  Every  man,  properly 
It   is  easy  for  a  footman    with   light  educated,  is  rational  and  moraJ;  but 


lose,  bv  Cookie 


380  Concerning  RepeiUavce. 

there  are  two  ways  to  rationality,  one  scriptlou  of  tile  merely  tiatural-ratiooal 

from  the  world,  tlie  other  from  heaven,  and  moral  man,  who,  viewed  in  himself, 

He  ^ho  is  made  rational    aud  moral  is  sensual,  aiid  if  he  goes  on,  he  b& 

from  the  world,  and  not  from  heaven  comes    corporeal    or  carnal;  but  this 

al.'<o,  is  rational  and  moral  only  with  description  will  be  given  in  a  sketch 

the  mouth  and  gesture,  and  inwardly  divided  into  pails.     The  sensual  is  the 

he  is  a  bea^it,  yea,  a  wild  beast,  because  ultimate  of  the  mind  of  man,  a<lhering 

he  acts  as  one  with  those  who  are  in  to,  and  cohering  with,  the  five   senses 

hell,  where  all  such  are.    But  he  who  of  his  body.     He  is  called   a  sensual 

isrationalandmoralfromheavenaj-o  is  man   who  judges  all  things  from  the 

il                          m          b      u     h  n              h     bod  ,  and  who  believes 

p  w                  n  see  wiih  the  eyes 

d     od                  ^       P  ^<^     **  h            h   hands,  saying  these 

h  m         g      nd    rejecting    every 

h                                                     -U  h                  Th       tenors  of  his  mind, 

dp                     so  whhtrme  light  of  heaven, 

those  who  aie  m  heaven.     Wherefore,  are  closed,  so  that  he  sees  nothing  of 

there  is  a  spiritual-rational  and  moral  the  truth  which  is  of  heaven  and  the 

man,  and  also  a  merely  natural-rational  church.     Such   a  man  thinks  in  the 

and  moral  man ;  and  one  is  not  distin-  outermost  things,   and    not    inwardly 

guished  from  the  other  in  the  world,  from  any  spiritual  light,  because  be  is 

especially  if  he  acquires  hypocrisy  by  in  gross  natural  light ;  thence  it  is,  that 

exercise ;  but  by  the  angels  in  heaven,  he  is  inwajdiy  opposed  to  thos-i  things 

they  are  distinguished  as  well  as  doves  which  are  of  heaven  and  the  church, 

from  owls,  and  as  sheep  from  tigers,  although  outwardly  he  can  ;^eak  in 

The  merely  natural  man  can  see  evils  favor  of  them,  ardently  aeco'ding  to 

and  goods  in  others,  and  also  can  re-  the  hope  of  obtaining  power  ;  nd  opu- 

prove  them,    but    because   he    never  lence  by  them      That  men  of  learning 

looked  into  and  examined  himsel  d       ud            who    have    conhrmed 

does  not  see  any  evil  in  himself;       d  d    p      n  falses,  and  espe- 

if  any  is  laid  open  by  another,  he  h       »h         'e  confirmed  them- 

era  it  over  by  means  of  his  rati  se             ai               ruths  of  the  Word, 

faculty,  as  a  serpent  covers  its  head       b  al    han  others.     That 

dust,  and  immerses  himself  in  it,  sen  u     m                  acutely  and  ingeni- 

hornet  immerses  itself  in  dung.     1  his  ously,  because  their  thought  is  near  the 

is  done  by  the  delight  of  evil,  which  speech,  so  as  to  be  almost  in  it,  and  as 

surrounds   him,  as  a  thick  cloud  sur-  it  were  in  their  lips,  and  because  they 

rounds  a  bog,  and  absorbs  and  sujfo-  place    a!)   intelligence   in   the  speech 

cates  the  rays  of  light.     The  delight  merely   from  the    memory ;    aud   also 

of  hell  is  nothing  else ;  this  is  exhaled  that  they  can  confirm  falses  dexterously, 

thence,  and  it  flows  into  every  man,  and  that  after  confirmation  they  believe 

hut  into  the  soles  of  the  feet,  the  back,  them  to  be  true  ;  but  that  they  reason 

and  the  hinder  part  of  the  head  ;  but  aud   confirm   from  the  fallacies  of  the 

if  it  is  received  by  the  head  in  the  fore  senses,  by  which  the  common  people 

part,  and  by  the  body  in  the  breast,  are  captivated    and   persuaded.    That 

the  man  is  then  enslaved  to  hell ;  the  sensual  men  are  cunning  and  malicious 

reason  is,  because  the  cerebrum  of  man  above  all   others.      That  the   covetous, 

is  dedicated  to  the  understanding  and  the   adulterous  and  the  deceitful,  are 

to  the  wisdom  there,  but  the  certbellum  moatof  all  sensual,  although  they  appear 

to  the  will  and  to  its  love ;  thence  it  is,  before  the  world  as  ingenious.     That 

that  there  are  two  spheres  of  the  brain,  the  interiors  of  their  mind  are  foul  and 

But  that  infernal  delight  ia  amended,  filthy ;  that  by    these  they   communis 

reformed  and  inverted,  solely  by  the  cate  with  the  hells ;  that  in  the  Word 

spiritual-rational  and  moral.  they  are  called  dead.     That  those  who 

5(>5.  There  follows  now   some   de-  are  in  the  hells  are  sensual,  and  the 


^'a'^ 


Concerning  Repentance.                                      331 

more  so,  the  deeper  they  are;  that  the  from  spiritual  madness,  and  ads  from 

sphere  of  infernal  spirits  conjoins  itself  the  natural-moral,   but  loves  from   a 

Mth  the  henbual  ot  man  from  tehmd  perpetual  lust:  his  actions,  viewed  by 

ml  thit    m  the  light  of  heven    tl  e  the  spiritual-ration  a!  man,  are  scarcelj 

1  nder    part   of   their    head    appears  any   thing  else  than,  as  it  were,  tha 

holio\v      That    those    who     rei'ioni.d  dancmg  of  one  who  has  been  bitten  by 

Irora  sensual  things  alone  were  cilled  a  tarantula,  and  is  called  St.  Vitus'a 

by    the     ancients      serpent^i     of    the  dance      Who  does  not  know  that  a 

tree  of    knowledge        Tint    spnsual  hjpocrite  can  talk  about  God,  a  robber 

things  ought  to  be  in  the  la'st  place  about    sincerity,    an   adulterer    about 

and  not  in  the  first    and  that  with  a  chastity,  &c.?   But  unless    man   had 

wise  and  intelligent  man    they  are  m  iho  power  of  shutting  and  opening  the 

the  last  pldce  and  subject  to  the  inte  door  between  his  thoughts  and  words, 

rinrs    but  that  with  an  unwise  man  and  between  his  intentions  and  actions, 

they  are  in  the  fir^t  place  and  predom  and  for  a  door-keeper  there,  prudence 

mate      If  lensual  thmgs   are    in   the  or  cunning,  he  would  rush  more  fliri- 

last  place  that  a  way  is  opened  throuirh  ousiy  than  any  beast  into  wicked  and 

them  to  the  uuder'Jtand  ng  and  tr    h  oruel  deeds.     But  that  door  is  opened 

are  refined  by  the  mod                       n  to  every  one  after  death,  and  then  he 

That  sen-iual  things  st     d        h  appears  such  as  he  was ;  but  he  is  held 

h          Iddi'                g  'Idb           *1                 d  guards 


My 

who 
And 

thus 
enth 


.,gk 


382                                      Concerning  Repentance. 

"  How  can  repentance  be  performed  said  to  me  from  heaven,  *'  You  shall 
without  faitli  1  How  can  Christ,  a  man,  see  and  hear."  And  the  waters,  with 
be  adored  as  God  ?  Since  we  aie  saved  which  they  seemed  to  be  overflowed, 
freely  without  any  merit  of  our  own,  disappeared  before  my  eyes,  because 
what  need,  then,  is  there  of  any  thing  waters  in  ihe  spiritual  world  are  corre* 
but  merely  the  faith  that  God  the  Father  spondences,  and  thence  they  appear 
sent  the  Son  to  take  away  the  con-  around  those  who  are  in  falses.  And 
demnaiion  of  the  law,  to  impute  to  ua  then  they  appeared  to  me  on  a  sandy 
his  merit,  and  thus  to  justify  us  in  his  bottom,  where  heaps  of  stones  were 
night,  and  absolve  us  from  sins  by  the  collected,  among  which  they  were  run- 
declaration  of  a- priest,  and  then  give  ning  and  lamenting  that  they  had  been 
u3  the  Holy  Ghost  to  produce  in  us  ail  cast  out  of  their  great  city.  And  they 
good  1  Are  not  these  things  according  screamed  and  cried, "  Why  is  this  to  usi 
to  the  Scripture,  and  also  according  to  Are  we  not  by  our  faith  clean,  pure, 
reason?"  At  these  words,  the  company  just  and  holyl  Are  we  not  by  our 
standing  by  clapped  their  hands.  I  faith  cleansed,  purified,  justified  and 
heard  these  things,  and  was  not  able  sanctified '("  And  others,  "  Are  we  nol 
to  reply,  because  I  lay  almost  dead,  by  our  faith  made  such  that  we  appear. 
But  after  three  days  and  a  half,  my  are  seen  and  reputed  before  God  the 
spirit  recovered,  and  as  to  it  1  went  Father,  and  declared  before  the  an- 
out  of  the  street  into  the  city  and  said  gels,  clean,  pure,  just  and  holy  1  Are 
again,  "Repent  and  believe  in  Christ,  we  not  reconciled,  propitiated,  expiated, 
and  your  sins  will  be  remitted  to  you,  and  thus  freed,  washed  and  wiped  from 
and  you  will  be  saved  ;  and  if  not,  you  sins?  Is  not  the  condemnation  of  the 
will  perish.  Did  not  the  Lord  himself  law  taken  away  by  Christ?  Why, 
preach  repentance  for  the  remission  of  then,  are  we  cast  into  this  place,  as 
sins,  and  that  men  should  believe  in  condemned  1  We  heard  from  a  bold 
Him  1  Did  Ho  not  command  the  dis-  preacher  of  sin,  in  our  great  city, 
ciples,  that  they  should  preach  the  Beluve  in  Christ,  and  repent?  Did 
same?  Does  not  a  careless  security  we  not  believe  in  Christ,  when  we 
follow  the  dogma  of  your  faith?"  But  believed  in  his  merit?  And  did  we 
they  said,  "  How  you  prate.  Has  not  not  repent,  when  we  confessed  that  we 
the  Son  made  satisfaction ?  And  does  were  sinners?  Why,  then,  has  this 
not  the  Father  impute  it,  and  justify  us,  happened  to  us  V  But  then  was  heard 
who  have  believed  this?  We  are  thus  a  voice  to  them  fiora  the  side,  "Do 
,ed  by  the  spirit  of  grace;  what  sin  you  know  any  sin  in  which  you  are? 
(hen  is  there  in  us  1  what  then  has  Have  you  ever  explored  yourselves  1 
<leath  to  do  ivith  us?  Do  you  com-  Have  you  in  consequence  shunned  any 
prehend  this  gospel,  O  preacher  of  sin  evil  as  a  sin  against  God?  And  he 
and  repentance?"  Bat  then  a  voice  who  has  not  shunned  it,  is  in  it.  Is 
came  forth  out  of  heaven,  saying,  not  sin  the  devil?  Wherefore  you  are 
"  What  is  the  faith  of  an  impenitent  those  of  whom  the  Lord  says,  T?ien 
man,  but  a  dead  faith?  The  end  is  ye  will  begin  to  sat/,  We  have  ealen 
come,  the  end  is  come  upon  you,  who  and  drunk  in  thy  presence,  and  Thou 
are  secure,  unblamable  in  your  own  kasl  taught  in  our  streets.  But  He 
eyes,  justified  in  your  faith,  O  satans."  vdll  say,  /  fell  you,  I  know  you  not, 
And  then  suddenly  a  gulf  was  opened  whence  ye  are;  Depart  from  Me,  all 
in  the  midst  of  the  city,  and  it  enlarged  ye  workers  of  iniquity,  Luke  siii.  26, 
itself,  and  house  fell  upon  house,  and  27,  and  also  Matt.  vii.  22,  23.  Depart, 
they  were  swallowed  up ;  and  presently  therefore,  each  to  his  own  place.  You 
water  bubbled  up  from  the  wide  whirl-  see  the  openings  into  the  caverns; 
pool,  and  overflowed  the  waste.  enter  thither,  and  work  will  be  given 
When  they  were  thus  sunk  and  ap-  there  for  each  of  you  to  do,  and  then 
pareiitly  overflowed,  I  desired  to  know  food  according  to  your  work ;  if  not 
Iheir  condition  in  the  deep  ;  and  it  was  still  hunger  will  compel  you  (o  enter  " 


^'a'^ 


Concerning  Repentance.  ^83 

ine  from  heaven    way,  and  thore  is  no  other,  from  hell 
lio  were  out  of    to  heaven."     It  is  strange  that  the  Re- 
that         t    'ty  wh      1  t'       d    f   m  d  have  a  certain  innate  repug- 

Rev    xi    13       y    g     1     d       B  abhorrence  and  aversion  to  ao- 

bnw  f  asaoc        g  y         I  h       dl     pentanee,  which  is  so  great  thai 

such  pe  30         C      y  d  d     1    y      inot  force  themaelves  to  explore 

that    h  1     wh    I  II  d  1  fvcs  and  see  their  sins,  and  con- 

and      q  dm        nl  dfhm  before  God ;  it  is  as  if  a  horror 

iinp       f     H  b       1  d    se      d  them,  when  they  intend  it.     I 

and  p     H  d  fr         I         I       by  1    h  ked  a  good  many  in  the  spiritual 

repe  d  by  f    1  1     Lo  d  Id  about  il,  and  they  all  said,  that 

Jeaus   CI        ?     A        1      p  tl  s  beyond  their  power.     When 

to  expl  if       k     w      d     c-     1    J  1    ard  that  the  Papists  still  do  this, 

kno   1   Ig    h  k     1         If     h  that  they  explore   themselves 

guilty  cof  h  bf  hliod  dp  nly  confess  their  sins  before  a 
to  in  ]  1       1   !p      d   1     po  f  m     k     hey  wondered  very  much ;  and 

ing   hmdl  d         f         hm        If       re  that  the  Reformed  cannot  do 

and   Id  If  d   all     h  crel  before  God,  although  it  is 

thin^  f  y      ?el  Do  q    lly  enjoined  upion  them,  before  they 

twio        y  h  h      CO        o  the  holy  supper.     And  some 

holy  communion :  and  aAerwards  when  there  mquired  why  this  should  be  j  and 
the  sins  of  which  you  have  made  your-  they  found  that  faith  alone  had  induced 
selves  guilty  recur,  then  say  to  your-  such  a  state  of  impenitence  and  such  a 
selves,  'We  will  not  do  them,  because  heart.  And  then  it  was  given  them  to 
they  are  sins  against  God;'  this  is  ac-  see,  that  those  of  the  Papists  who  adore 
tual  repentance.  Who  does  not  un-  Christ  and  do  not  invoke  saints  ai'e 
(ierstand,  that  he  who  does  not  search    saved. 

out  and  see  his  sins,  remains  in  them  t  After  this  there  was  heard,  as  it 
For  all  evil  is  from  nativity  delightful ;  were,  thunder,  and  a  voice  speaking 
for  it  is  delightful  to  revenge,  to  commit  from  heaven,  saying,  "  We  wonder, 
whoredom,  to  defraud,  to  blaspheme.  Say  to  the  company  of  Protestants, 
especially  to  ride  from  the  love  of  self.  '  Believe  in  Christ,  ana  perform  repent- 
Does  not  the  delight  cause  them  not  to  ance,  and  you  will  be  saved.' "  And  I 
be  seen  t  And  if  by  chance  it  is  said  said  so.  And  moreover  I  said,  "  Is  not 
hat  they  are  sins,  do  you  not  from  their  Baptism  a  sacrament  of  repentance, 
oelight  excuse  them?  Yea,  do  you  not  and  thence  an  introduction  into  the 
strive  to  prove  by  falses  that  they  are  church?  What  else  do  the  sponsors 
not  sins,  and  thus  remain  in  them,  and  promise  for  the  child  that  is  to  be  bap- 
do  them  more  than  before,  and  this  tized,  but  that  hp  will  renounce  the 
even  until  you  do  not  know  what  sin  is,    devil  and  h  k        I  h    H     t 

yea,  whether  there  be  any  sin  ?  The  Supper  a  am  o  p  n  n  nd 
case  is  otherwise  with  every  one  vvho    thence  an  d         n  n 

has  actually  performed  repentance ;  his    Is  it  no         d  h  n      nls 

evils,  which  he  has  discovered  and  ac-    that  they  m        b  m  p        m 

knowledged,  he  calls  sins,  and  therefore    the   work  p        n       b  h 

hrgins  to  shun  and  avoid  them,  and  at    come  to  I    n      h    C  m    he 

length  to  feel  their  delight  undeli^htful ;    universal   d  C  n 

ard,  as  far  as  this  is  the  case,  he  sees    church  h  p 

ard  loves  what  is  good,  and  at  length  not  said  h 
feels  the  delight  of  this,  which  is  ' 
delight  of  the  angels  of  heaven, 
word,  so  far  as  any  one  rejects  the  devil  this  and  that  good  1  Thence  you  may 
to  the  back,  he  is  adopted  by  the  Lord,  know,  that,  as  far  as  any  one  renounces 
and  by  Him  is  taught,  led,  withheld  and  avoids  evil,  so  far  he  desires  and 
from  evil  and  held  in  good ;  this  is  the    loves  good  ;  and  that,  before,  he  does 


.,.^le 


364  Cottcemtng  Repentance. 

not  know  what  good  )s;yea,nor  what  moral  life  in  externals,  and  so liecoiiies 
tvil  is."  a  double  man;  he  becomes  a  sheep  ill 
568.  Sggcnd  Relation.  What  wise  externals,  and  a  wolf  in  internals;  and 
and  pious  man  does  not  wish  to  know  as  it  were  a  golden  box  in  which  there 
the  condition  of  his  life  ^ft'^r  death?  is  poison;  and  he  becomes  like  a  per. 
Wherefore  I  will  manifest  the  genera]  son  having  a  foul  breath  holding  som& 
things,  that  he  may  know.  Every  man,  thing  fragrant  in  his  mouth,  that  it  may 
after  death,  when  he  feels  that  he  still  not  be  perceived  by  the  bystanders; 
lives,  and  that  he  is  in  another  world,  and  like  the  skin  of  a  mousOj  which  is 
and  hears  that  heaven  is  above  him,  scented  with  balsam.  You  said  that 
where  are  eternal  joys,  and  that  hell  is  you  had  lived  morally,  and  that  you  had 
below  him,  where  are  eternal  sorrows,  followed  the  pursuits  of  piety.  But  I 
IS  first  let  again  into  his  externals,  in  ask  whether  you  have  ever  explored 
which  he  was  in  the  former  world;  and  your  iuternal  man,  and  perceived  any 
then  he  believes  that  he  shall  certainly  desires  of  revenging  even  to  death, 
come  into  heaven,  and  he  speaks  intel-  and  of  indulging  lust  even  to  adultery, 
ligently  and  acts  prudently.  And  some  of  defrauding  even  to  theft,  and  of 
say,  "  We  have  lived  morally ;  we  have  lying  even  to  false  testimony.  In  four 
followed  honest  pursuits;  we  have  not  precepts  of  the  decalogue  it  is  said, 
intentionally  done  evil."  Others  say.  Thou  shall  not  do  these  things;  and 
"  Wehave  frequentedtemples;  we  have  in  the  two  last.  Thou  shalt  not  covet 
heard  masses ;  we  have  kissed  holy  them.  Do  you  believe  that  your  inter- 
images;  we  have  uttered  prayers  on  nal  man,  in  these  things,  was  like  your 
our  knees."  And  some  say,  "  We  have  external  ?  If  you  do  believe  this,  per- 
given  to  the  poor  ;  we  have  helped  the  haps  you  are  deceived."  But  to  this 
needy  ;  we  have  read  books  of  piety,  and  they  replied,  "What  is  the  internal 
alao  the  Word ;"  besides  many  other  man  t  Is  not  this  and  the  external  the 
things.  And  after  they  have  said  these  same  one  ?  We  have  heard  from  our 
things,  the  angels  stand  by  them  and  ministers,  that  the  internal  man  is  noth- 
say,  "  All  those  things,  which  you  have  ing  else  than  faith,  and  that  the  piety  of 
mentioned,  you  did  in  externals,  but  the  mouth  and  the  morality  of  the  life 
you  do  not  know  yet  what  you  are  in  are  the  sign  of  it,  because  the  operation 
internals.  Now  you  are  spirits  in  a  of  it."  To  which  the  angels  replied, 
substantial  body,  and  the  spirit  is  your  "Savingfaith  is  in  the  internal  man,  and 
internal  man ;  it  is  this  in  you  which  so  is  charity  ;  and  thence  are  Christian 
thinks  what  it  wills,  and  wills  what  it  faithfulnessand  morality  in  theesternal  ■ 
loves,  and  this  is  the  delight  of  its  but  if  the  above-mentioned  lusts  re- 
life.  Every  man  from  infancy  begins  main  in  the  internal  man,  thus  in  the 
life  from  externals,  and  learns  to  act  will,  and  thence  in  the  thought — conse- 
morally  and  to  speak  intelligently  ;  quently,  if  you  inwardly  love  them, 
and  when  he  has  got  an  idea  of  heaven  and  yet  in  externals  act  and  speak 
and  of  the  blessedness  there,  he  be-  otherwise— then  evil  with  you  is  above 
gins  to  pray,  to  frequent  temples,  and  good,  and  good  is  below  evil ;  where- 
to perform  the  solemnities  of  worship ;  fore,  howsoever  you  speak  as  ftom 
and  still,  when  evils  flow  from  their  understanding,  and  act  as  from  love, 
native  fountain,  he  hides  them  in  the  within  there  is  evil,  and  this  thus  veiled 
Dosom  of  his  mind,  and  also  ingenious-  over ;  and  then  you  are  like  cunning 
ly  veils  them  over  by  reasonings  from  apes,  which  perform  actions  similar  1o 
fallacies,  even  till  he  does  not  know  those  of  men,  but  their  heart  is  far 
that  evil  is  evil.  And  then,  because  fiom  them.  But  what  your  internal 
theevilsareveiledover,andcoveredasit  man  is,  of  which  you  know  nothing, 
were  with  dust,  he  thinks  no  more  because  you  have  not  explored  your- 
about  them,  than  merely  to  take  care  selves  and  afterwards  performed  repent- 
that  they  do  not  appear  before  the  ance,  you  will  see  after  a  while,  when 
world.     Thus  he  only  studies  to  lead  a  you  are  stripped  of  the  external  man 


i/GoogIc 


Concerning  Repentance.  385 

and  let  into  thn  internal ;  and  when  have  cast  off  their  bodies,  as  sloug'h. 

ihis  is  done,  you  will  no  longer  be  ac-  Thence  it  is,  that  heaven  is  arranged 

kvioHfiedged  by  your  aaaociates,  nor  by  in  the  most  distinct  order,  according  to 

yourselvea.      I    have    seen    moral-evil  all  the  varieties  of  the  ioveofgood;  and 

men  then  like  wild  beasts,  looking  upon  hell  as  an  opposite,  according  to  all  the 

the  neighbor  with  cruel  eyes,  burning  varieties  of  the  love  of  evil.     It  is  on 

with   dPddly    hitred    and   blasphemmg  account  of  this  opposition,  that  there  is 

(lod   whom  m  tht,  external  man  they  between  lieaven  and  hell  a  gulf  which 

adired         Having    heird     thia    they  oannjt  be  passed;   for  those  who  are 

retired       and     the     angela    then   said  in  heaven  cannot  endure  any  odor  of 

\oii    vll    see  the  condititn  ot  your  hell  for  it  excites  sickness  of  the  stom- 

I  fp  hereafter     for  in  a  -^l  ort  time  jour  ach  and  vomiting,  and  threatens  those 

external  man  wdl  be  tal  en  from  you  who  inhale  it  with  fainting.     The  like 

•vnd  you  will  enter    into   the  mternal  happens  to  those  who  are  in  he!!,  if  they 

which  IS  now  jour  spirit  chmb  up  over  the  middle  of  that  gulf. 

5f>9    Third  Rclytiov      Every  love  Once  I  saw  a  certain  devil,  appearing 

with  man  exhales  a  delight  by  which  at  a  distance  like  a  leopard,  who,  some 

It  makes  itself  telt  and  it  exhales  it  diys  before,  was  seen  among  the  angela 

hrbt  into  the  spirit  and  thence  into  the  of  the  list  heaven,  and  was  skilled  in 

body     and  (he  delight  of  one  s  love  the  art  of  making  himself  an  angel  of 

together  with  the  pleasantness  of  his  light,  passing  the  middle  of  tl  e  g  If 

thought,  makes  his  life.    Those  delights  and  standing  between  two  ol    e    ee 

and  pleasures  are  fe!t  but  slightly  by  and  not  perceiving  any  od      offe       e 

man,  while  he  lives  in  the  natural  body,  to  his  life.  Tile  reason  w       be  a    e 

because  this  body  absorbs  and  blunts  angels  were  not  present;  b      a    so 

them ;  but  after  death,  when  the  ma-  as  they  came,  he  was  seized       1     o 

terial  body  is  taken  away,  and  thus  the  vulsiona,  and  fell  down,  all  1      I     bs 

covering  or  clothing  of  the   spirit  is  being  contracted ;  and  then  he  apppir- 

removed,  then  the  delights  of  his  love  ed  like  a  great  serpent  writh  nc  h  msell 

and  the  pleasures  of  his  thought   are  into  folds,  and  at  length  tumbl  ng  h  m- 

fuUy  felt  and  perceived;  and,  what  is  self  down  through  a  chas       and    le 

wonderful,  sometimes  as  odors.  Thence  was  taken  up  by  his  associa  e  and 

it  is,  that  all  in  the  spiritual  world  ire  ried  away  into  a  cavern,  v  he  e 

consociated  according  to  their  loves ;  the  stinking  odor  of  his  del  gh    he   e 

in  heaven  according  to  theirs,  in  hell  vived.     Once  also  I  saw  a  ce    a  n  s      n 

according  to  theirs.      The  odors  into  punished  by  his  associates.     I  asked 

which  thedelights  of  thelovesin  heaven  the  cause;  and  it  was  said,  that  he, 

are  turned,  are  all  perceived  like  such  having  stopped  up  his  nostrils,  vvent  to 

fragrances,  sweet  smells,  pleasant  ex-  those  who  were  in  the  ode.  of  heaven, 

halations,  and    delightful   perceptions,  and  that  he  returned,  and  brought  with 

as  are  perceived  in  gardens.  Bower-beds,  him  that  odor  upon  his  clothes.     It  has 

fields  and  woods  in  mornings  in   the  happened  several  times,  that  a  stench, 

lime  of  spring.     But  the   odors   into  as  of  a  dead  body,  from  some  open 

which  the  delights  of  those  loves  which  cavern  of  hell,  has  grazed  my  nostrils, 

are  in  hell,  are  turned,  are  perceived  and  excited  vomiting.     Hence  it  may 

as  noisome,  fetid  and  putrid  stenches,  be  evident  whence  it  is,  that,  in  the 

such  as  from  privies,  dead  bodies,  pond  Word,  smelling   signifies   perception ; 

holes  filled  with  filth  and  dung;  and,  for  it  is  often  said,  that  Jehovah  smelled 

what  is  wonderful,  the  devils  and  satans  a  grateful  odor  from  the  burnt-offerings; 

there  perceive  them  as  balsams,  spices  and  also  that  the  oil  of  anointing,  and 

and  frankincense,  which  refresh  their  the  frankincense,  were  made  of  fragrant 

nostrils  and   hearts.      In  the    natural  things;  and  on  the  other  hand,  that  a 

world,  also,  it  is  given  to  beasts,  birds  charge  was  given  to  the  sons  of  Israel, 

and  worms  to  be  consociated  according  that  the  unclean  things  of  their  camp 

to  odors,  bnt  not  to  men  then  until  they  should  be  carried  out  of  the  camp ;  an,d 
49 


.,gk 


380  CoLceming  R^enlance. 

that  tiiey  should  dig  down,  ajid  cover  the  mind  laughs,  the  faiie  is  cheerful, 

up  tlieir  escreoienta,   Deut.   xxiii.    14,  the  speech  jovial,  the  gesturEB  playful, 

15.    The  reason  was,  because  the  camp  and   the.  whole  man  in  delight.      But 

of  Isiael  represeoted  heaven,  and  the  some  said,  "  Delight  is  nothing  else  than 


:t  out  of  the  camp  represented  hell,  to  feast  and  to  eat  dainties,  and  to  drink 
570.  Fourth  Relation.  Once  1  and  to  be  intoxicated  with  generous 
sjhike  with  a  novitiate  spirit,  who,  wine,  and  then  to  tell  stories  about 
while  he  was  in  the  world,  meditated  various  things,  especially  about  the 
much  about  heaven  and  hell.  By  no-  sports  of  Venus  and  Cupid."  The  no- 
vitiate spirits  are  meant  men  lately  de-  vitiate  spirit,  hearing  these  things,  said 
ceased,  who,  because  they  are  then  to  himself  with  indignation,  "These 
spiritual  men,  are  called  spirits.  He,  answers  are  clownish  and  not  civil ; 
as  soon  as  he  entered  into  the  spiritual  these  delights  are  not  heaven  nor  hell, 
world,  began  to  meditate  in  like  man-  I  wish  I  could  meet  with  the  wise." 
ner  about  heaven  and  hell ;  and  he  And  he  went  away  from  them,  and 
seemed  to  himself,  when  meditating  asked  where  the  wise  were.  And 
about  heaven,  to  be  in  gladness,  and  then  he  was  seen  by  a  certain  angelic 
when  about  hell,  to  be  in  sadness,  spirit,  who  said,  "I  perceive  that  you 
When  he  perceived  himself  to  be  in  the  are  inflamed  with  a  desire  of  knowing 
spiritual  world,  he  immediately  in-  that  which  is  the  universal  of  heaven 
quired,  where  heaven  was,  and  where  and  the  universal  of  hell ;  and  because 
hell  was ;  and  also,  what  the  one  was,  this  is  delight,  I  will  conduct  you  to  the 
and  what  the  other  was.  And  they  re-  top  of  a  hill,  where  those  who  examine 
plied,  "  Heaven  is  over  your  head,  and  effects,  and  those  who  mvestigate 
hell  is  under  your  feet ;  for  you  are  causes,  and  those  who  explore  ends, 
now  in  the  world  of  spirits,  which  is  in  meet  together  every  day.  Those  there 
the  middle  between  heaven  and  hell,  who  examine  effects  are  called  spirits 
But  what  heaven  is,  and  what  bell  is,  of  science  d  b  ly 
we  cannot  describe  in  a  few  words."  and  those  1  n  g 
And  then,  because  he  was  inflamed  called  spi  f  11  g  nd  t>- 
with  the  desire  of  knowing,  he  threw  stractly,  in  II  g  d  V  b 
himself  upon  his  knees  and  prayed  de-  explore  end  II  d  p  f  d 
voutly  to  God,  that  he  might  be  in-  andabslra  ly  w  d  m  D  ly 
structed.  And  lo,  an  angel  appeared  them,  in  h  n  1  1  fr 
^t  his  right  hand,  and  lifted  him  up  and  ends  see  c  d  f  f 
said,  "  You  prayed  that  you  might  be  fects ;  from  h  g  I  h  h 
instructed  concerning  heaven  and  bell,  companies  h  II  Tl  n 
iNttriRE  AND  LEAiiN  WHAT  DELTGHT  [s,  taking  the  n  p  by  h  han  1 
AND  YOU  WILL  KNOW."  And  the  au gel,  be  led  him  to  the  lop  of  the  hill,  and 
having  said  these  words,  was  taken  up.  to  the  company  which  was  of  those  who 
Then  the  novitiate  spirit  said  with  explore  ends,  and  are  called  wisdoms, 
himself,  "What  does  this  mean?  In-  To  these  he  said,  "  Pardon  me  for  com- 
quire  and  karn  what  deUght  is,  and  ing  up  lo  you :  the  reason  is,  because 
tfou  will  know  what  heaven  and  hell  I  have  from  my  childhood  meditated 
are."  Then,  departing  ftom  that  place,  about  heaven  and  hell;  and  I  lately 
he  wandered  about,  and,  addressing  came  into  this  world,  and  some  who 
every  one  that  he  met,  he  said,  "  Tell  were  then  associated  with  me,  said  ihat 
me,  J  pray,  if  you  please,  what  delight  here  heaven  is  over  my  head,  and  hell 
is."  And  some  said,  "Why,  what  a  is  under  my  feet;  but  they  did  not  say 
question  this  is !  Who  does  not  know  what  is  the  quality  of  the  one  and  the 
what  delight  is?  Is  it  not  joy  and  other;  wherefore,  becoming  anxious, 
gladness*  Wherefore  delight  is  delight,  by  constant  thought  concerning  them, 
one  just  like  another ;  we  know  no  I  prayed  to  God ;  and  then  an  anga' 
Others  said,  that  delight  stood  oy  me  and  said,  Inqitirb    and 

a  laughter  of  the  mind;  for- while  learn  what  delight  is,  and  tou  will 


loStBCbX'OO^IC 


Concemiiig  Repentance.                                   387 

KNOW.     I  have  inquired,  but  hitherto  called  blessed,  prosperous  and  happy, 
in  vain.      I   ask,  therefore,  that  you  and  ia  its  derivation,  delightful,  agreea- 
would  teach  me,  if  you  please,  what  ble   and  pleasant;  and  in  a  universal 
T              h  g            B                1  spirits  invert 
p            D                     all  al                                        us  they  turn 
al  ood      to                   the  true  into 
h           T  g                         ng,  for  unless 
g                         goo  m                       ould  not  have 
tr  U3    not    life, 
ae  H                                       t  and  whence 
ai          g  also  what  and 
h  eaven."  Aftei 
as              u                    g  as  conducted 
of  his  love,  so  he  is  man  according  to  to  the  third  compan) ,  where  were  those 
thequaJity  of  his  delight.     The  activity  who  exaraine  effects,  and  are  called 
of  love  makes  the  sense  of  delight ;  the  sciences.     And  these  said,  "Descend 
activity  of  it  in  heaven  is  with  wisdo...,  to  the  earth  helow,  and  ascend  lo  the 
and  the  activity  of  it  in  hell  is  with  in-  earth  above ;  in  these  yon  will  perceive 
sanity;   each  in  its  subjects  exhibits  and  feel  the  delights  both  of  heaven  and 
delight.     But  the  heavens  and  the  hells  of  hell."     But  lo,  at  a  distance  from 
are  in  opposite  delights;  the  heavens  them,   the    earth    then    opened,    and 
being  in  the  love  of  good,  and  thence  through  the  opening  three  devils  ascend- 
in  the  delight  of  doing  good ;  but  the  ed,  appearing  ignited  from  the  delight 
hells,  in  the  love  of  evil,  and  thence  in  of  their  love ;  and  because  the  angels 
the  delight  of  doin"  evil     If  thereforp  who  were  consoclated    with  the    no- 
y       k             h      d  i    h           )            U  spirit,  perceived  that  those  three 
k           11                dhll             Bpd  ntially  ascended  from  hell,  they 
q            d  1          f     h         1       d  I    1  ed      the  devils,  "  Do  not  come  any 
f   m    1           h                   te  hut  from  the  place  where  jou 
d             11  d         11                  I   y  11   something  concerning   your 
h       gh        m    h          A  d  h    d  d  I  gh    ."     And  they  replied,  "  Know 
]        d      d                 1    m        i     Id    1  J          ery  one,  whether  he  be  called 
I;  h               g        d      q         d  g  jd      evil,  is  in  his  own  delight ;  the 
1        h  y  w  uld                  him      bo  fod        called,  in  his,  and  the  evil,  so 
111        Adh          pi        dwll  11  dn  his."     And  the  angels  asked, 
question  they  said      It  is  true  that  he  What  is  your  delight?"     They  said 
h               d     g  h          vas  the  delight  of  committing 
d                     Th     w       fr        wh    h  om,  of  revenging,  of  defrauding, 
d        n  blaspheming.     And  again  they 
g                        p          d     gh  k  d     '  What  is  the  quality  of  those 
ta                        ff        n  d     gh     of  yours  T"     They  said,  that 
d       h  w  re  perceived  by  others  as  fetid 
m    p    aa            d       n  om  dunghills,  as  putrid  smells 
h                           j]         d  d  ad    bodies,    and    as    noisome 
pe      h         d           d  from  stagnant  urine.     And  they 
k  d    '  Are  those  things  delightful  to 
h    b      &               nfl                  h  They  said,  "They  are  mosi 
Th        aso                    so  g     til."     Then   said   they,    "You 
^     h    L    d             fl  k    the  unclean  beasts  that  live  in 
u               hn           h  m        And  they  replied,  "If  we  are, 
h    g         h                       n  but  such  things  are  the  delight 
d  m  n      nd  He                  b  nostrils."      And  they   aiiked, 
fl                    nd       d  m  a  d    h  Wh      more  J"     They  said,  "  It  is 
y       m  or  every  one  to  he  in  his  own 
d       h             h    h    n  d            even  the  most  unclean,  as  ihoy 


,,  Google 


388                                   Concerning  Repentance. 

call  it,  provided  he  do  not  infest  good  angels,   fury  came  upon    the    devils, 

spirits  and  angela ;  but  because,  from  which     appeared     lilce    the    fire    of 

our  delight,  we  could  not  do  otherwise  hatred ;  wherefore,  lest  they  should  da 

than  infest  them,  we  were  cast  into  harm,  they  were  cast  hack  into  hell, 

worlchouses,    where    we    suffer    haid  After  this  the  angela  appeared,  who 

things.     The  hindering  and  withdraw-  from  ends  saw  causes,  and  through 

ing  of  our  delights  there  are  what  are  causes  effects,  who  were  in  heaven  over 

called  the  torments  of  hell ;  there  is  those  three  companies ;  and  they  were 

also  interior  pain."     And  they  asked,  seen  in  a  bright  light,  which,  rolling  it- 

"  Why  did  you  infest  the  good  ?"  They  self  down  by  spiral  flexures,  brought 

said  that  "They  could  not  do  otherwise,  with  it  a  round  garland  of  flowers,  and 

It  is  as  if  fury  seized  us,  when  we  placed  it  upon  the  head  of  the  novitiate 

see  any  angel,   and   feel    the    divine  spirit,  and  then  a  voice  came  to  him 

sphere  of  the  Lord  around  him."     To  thence,  "  This  laurel  is  given  to  you 

which  we  said,  "  Then  you  are  also  for  this  reason,  hecause  from  childhood 

like  wild  beasts."    And  presently,  when  you  have  meditated  about  heaven  and 

they  saw  the  novitiate  spirit  with  the  hell." 


./Google 


CoJtcemms:  Reformation  and  Regeneration. 


CHAPTER  X. 

CONCERNING  REFORMATION  AND  EEGENERATION. 


571.  After  Repentance  has  been 
treated  of,  Retormation  and  Regener- 
ation are  next  to  be  treated  of  in  their 
order,  because  these  iollow  repentance, 
and  by  repentance  they  are  gradually 
promoted.  There  are  two  state-  which 
man  is  Co  enter  and        d  h  1 

from  natural  he  become     p        J      h 
Arst  state  is  called  Ref  d 

the  other  Rggeneratj  A 

the  first  state  looks  Irom  h  I 

the  spiritual,  and  desire      h  h 

other  state,  he  becomes   p  I 

ral.     The  first  state  is      m  d  by    h 
truths  which  will  be  of  f    1    by     h    1 
he  looks  to  charity ;  the      1 
formed  by  the  goods  of  J        d 

from  these  he  enters  into   1  f 

faith ;  or,  what   is  the  fi 

state  is  of  thought   fro  d 

standing,  but  the  other        f  1 
the  will.    When  this  st       b  d 

advances,  a  change  is     ff       d 
mind ;  for  a  turn  is  mad     be  1 

the  love  of  the  will  flow  h 

derstanding,  and  impel         d  I    d 
to  think  in  accordance      d     gr 
with  its  love ;  wherefore        f  h 

^ood  of  love  then  acts    h     fi 
and  the  truths  of  faith    h  d  so 

far  the  man  is  spiritual       d 
creature ;  and  then  he  a       f   m     h 
ity,  and  speaks  from  faith       d  f    I     I 
good  of  charity,  and  per  h  h 

of  faith,  and  is  then  in    I      L    d       d 
in  peace,  and  thus  rege  d      Th 

man  who  in  the  world  1       be  h 

first  state,  after  death  ca    be  d       d 

>  the  other;  but  he   wl      h 

o  the  first  sta  h  Id 

cannot,  after  death,  be  i       d       d 
the  other,  thus  cannot  b 
Theso  two  states  may  b 
with  the  progression  of  1    h 


in  the  ddjb  in  the  time  of  spring;  the 
first  with  the  ddwning  of  the  day  or 
the  time  of  cook-crowing;  the  other 
inth  the  morning  and  the  time  of  sun- 
rising,  and  the  progression  of  this 
state  with  the  progression  of  the  day 

and  thus  into  light  and  heat. 
I         y  be  compared  also  with  a  crop 

which  is  first  an  herb,  then  it 

g  to  prickly  heads  and  ears  of 

CO  d  afterwards  in  these  the  grain 

f   m  d ;  and  also  with  a  tree,  which 

ti       fa  the  seed  grows  out  of  the 

h      fterwards  it  becomes  a  stalk, 

f    m     1  ch  branches  shoot  forth,  and 

h  adorned  with  leaves,  and  then 

bl       ms,  and  in  the  inmost  of  the 

fl  t  begins  fruits,  which,  as  they 

The  first  state,  which  is  that 

f    nation,  may  be  compared  also 

h  h    state  of  a  silk-worm,  when  it 

d  ut  of  itself   and   unfolds  the 

h      d    of  silk  ;  and,  after  its  industri- 

1      r,  fliea  away  into  the  air,  and 

h  s    itself,   not  as   before   from 

I  but  from  the  juices  in  flowers. 

5        I.  That  a  Man,  uNi.r,sa  he  is 

AIN,  AND  AS  IT.  WERE  CRRATED 
I  W       ANNOT  ENTER  INTO  THE  KlNG- 

GOD. 

Tl     a  man,  unless  he  is  bom  again, 

liter  into  the  kingdom  of  God, 

}      doctrine  of  the  Lord  in  John, 

h  re  these  words :  Jesus  said  to 

N     d    us,   Verily,  verily,  I  say  unto 

h  less  a  man  be  horn  again,  he 

ee  the  kingdom  of  God.  And 

Verily,  verily,  I  say  unto  thee, 

I  man  be  born  of  water  ana 

p         he  cannot  enter  into  the  kingdom 

f  G  d       Tliat    which    is    born   of 

.  f,    1       flesh;  and  that  which  is  bom 

f    I    't    is    spirit,    iiL    3,   5,    6 


bX-oogIc 


390  Concerning  Reformation  and  Iiis;e  eranon. 

By  the  kingdom  of  God,  is  meant  both  and    also  in   Rev    in     14 ,   2  Cor.  y. 

lieaven  and  the  church ;  for  the  king-  16,  17 

dom  of  God  on  earth  is  the  church.  ■     574    That  man  is  to  be  regener 

la  like  manner  in  other  places,  where  ated  is  manifest  from  all  reason  ;  foi 

the  kingdom  of  God  is  named,  as  Matt,  he  is  born  mto  eiil&of  e^eiy  kind  from 

xi.  11;  xii.  38;  xxi.  43;  Luke  iv.  43;  parents,  and  the^e  reside  in  his  natural 

vi.  20;   viii.   1,  10;   ix.  11,  60,  62;  man,  which  of  il&elf  is  diametrically 

xrii.  21 ;  and  elsewhere.     To  be  born  opposite  to  the  spiritual  man  ;  and  yet 

by  water  and  spirit  signifies,  by  the  he  is  born  for  heaven,  and  he  does  not 

truths  of  faith  and  a  life  according  to  come    to    heaven,  unless  he  become 

them.     That  water  signifies  truths,  may  spiritual,  which  is  done  solely  by  regen- 

be  seen  in  the  Apocalypse  Revealed,  eration.     Thence  it  necessarily  follows, 

n.    50,  614,  615,   685,   932.      That  that  the  natural  man  with  its  lusts  is  to 

spiW(  signifies  a  life  according  to  divine  be  subdued,  subjugated  and  inverted; 

truths,  is  manifest  from  the  words  of  and  that    otherwise   man  cannot   ap- 

the  Lord  in  John   vi.  63.     By  Vtrily,  proach  a  single  step  towards  heaven, 

verily    (or   Amen,   mncn),  is  signified  but  lets  himself  down  more  and  more 

that  it  is  truth  ;  and  because  the  Lord  into  hell.     Who  does  not  see  this,  who 

was  Truth  itself,  therefore  He  said  that  believes  that  he  is  born  info  evils  of 

so  often.     He  is  called  also,  the  Amen,  every   kind,    and    acknowledges    that 

Rev.    iii.    14.      The    regenerate    are  there  are  good  and  evil,  and  that  one 

called  in  the  Word  sons  of  God,  and  is  contrary  to  the  other ;  and   if  he 

bom  of    God,    and    regeneration    is  believes  a  life  afl:er  death,  and  hell  and 

described  by  a  new  Iteart  and  a  new  heaven,  and  that  evils  make  hell,  and 

spirit.  goods     heaven.      The    natural    man, 

573,  Since  to  be  created  also  sigtii-  viewed   in   himself,    as  to  his  nature, 

lies  to   be   regenerated,  therefore  it  is  diff"ers    not    at    all    from    the    nature 

said,  who   is   born   again,  and  as   it  of  beasts;  he  is  likewise  a  wild  beast, 

were  created  anew.     That  to  be  created  but  he  is  such  as  to  the  will ;  but  he 

signifies  this  in  the  Word,  is  evident  differs  from  beasts  as  to  the  undeistand- 

from  these  passages:  Create  for  me  ing;  this  can  be  elevated  above  the  lusla 

a  clean  heart,    O  God,  and  renew  a  of  the  will,  and  not  only  see  them,  but 

firm  spirit  in  the  midst  of  me,  Psalm  also  moderate  them.     Thence  it  is  that 

li.   10.    Thou   openest  thy  hand,  they  man  can  think  from  understanding,  and 

are  satisfied  with  good;   Thou  sendest  speak  from  thought,  which  beasts  can- 

forth   thy   spirit,  they  are    ckbatbd,  not  do.     What  man  is  from  birth,  and 

civ.  28,  30.   The  people  that  shall  be  what  he  would  be  if  he  were  notregen- 

ORBATED  tniil  praise  Jah,  oil.  18.  Be-  erated,  may  be  seen  from  savage  beasts 

hold  I  am  about  to  QKEATE  Jerusalem  an  of  every  kind;  that  he   would    be    a 

exultation,  Isaiah  Ixv.  18.    77ius  said  tiger,  a  panther,  a  leopard,  a  wild  boar, 

Jehovah,  thy  Creator,  O  Jacob,  thy  a  scorpion,  a  tarantula,  a  viper,  a  croc- 

Former,    O  Israel,   I  have  redeemed  odile,  fco. ;  wherefore,  unless  he  were 

thee;  every  one  called  by  my  name,  for  transformed  by  regeneration    into    a 

my  glory  I  have  created  him,  xliii.  sheep,  what  else  would  he  be  than  a 

1,7.     That  they  may  see,   know,  at-  devil  among  the  devils  in  hell?  And 

tend,  and  understand,   that  the  Holy  then,  if  the  laws  of  civil  government 

One  of  Israel  hath  created  this,  xli.  did  not  restrain  such,  would  they  not, 

19:  besides  in  other  places;  and  where  from   innate  ferocity,  rush    one  upon 

the  Lord  is  called    Creator,  Former  another,  and  kill  each  other,  or  strip 

aud  Maker.  Thence  it  is  made  mani-  each   other  even   to  the   skin?   How 

fest,  what  is  meant  by  these  words  of  many  are  there  of  the  human  race,  who 

the  Lord  to  the  disciples;  Going  into  were  not  born  satyrs  and  priapuses  oi 

all  the  world,  preach  the  gospel  to  every  four-footed   lizards  1    And    which    of 

CREATURE,  Mark  Kvi.  15,  By  creatures  these  or  those,  unless  he  be  regener- 

are  meant  all  who  can  be  regenerated;  ated,  doea  not  become  an  ape?  Tho 


lostecb,  Cookie 


Cuncernij^g  Reformation  avd  Regeneration.  39! 

external   morality,  which  is   ac<4uired  active  which  acts,  and  something  pas. 

for  the  salte  of  covering  his  internals,  sive  which  acts  from  the  active,  thence 

does  this.  from  both  onfi  action  is  produced  ;  com- 

575.  What  an  unregenerate  man  is,  paratively  as  a  mill  moved  by  a  nheei, 
may  be  further  described  by  these  a  coach  drawn  by  a  horse,  motion  pro- 
comparisons  and  similitudes  in  Isaiah  :  duced  by  an  effort,  an  effect  by  a  cause,  a 
The  cormorant  and  the  bittern  shall  dead  force  acted  upon  by  a  living  force ; 
possess  it,  and  the  owl  and  the  raven  in  general  as  the  instrumental  by  the 
shall  dwell  there.  He  shall  stretch  out  principal ;  that  these  two  together  make 
over  if  the  line  of  emptiness,  and  the  one  action  every  one  knows.  As  to 
plumb-line  of  desolation ;  and  the  thorn,  charity  and  faith,  the  Lord  acts,  and 
shall  come  upon  its  altars,  the  tMsile  man  acts  from  the  Lord,  for  the  activb 
and  the  braille  in  its  fortresses,  and  it  of  the  Lord  is  in  the  passive  of  man  ; 
sliall  become  a  habitation  of  dragons,  wherefore  the  power  of  acting  well  is 
a  court  for  the  daughters  of  the  owl.  from  the  Lord,  and  thence  the  will  of 
And  the  mm  shail  meet  with  the  ijim,  acting  is  as  it  were  man's,  because  he 
and  the  satyr  shall  eneoimter  his  cont-  is  in  free  agency;  from  which  he  can 
panion;  yea,  the  lilitk  shallrest  tltere;  act  together  with  the  Lord,  and  thus 
the  black-bird  shall  build  her  nest  there,  conjoin  himself,  and  he  can  act  from 
and  la^,  and  sit,  and  hatch  in  its  shade,  the  power  of  hell,  which  is  without. 
Yea,  the  kites  shall  be  gathered  together  and  thus  separate  himself  The  ac« 
there,  one  with  his  companion,  xxxiv.  tion  of  man,  concordant  with  the  action 
1 1,  13,  14,  15.  of  the  Lord,  is  what  is  here  meant  by 

576,  II.  That  tub  new  Genera-  cooperation ;  that  this  may   be  more 
TION  OR  Creation  is  ErpECTEo  by  clearly  perceived,  it  will  be  illustrated 
THE   Lord  alone   by  Charity   and  still  more  by  comparisons  below. 
Faith,   as   the    two    Means,  with  577.  From  these  things  this  also  fol- 
THE  Cooperation  op  Man.  lows,  that  the  Lord  is  continually  in 

That  regeneration  is  effected  by  the  the  act  of  regenerating  man,  because 
Lord  alone,  by  charity  and  faith,  fol-  He  is  continually  in  the  act  of  saving 
lows  from  what  was  demonstrated  in  him;  and  no  one  can  be  saved,  unless 
the  chapters  concerning  Faith  and  con-  he  be  regenerated,  according  to  the 
cerning  Charity,  and  particularly  from  Lord's  own  words  in  John,  That  he 
this  there ;  ITiat  the  Lord,  charity  who  is  not  born  again,  cannot  see 
and  Jaith  make  one,  like  life,  uiill  and  the  kingdom  of  God,  iii.  3,  5,  6,  Re- 
understanding ;  and  that  if  they  are  generation,  therefore,  is  the  njeans  of 
divided,  each  of  them  perishes,  like  a  salvation,  and  charity  and  faith  are  the 
pearl  reduced  to  pmoder.  These  two,  means  of  regeneration.  That  regen- 
chsiity  and  faith  are  called  means  be-  eration  follows  the  faith  of  the  present 
cause  they  conjoin  man  with  the  Lord  church  which  is  without  the  cooper- 
ind  cau!<e  charity  to  be  fharitv  and  ation  of  min  is  a  vanity  of  vanities, 
faith  to  be  faith  and  this  cannot  be  Action  and  cooperation  such  as  hare 
lone  unle'is  man  also  have  a  part  in  been  descnbed  may  be  seen  in  eiery 
regeneration  wherefore  it  is  said  thing  which  is  in  any  activity  and 
TBith  the  cooperation  of  man  In  the  raobilit)  "^uch  i"  the  action  and  coop- 
chapters  which  precede  the  coopert-  eration  of  the  heart  and  its  artery  the 
Hon  of  man  with  the  Lord  has  oc  heart  acts  and  the  artery  from  its  cov- 
ers onally  beon  mentioned  bit  be  ermg^i  or  coats  cooperates  thence  is 
caui^e  the  human  mind  IS  such,  that  it  circulation  The  case  is  similar  with 
does  not  perceive  it  otberwiae  than  that  the  lungs  the  air  act*  from  its  incum- 
man  fT  m  pn  eight  of  its 
theref  m  d  s  with  the 
ed.  m  f]  CO  d  presently 
all  ac  n  ft  h  the  ribs; 
passiv        h                             so  every  incin- 


.,.^le 


3'j2  Concerning  Refo 

brane  ia  the  bodj :  thus  the  meninges 
of  the  brain,  the  pleura,  the  peritonajum, 
the  diaphragm,  and  the  ■other  mem- 
branes which  cover  the  viscera,  and 
which  inwardly  compose  them,  act  and 
are  acted  upon,  and  thus  cooperate,  for 
they  are  elastic ;  thence  their  existence 
and  subsistence.  The  case  is  similar 
in  every  fibre  and  nerve,  and  in  every 
muscle,  yea  in  every  cartilage-  that  in 
each  of  these  there  is  ai^tion  and  co 
operation  is  known.  There  is  such 
cooperation  also  in  every  senae,  lor  the 
organs  of  sense,  like  the  organs  ol 
motion  of  the  body,  consist  of  fibres, 
membranes  and  muscies  but  to  de 
scribe  the  cooperation  of  each  is  need 
less,  for  it  is  known  that  light  acts  in 
the  eye,  sound  in  the  ear,  odor  in  the 
nosCrii,  taste  in  the  tongue,  and  that 
the  organs  adapt  themselves  to  them, 
whence  is  sensation.  Who  cannot 
thence  perceive,  that  unless  there  were 
such  action  and  cooperation  with  the 


and  Regtneraiwn. 

delight  of  evil  and  the  false,  these,  il 
those  delights  and  pleasantnesses  should 
be  intruded,  would  be  distressed  and 
tormented,  and  at  length  would  fall 
into  a  swoon ;  that  organism,  because 
it  consists  of  perpetual  spiral  lines, 
would  with  such  persons  involve  itself 
inCo  spires,  and  would  be  tortured  like 
a  serpent  upon  a  heap  of  ants.  That 
it  is  so,  has  been  made  evident  to  me 
from  much  experience  in  the  spiritual 
world. 

579.  III.  That,! 


in  Hue 


h      p 


of  the  brain,  th 
not  existJ  For  1  f  '^f 
into  that  spiritu  I 
cause  this  coop 
thought  is  perc       i 
which  is  there  w      h 
determined    into 
acted,  and  man  d  1 
himself,  he  would 
any  more  than 
pie  when   the 
this  indeed,   fron 
the  sound  from  i 
were  an  echo,  bu 
mon.     Such  would 


Id 


n  a    ock 


L    d  by 

and  faith. 

578.  It  may  be  illustrated  also  by 
comparisons,  what  man  would  be,  if  he 
did  not  cooperate  with  the  I.ord  :  when 
he  perceives  and  feels  any  spiritual 
thing  of  heaven  and  the  church,  it 
would  be  as  if  something  disagreeable 
or  discordant  flowed  in,  and  as  stench 
into  the  nose,  discord  into  the  ear, 
deformity  into  the  eye,  and  something 
nasty  into  the  tongue.  If  the  delight 
of  charity  and  the  pleasantness  of  faith 
should  flow  into  the  spiritual  organism 
of  the  mind  of  thtse  who  are  in  the 


HIS   State. 

That  these  things  may  be  under- 
stood, something  is  to  be  premised 
concerning  redemption.  The  Lord 
came  into  the  world  principally  for 
these  two  purposes,  that  He  might  re- . 
move  hell  from  angel  and  man,  and 
that  He  might  glori^  his  Human.  For 
before  the  coming  of  the  Lord,  hell  had 
p  so  as  to  infest  the  angels  of 
h  d,  by  interposition  between 

h  d  the  world,  to  intercept  the 

ation  of  the  Lord  with  the 
f    1  e  earth ;  whence  no  divine 
h       d  good  could  pass  through  from 
1     L    d  o  men ;  thence  a  total  dam- 
n  h  eatened    the  whole  human 

n      could   even  the  angels  of 
I  h    e  long  subsisted  in  their  in-  ' 

y      Therefore,  that  hell  might  be 
d     and  thus    that    impending 
d  be  taken  away,  the  Lord 

the  world  and  removed  hell 
d       bj  gated   it,  and  thus  opened 
h  that  aiierwards  He  could 

b    p  with  the  men  of  the  earth, 

d  hose  who  would  live  accord- 

ing to  his  commandments,  consetjucnt- 
Iv  regenerate  and  save  them ;  for  those 
are  saved  who  are  regenerated.  Thus 
this  is  understood.  That  because  ait 
have  been  redeemed,  all  can  be  regener- 
ated; and  because  regeneration  and 
salvation  make  one,  that  all  can  be 
saved.  This,  therefore,  which  the 
church  teaches,  that  without  the 
coming  of  the  Lord  no  one  could  have 
been  saved,  is  to  be  thus  understood, 
that  no  one  without  the  coming  of  tb« 
Lord   could   have   been    regenerated. 


-■^'S'^ 


Concerning  Rtfonaation  and  Regeneration.  393 

Ab  U)  the  other  end  for  wliich  the  Lord  are  given ;  to  Christians,  in  the  Word  ; 
came  into  the  world,  which  is.  That  and  to  the  Gentiles,  in  each  one's  re* 
He  might  glorify  his  Human,  it  was  ligion,  which  teacties  that  there  is  a 
because   He  thus  became  Redeemer,  God,  and  precepts  concerning  good  and 
Regenerator  and  Savior  to   eternity;  evil.      Hence  this  follows,  that  every 
for  it  is  not  to  be  believed,  tliat  by  the  one  may  be  saved  ;  consequently  that 
redemption  once  wrought  in  the  world,  tjie  Lord  is  not  in  the  fault,  but  man, 
all  after  it  were  redeemed,  but  that  He  if  he  is  not  saved ;  and  man  is  in  the 
eootinually  redeems  those  who  believe  fault  because  he  does  not  cooperate, 
in  Him  and  do  his  words.     Bat  more        58L  That  redemption  and  the  pas- 
may  be  seen  concerning  these  things,  sion  of  the  cross  are  two  distinct  things, 
in  the  chapter  concerning  Reuemj^  and  not  at  all  to  be  confounded,  and 
TiON.  that  the  Lord  by  both  put  himself  into 
580,  That  every  one  can  be  regen-  the  power  of  regenerating  and  saving 
erated,  eacti  according  to  fiis  state,  is  men,  was  shown  in  the  chapter  con- 
because  the  simple  and  the  learned  are  cerning  REOEftSPTioN.     From  the  re 
to  be  regenerated  differently ;  and  also  ceived  faith  of  the  present  church  con- 
those  who   are  engaged   in    different  cerning  the  passion  of  the  cross,  that  it 
studies  and  in  different  offices ;  those  was  redemption  itself,  have  arisen  le- 
who  are  inquisitive  about  the  externals  gions  of  horrible  falsities  concerning 
of  the  Word,  differently  from  those  who  God,  concerning    Faith,    concerning 
are  inquisitive  about  its  internals ;  those  Charity,    and    concerning    the    other 
who  from  parents  are  in  natural  good,  things  wbich   necessarily   depend  on 
differently  from  those  who  are  in  evil;  those  three;  as  concerning  God,  thai 
tliose  who  from  infancy  have  brought  He  concluded   the   condemnation  of 
themselves   into  the   vanities    of    the  the  human  race,  and  that  He  was  will- 
world,  differently  from  those  who  have  uig  to  be  brought  back  to  mercy  by  the 
sooner  or  later    removed    themselves  condemnation  laid  upon  the  Son,  or 
from  them  ;  in  a  word,  those  who  con-,  taken  by  the  Son  upon  Himself;  and 
stitute  the  external  church,  differently  that  those  only  are  saved  to  whom  the 
from  those  who  constitute  the  internal,  merit  of  Christ  is  given  either  by  fore- 
This  variety  is  infinite,  like  that  of  knowledge  or  predestination.      From 
faces  and  dispositions ;  but  still  every  that  fallacy  this  tenet  also  of  that  faith 
one,  according  to  his  state,  may  be  re-  was  hatched,  tliat  those  who  have  been 
generated  and  saved.     That  it  is  so,  gifted  with  that  faith,  were  regenerated 
may  be  evident  from  the  heavens  into  all  at  once,  without  their  cooperating 
which  all  the  regenerate  come,  in  that  at  all;  yea,  that  they  were  thus  at> 
they  are  three,  the  highest,  the  middle,  solved  from  the  condemnation  of  the 
and  the  last ;  and  into  the  highest  those  law,  and  that  they  are  no  more  under 
;ivelove  the  law,  but  under  grace  ;  and  this,  al- 
i,  those  though  tiie  Lord  said  that  He  took  not 
iighbor;  away  even  a  tittle  of  the  law,  Matt.  v. 
practise  18,  19 ;  Luke  xvi.  !7 ;  and  also  com- 
ne  time  manded  the  disciples  that  they  should 
nd,   the  preach  repentance  for  the  remission  of 
lese  are  sins,  xxiv,  47;  Mark  vi.  12;  and  also 
That  all  He  said,  The  kingdom  of  God  is  at 
aved,  js  hand;   repent  and  believe    the   gospel, 
ne  good  Mark  i.  15.  By  the  gospel  is  meant, 
7  man;  that  they  could  be  regenerated,  and 
ne,  and  thus  saved ;  which  could  not  have  been 
tanding  done,  unless  the  Lord  had  performed 
agency  redemption,   that  is,   unless  He   had 
ngs  are  taken  away  power  from  hell  by  combats 
means  against  it  and  by  victories  over  it,  and 


,,  Google 


Concerning  Reformation  and  Regeneration. 


394 

unless  He  had  glorified  his  Hiiuan, 
that  is,  made  it  Divine. 

582.  Teil  me  from  rational  thought, 
what  the  whole  human  race  would  be, 
if  the  faith  of  the  present  church  should 
continue,  which  is,  That  they  were 
redeemed  solely  by  the  passion  of  the 
cross;  and  that  those  who  have  been 
gifted  with  that  merit  of  the  Lord,  are 
not  under  the  condemnation  of  the  law ; 
uid   also  that  that  faith,  concerning 


according  to  the  distinctions  of  regen- 
eration in  heaven,  and  according  to 
the  distinctions  of  its  rejection  in  hell, 
but  a  carnal  life,  thus  like  the  life  of  a 
fish  or  a  crab'? 

5S3.  IV.  That  Regeneration  is 
Mai 


which  n 


r  knows  whether 


in  turn  or  not,  remits  sms  and  regener- 
ates; and  that  tlie  cooperation  of  man 
in  the  act  of  it,  which  is  while  it  is 
given  and  enters,  would  destroy  that 
faith,  and  with  it  would  take  away  sal- 
vation, since  be  would  mix  his  own 
merit  with  the  merit  of  Christ ;  tell  me, 
I  say,  from  rational  thought,  whether 
the  whole  Word,  where  is  principally 
taught  regeneration  by  spiritual  wash- 
ing from  evils,  and  by  exercises  of 
charity,  would  not  thus  have  been  re- 
jected? What  then  is  the  decalogue, 
the  principle  of  reformation,  more  than 
the  paper  which  is  sold  at  the  shops  of 
hucksters,  and  is  formed  into  wrappers 
around  spices  1  What  then  i=  religion 
but  a  man's  lamentation  that  he  is  a 
sinner,  and  supplication  that  God  the 
Fa  he  ould  have  mercj  for  the  ^ake 
of  1  Son  s  pa  sion  '  Thus  something 
of    1  e  mou  h  o  ly  from  tlie  lungs,  and 

o  1  n  of  deed  from  the  heart  And 
wha    hen    s    edemption,  but  a  pdpal 

ndalgence  o  more  than  the  flogging 
of  one  monk  f  the  whole  company, 
as  is  done.  If  thit  faith  alone  regen- 
erated man,  and  not  repentance  and 
charity,  what  then  is  the  internal  man, 
which  is  his  spirit  that  live  after  death, 
but  like  a  cit)  set  on  fire  the  rubbish 
of  which  make*  the  external  man'  or 
like  a  held  or  a  plain  latd  waste  by 
palmer-worms  and  locusts'  Such  a 
man  appears  before  the  angfls  just  as 
if  he  cherished  a  serpent  in  his  bosom 
and  put  his  garment  over  it  that  it 
might  not  appear  and  ol^o  like  one 
who  sleeps  as  a  sheep  with  a  »olf ,  or 
like  one  who  lies  down,  under  a  beau- 
tiful coverlet,  in  a  shirt  woien  of  spi- 
ders' ftei  a  And  what  then  i«  the  life 
afii-r  death,  when  all  are  distinguished 


CAnjtiED  IN  THE  Womb, 

BORN  AND  EDUCATED. 

There  is  with  man  a  perpetual  cor- 
respondence between  those  things 
which  are  done  naturally  and  those 
which  are  done  spiritually ;  or  those 
which  are  done  in  the  body  and  those 
which  are  done  in  the  spirit.  The 
reason  is,  because  man  is  born  spiritual 
as  to  the  soul,  and  is  clothed  with  a 
natural  which  constitutes  his  material 
body;  wherefore,  when  this  is  put  off, 
his  soul,  clothed  with  a  spiritual  body, 
comes  into  a  world  where  all  things 
are  spiritual,  and  is  there  associated 
with  its  like.  Now,  because  the  spir- 
itual body  is  to  be  formed  in  the  mate- 
rial body,  and  is  formed  by  the  truths 
and  goods  which  flow  in  from  the  Lord 
through  the  spiritual  world,  and  are  re- 
ceived by  man  inwardly  in  such  things 
of  hini  as  are  from  the  natural  world, 
whiLh  are  called  civil  and  moral  it  iif 
manliest  how  its  formation  is  effecteu 
And  because  as  wjs  said,  there  is  a 
perpetual  correspond en(,e,  with  man 
betwten  those  things  which  are  done 
naturally  and  those  which  are  done 
spiritually,  it  follows  that  there  is,  as 
It  were,  a  conception  carrying  m  the 
womb,  birth  and  ediioatidn  It  n 
from  that  cause,  that  in  the  Word  by 
natural  births  are  meant  spiritual 
births  which  are  of  good  and  truth, 
for  whatever  is  extant  in  the  sense  of 
the  letter  of  the  Word,  which  is  natu- 
ral, involves  and  signifies  that  which  is 
spwitual  That  in  all  and  every  part  of 
the  sense  of  the  letter  of  the  Word, 
there  is  a  spiritual  sense,  was  fiilly 
shown  m  the  chapter  concerning  the 
SiCRED  Scripture.  That  the  natural 
births  named  in  the  Word,  involve  , 
spiritual  births,  manifestly  appears  from 
these  passages  there :  We  have  eoneeiv' 
id,  we  have  been  in  travail,  we  have  as 
tt  were  hrought  forth,  we  have  tioi 
wrought    salvation,     Isaiah  xxvi.   IS 


-■^'iS'^ 


Concerning  Jii 

At  the  presence  of  tie  Lord  the  earth 
bringeth  forth,  Psalm  cxiv.  7.  Hath 
the  earth  brought  forth  in  one  day  ? 
Shall  I  break  and  not  beget  ?  Shall  I 
cause  to  bring  forth,  and  not  have  shut 
up?  Isaiah  Ixvi.  7  to  10.  Sin  is  in 
travail,  and  will  not  be  able  to  bring 
forth,  Ezek.  XXX.  15,  16.  The  pangs 
of  a  travailing  woman  shall  come  upon 
Ephraim ;  he  is  an  unmse  son,  because 
he  doth  not  stay  Ms  time  in  the  tooinb 
of  sons,  Hosea  xiii.  13;  and  likewise 
in  many  other  places.  Since  natural 
generations  in  the  Word  signify  spirit- 
ual ones,  and  these  are  from  the  Lord, 
thence  he  is  called  the  Former,  and 
Drawer-forth  from  tiie  womb,  which  is 
manifest  from  these  passages :  Jehovah, 
thy  Maker  and  Former  from  tlie  iBomb, 
[saiab  xliv.  3.  He  that  drew  me  out 
from  the  womb,  Psalm  xxii.  9.  I 
have  been  laid  vpon  Thee  from  the 
womb.  Thou  drewest  me  out  from  the 
bowels  of  my  mother.  Psalm  Ixxi.  6, 
Hearken  ye  to  Me,  who  have  been  borne 
from  the  womb,  carried  from  the  belly, 
Isaiah  xln.  3 ;  besides  in  other  places 
Thence  it  is,  th  L 

Father,  as  Isai  h       6  6 


called   sons  a  d 
among     thems 
sxiii.  8;  and 
called  Mother  H 
Kwl  45. 

584.  Hence 
there  is  a  corre  po 
ura!   generation 
tions ;  and  beca 
denoe,  it  follow 


and  Regeneration. 


395 


of  man  with  all  the  things  that  are  in 
the  vegetable  kingdom;  wherefore  also 
in  the  Word  man  is  described  by  a 
tree,  his  truth  by  the  seed,  and  his  good 
by  the  fruit.  That  a  bad  tree  may  be 
as  it  were  born  anew,  and  afterwards 
bear  good  fruit,  is  evident  from  engraft- 
ings  and  inoculations,  in  that  then, 
although  the  same  juice  ascends  from 
the  root  through  the  trunk  even  to  that 
which  is  engrafted  or  moculated,  still 
it  is  turned  into  good  juice  and  makes 
a  good  tree.  The  case  is  similar  in 
the  church  with  those  who  are  engraft- 
ed into  the  Lord,  as  He  teaches  m 
these  words;  /  am  the  Vme,  ye  the 
branches.  He  that  abideth  in  Me,  and  1 
in  him,  the  same  beareth  much  fruit. 
Unless  a  man  abide  in  Me,  he  is  cast 
away  as  a  branch,  and,  being  dried,  is 
east  into  fhefre,  John  xv.  5,  6. 

585.  That  the  vegetations  not  only 
of  trees,  but  also  of  all  shrubs,  corre- 
spond to  the  prolifications  of  men,  has 
been  taught  by  many  of  the  learned ; 
wherefore  I  shall  add  something  con- 
cerninir  these  in  the  place  of  a  con- 
and  in  all  other  sub- 
g  able  kingdom,  there 
s,  the  male  and  the 

m  one  there  is  male ; 

h  or  the  ground,  is  the 

CO  m  thus  as  it  were  the 

m  eceives  the  seeds  of 

pe       hem,  carries  them  as 

mb,  and  then  nour- 

h  rings  them  forth,  that 

o  open  day,  and  after- 
n  and  sustains  them. 


nthe  H 


may  not  only  b 


1  that 


5  and 


are ;   but  what 

cerning  Rcge 
that  the  seed  o 
wardly  in  the 
formed  in  the  w 
ferrcd  into  the 
itself  with   a 

comes  into  the 


ike  blood,  and  thus 

a  body  furnished  with 

ody  is  the  stalk  itself, 

and  their  twigs  are 

T  e  leaves  which  it  puts 

after  birth    are   ir 

gs;  for  as  the  heart 

s  does  not  produce 

,  and  by  these  vivify 

does  not  cause  the 

■egetate  without  the 

fl  wers  which  preceda 

means  of  decanting 


lose,  bv  Cookie 


Concerning  Heformation  and  Regeneratton, 


lite  juice,  iis  blood,  and  of  separating 
the  grosser  parts  of  it  from  the  purer, 
uid  of  forming  for  the  influx  of  tliese 
in  their  boaoin  a  new  little  stalk,  through 
which  the  deosnted  juice  may  flow  in, 
and  thus  begin  and  successively  form 
the  fruit,  which  may  be  compared  to  a 
testicle  in  which  the  seeds  are  perfect- 
ed. The  vegetative  aoul,  which  reigns 
moat  inwardly  in  every  particle  of  the 


i 


la 

f   1 


I 


Id    wl     b    be 


bl    k 


lyn 


1  mother,  or  as  the  fe- 
male, this  shall  be  illustrated  by  the 
like  in  bees.  These,  according  to  the 
observation  and  testimony  of  SwAMMER- 
DAM,  in  his  Books  op  Natvre,  have 
only  one  common  mother,  from  whom 
all  the  offspring  of  the  whole  hive  are 
produced.  Since  these  little  animals 
have  only  one  common  mother,  why 
should  not  all  plants  1  That  the  earth 
is  a  common  mother,  may  be  illustrated 
also  spiritually ;  and  it  is  illustrated 
by  this,  that  the  earth  in  the  Word  sig- 
nifies the  church,  and  the  church  is  the 
common  mother,  as  she  is  also  called 
in  the  Word.  That  the  earth  signifies 
the  church,  consult  the  Apocalypse 
auvE-v-i^o,  n.  US5,  902,  where  it  is 
shown.  But  that  the  earth,  or  ground, 
can  enter  into  the  inmost  of  the  seed, 
even  to  its  prolific  principle,  and  draw 
this  out  and  carry  it  around,  is  because 
every  particle  of  dust  or  pollen  exhales 
from  its  essence  something  fine,  like 
an  effluvium,  which  penetrates ;  this  is 
done  from  the  active  force  of  the  heat 
from  the  spiritual  world. 
586.  That  man  can  b 
oqly  successively,  may  be  illustrated  by 
all  and  each  of  the  things  that  exist  in 
the  natural  world.     A  tree  cannot  grow 


into  a  tree  in  one  day ;  but  ii  grows  first 
from  the  seed,  aflerwards  from  the  root, 
then  from  the  shoot,  from  which  is 
formed  the  stalk,  and  from  this  proceed 
branches  with  leaves,  and  at  last 
flowers  and  fruits.  Neither  does  whea. 
or  barley  rise  into  a  harvest  in  one 
day.  A  house  is  not  built  in  one  day ; 
neither  does  man  attain  to  his  stature 
in  one  day,  much  less  to  wisdom ;  nor  is 
he  church  instituted  and  perfected  in 
ne  day ;  nor  is  there  any  progression 
o  an  end,  unless  there  be  a  beginning 
s  a  starting  point.  Those  who  con- 
eiie  otherwise  of  regeneration,  do  not 
know  any  thing  concerning  charity  and 
faith,  and  concerning  the  growth  of 
ach  according  to  the  cooperation  of 
man  with  the  Lord.  Hence  it  is  man- 
fest,  that  regeneration  is  effected,  com- 
paratively, as  man  is  conceived,  carried 
a  the  womb,  born  and  educated. 
587.  V.  That  the  first  Act  of 

HE  NEW  GeNERATJON  19  CALLED  REF- 
ORMATION, WHICH    !S    OP    THE    UnDER- 


IB    CALLED    Rl 

OP  THE  Will,  and  thence  op  the 
Understanding. 

Since  reformation  and  regeneration 
are  treated  of  here  and  in  the  following 
articles,  and  reformation  is  ascribed  to 
the  understanding,  and  regeneration  to 
the  will,  it  is  necessary  that  the  dis- 
tinctions should  be  known  which  are 
between  the  understanding  and  the 
will,  and  these  have  been  described 
above,  n.  397 ;  wherefore  it  is  advised, 
that  that  be  Grst  read,  and  afterwards 
what  is  in  this  article.  That  the  evils 
into  which  man  is  born,  are  generated 
in  the  will  of  the  natural  man,  and 
that  the  will  brings  the  understanding 
to  favor  itself  by  thinking  in  agreement, 
was  also  there  shown ;  wherefore,  that 
man  may  be  regenerated,  it  is  neces- 
sary that  this  should  be  done  by  the 
understanding,  as  by  a  mediate  cause, 
and  this  is  done  by  the  information 
which  the  understanding  receives,  first 
from  parents  aad  masters,  aflerwards 
from  the  reading  of  the  Word,  from 
preaching,  books  and  conversation. 
Those  things  which  the  understanding 
thence    receives,    are    called    truths 


^'S'^ 


Concerning  Reformation  and  Ri 

wherefore  it  is  the  same,  whether  it  be  stinct ;  ati!!  leas  could  he  know  those 
said,  that  reformation  is  effected  by  the  things  which  are  of  God,  and  by  them 
understanding,  or  whether  it  be  said,  Grod,  and  thus  be  conjoined  to  Him  and 
that  it  is  effected  by  the  truths  which  live  to  eternity.  For  man  thinks  and 
the  understanding  receives;  for  truths  wills  as  of  himself,  and  this,  as  of  him- 
teach  man  in  whom  and  what  he  should  self,  is  the  reciprocal  of  conjunction ; 
believe,  and  also  what  he  should  do,  and  for  conjunction  without  a  reciprocal,  ia 
thus  what  he  should  will ;  for  whatever  not  possible ;  as  there  can  be  no  con- 
any  one  does,  he  does  it  from  the  will  junction  of  what  is  active  with  what  is 
according  to  the  understanding.  Since,  passive  without  adaptation  oi  applica- 
therefore,  the  will  itself  of  man  ia  evil  tion.  God  alone  acts,  and  man  suffers 
from  nativity,  and  because  the  under-  himself  to  be  acted  upon,  and  cooper- 
standing  teaches  what  is  evil  and  good,  ates  in  all  appearance  as  from  himself, 
and  he  is  able  to  will  the  one,  and  not  although  inwardly  from  God.  But 
to  will  the  other,  it  follows  that  man  is  from  these  things,  rightly  perceived,  it 
to  be  reformed  by  the  understanding,  may  be  seen  what  the  love  of  man's 
But  as  long  as  any  one  sees,  and  ac-  will  is,  if  it  be  elevated  by  the  under- 
knowledges  in  his  mind,  that  evil  is  standing,  and  also  what  it  is,  if  it  be 
evil,  and  good  good,  and  thinks  that  not  elevated;  thus  what  man  is. 
good  is  to  be  chosen,  so  long  that  state  589,  It  is  to  be  known  that  the  fac 
is  called  reformation;  but  when  he  ulty  of  elevating  the  understanding 
wills  to  shun  evil  and  do  good,  the  state  even  to  the  intelligence  in  which  the 
oi  regeneration  begins.  angels  of  heaven  are,  is  from  creation 
688.  For  this  end  there  is  given  to  inherent  in  every  man,  in  the  bad  as 
man  the  facalty  of  elevating  the  under-  well  as  the  good  ;  yea,  also  in  every 
etanding  almost  into  the  light  in  which  devil  in  hell,  for  all  who  are  in  hell 
the  angels  of  heaven  are,  that  he  may  were  men ;  this  has  often  been  shown 
see  what  he  ought  to  will  and  thence  to  me  by  lively  experience.  But  that 
to  do,  in  order  that  he  may  be  prosper-  they  are  not  in  intelligence,  but  in  Jn- 
ous  in  the  world  in  time,  and  Messed  sanity,  in  spiritual  things,  is  because 
after  death  to  eternity.  He  becomes  they  do  not  will  good,  but  evil ;  and 
prosperous  and  blessed,  if  he  procures  thence  they  are  averse  to  know  and 
for  himself  wisdom,  and  keeps  his  will  understand  truths,  for  truths  are  in  fa- 
in obedience  to  it;  but  unprosperous  vor  of  good  and  against  evil.  Hence 
and  unhappy,  if  he  puts  his  understand-  also  it  is  manifest,  that  the  first  thing 
ing  under  obedience  to  the  will ;  the  of  the  new  generation,  is  the  reception 
reason  is,  because  the  will  from  nativity  of  truths  in  the  understanding,  and  that 
inclines  to  evils,  even  to  enormous  the  second  is,  that  he  wills  to  do  ac- 
ones ;  wherefore,  unless  it  were  re-  cording  to  truths,  and  at  length  to  do 
strained  by  the  understanding,  man,  them.  But  yet  no  one  can  be  said  to 
left  to  the  freedom  of  his  own  will,  be  reformed  by  the  mere  knowledges 
would  rush  into  wicked  deeds,  and,  from  of  truths ;  for  man,  from  the  faculty  of 
his  innate  savage  nature,  would  plunder  elevating  the  understanding  above  the 
and  massacre,  for  his  own  sake,  all  love  of  the  will,  can  apprehend  them 
who  do  not  favor  him  and  indulge  his  and  also  speak,  teach  and  preach  them 
inordinate  desires.  Moreover,  unless  but  he  is  reformed  who  is  in  the  affer-- 
the  understanding  could  be  perfe  ed  on  of  1  fo  he  sake  of  h  f 
ieparalely,  and  the  will  by  it  man  h  s  ff  on  conjo  ns  self  w  1  1  e 
would  not  be  man,  hut  a  beat^  fo  w  1  and  f  goes  on  conjo  n  he 
without  that  separation,  and  withou  he  H  o  he  und  land  ng  and 
ascent  of  the  understanding  abo  e  he  e  ene  a  on  b  g  n  Bu  1  o 
will,  he  would  not  be  able  to  think  and  e  npoeesadspef  d  I 
from  thought  to  speak,  but  only  o  be  Id  n  ha  f " 
sound  his  affection;  nor  would  he  '  """  " 
able  to  act  from  rea<ion,  but  from  i 


.,yle 


398  Concemmg  Reformation  and  Regeneration. 

of  the   will  Qot  elevated  by  it,  wil!  be  that  is,  not  from  his  speech,  but  from 

illustrated  b)  comparisons.     He  is  like  his  deeds;  for  the  Lord  says,  Beieare 

an  t*agle  Ojiiig  on  high,  but  as  boon  as  of  false  prophets,  vih>  come  to  you  in 

he   sees   food    below,   such   as    hens,  s/ieep's  clothing,  but  inwardly  tltey  art 

young  swans,  yea,  lambs,  in  a  moment  ravening  wolves.      FVom  their  frui/f 

he  descends  and  devours  them.     He  is  i/e  shall  know  them,  Matt.  vii.  15,  16. 
also  like   an  adulterer,  who  keeps  a        591.  VI.  That  the  Internal  Man 

harlot  concealed  below  in  the  cellar,  is   first  to  be  reformed,  and  by 

and   by  turns  ascends  to  the  highest  this  the  Extehnal,  awd  that  Man 

story  of  the  house,  and,  with  those  who  is  thus  regbnehated. 
stay  there,  in  the  presence  of  his  wife.        That  the  internal  man  is  first  to  be 

he  speaks  wisely  concerning  chastity ;  regenerated,  and  by  it  the  external,  is 

and  by  and  by  he  suddenly  letires  from  commonly  said  in  the  church  at  this 

the  compaJiy  and  indulges  his  lascivi-  day ;  but  by  the  internal  man  nothing 

ousness  below  with  the  harlot.     He  is  else  is  thought  of,  than  faith,  which  is, 

also  like  the  flies  of  a  bog,  which  fly  in  that  God  the  Father  imputes  the  merit 

a  column  over  the  head  of  a  running  and  righteousness  of  his  Son,  and  sends 

horse,  which,  when  the  horse  stops,  de-  the  Holy  Spirit.     This  faith,  they  be- 

scend  and  immerse  themselves  in  their  lieve,  makes  the  internal  man,  and  that 

bog.  Such  is  the  man  who  is  in  eleva-  from  it  flows  the  external,  which  is  the 

tion  as  to  the  understanding,  but  the  natural  moral  man,  and  that  this  is  an 

love  of  the  will  sinlis  below  to  the  foot,  appendage  of  that;  comparatively,  like 

immersed   in   the   unclean  things  of  the  tail  of  a  horse  or  an  ox,  or  like  the 

nature  and  the  libidinous  things  of  the  tail  of  a  peacock  or  bird  of  paradise, 

senses.      But   because    they   shine   as  which  is  continued  to  the  soles  of  its 

from  wisdom,  as  to  the  understanding,  feet  without  cohering.     For  it  is  said 

and  the  will  is  contrary  to  it,  they  may  that  charity  follows  that  faith,  but  if 

be  likened  also  to  serpents,  which  shine  charity  from  the  will  of  man  enters, 

with  scales,  and  to  Spanish  flies,  which  that  faith  perishes.     But  because  no 

glitter  as  from  gold,  and  also  to  the  other  internaJ  man  is  acknowledged  in 

i^isyii^us  in  marshes,  and  to  shining  the  church  at  this  day,  there  is  not 

rotten  wood,  and  to  phosphorus.    There  any  internal  man,  for  no  one  knows 

are  among  them  tho.=e,  who  can  conn-  whether  that  faith  be  given  to  him,  or 

ferfeit  angels  of  light,  both  among  men  not;  that  also  it  cannot  be  given,  and 

in  the  world,  and  after  death  among  thence  is  imaginary,  was  shown  above 

the  angels  of  heaven ;  but  these,  after  Thence  it  follows,  ihat,  at  this  day,  with 

a  short  examination,  are  deprived  of  those  who  have  confirmed  themselves 

iheir  garments,  and  cast  down  naked,  in  that  faith,  there  is  no  other  internal 

The  like,  however,  cannot  be  done  in  man,  than  that  natural   man,  which 

the  world,  because  there  their  spirit  is  from  nativity  overflows  with  evils  in  all 

not  open,  but  covered  over  with  a  mask,  abundance.       It  is   added   also,,  thai 

likethatof  actors  on  the  theatre.     The  regeneration  and  sanctificntion  follow 

reason  that  they  can  counterfeit  angels  that  faith  of  themselves,  and  that  the 

of  light,  and  also  a  proof  of  it,  is  that  cooperation  of  man,  by  which  alnn* 

they   can   elevate  the    understanding  regeneration  is  effected,  is  to  be  ex 

almost  to  angelic  wisdom,  above  the  love  eluded.     Thence  it  is,  that  regenera 

of  the  will,  as  was  said.    Now,  because  tion  is  not  knowable   in  the  present 

ihe  internal  and  the  external  of  man  church;  when  yet  (he  Lord  says  that 

can  thus  go  contrary  ways,  and  because  he  who  is  not  regenerated  cannot  see 

trie  body  is  cast  away,  and  the  spirit  the  kingdom  of  God. 
remains,  it  is   evident  that   a   dusky        592.  But  the  internal  and  the  exter- 

spirit  may  dwell  under  a  white  face,  nal  man  of  the  New  Church  arc  alto- 

and  a  fiery  one  under  a  smooth  mouth,  gefher  different ;  the  internal  man  is  of 

Wherefore,  my  friend,  know  a  man  not  his  will,  from  which  he  thinks  when 

from  his  mouth,  but  IVom  his  heart,  he  is  left  to  himself,  as  is  the  case  ai 


lOStBCbX'OO^IC 


Concerning  Reformation  and    Regeneration.  399 

hume  but  the  external  man  is  his  what  the  internal  natural  rnari  is  from 
action  anil  speech,  which  proceed  ftom  nativity  shall  be  told ;  his  will  iiicliuea 
him  ia  compiiny,  thus  abroad ;  conse-  to  evils  of  every  kind,  and  the  thought 
quently  the  internal  man  is  charity,  thence  to  falses  also  of  every  kind ; 
because  this  is  of  the  will,  and  at  the  this  internal  man,  therefore,  is  what  ia 
same  time  faith,  which  is  of  the  thought,  to  be  regenerated;  for,  unless  this  be 
Both  of  these,  before  regeneration,  make  regenerated,  there  is  nothing  but  hatred 
the  natural  man,  which  is  thus  divided  against  aJl  things  which  are  of  charity, 
into  internal  and  external ;  this  is  man-  and  thence  wrath  against  all  things  that 
ifest  from  this,  that  it  ia  not  lawful  for  are  of  faith.  Thence  it  follows,  that 
a  man  to  act  and  speak  in  company  or  tfae  internal  natural  man  is  first  to  be 
abroad,  as  when  he  is  left  to  himself  or  regenerated,  and  by  it  the  external,  foi 
at  home.  The  cause  of  thb  division  this  is  according  to  order ;  but  to  re- 
is,  that  the  civil  laws  prescribe  punish-  generate  the  internal  by  the  external 
ments  for  those  who  do  ill,  and  rewards  is  contrary  to  order;  for  the  internal 
for  those  who  do  well ;  and  thus  they  is  as  a  soul  in  the  external,  not  only  in 
force  themselves  to  ^parate  the  internal  general  but  alio  in  every  particular; 
f  h  It  seq        ly       a  in  every  single  thing 

1  bphdd        y  11-pk     without   the    man'a 

h         be  ddlhd       byk  Thence  it  is,  that  thfi 

h         dh  bohthm  Ip  from  one  action  of  a 

d  f  h    d  1  »      h        His,  and  ftom  one  es- 

co  d  I    se  1  Th  p  f  h      what  his  thought   is, 

hh  lydh  1  hh  b     infernal  or   heavenly 

1         h    h  h     h  Th  h  y  I  now  the  whole  man ; 

I  y      d  b  I     ce  If  1  d  they  perceive  the  afr 

llh)poyfl        yd  yf  M        bought,  and  from  tlie 

f         h         g  f   m  of  action,  the  love  of 

593    A        hd  fh  all  11      hyp  rceive  them,  however 

I  1    h  y  feit  the  Christian  and 

d  bolll  lldfhhml 

1        h     h  f       11    b  f        5J4    Th        generation  of  man   is 

p         dl         \  11        dalld        bdE     kiel  by  the  dry  Ixjnes, 

(hi         1        hi  h      f  p        h    h  brought  sinews,  after- 

h         11       f        dbymbi  dflh        d   skin,   and    at    last 

If  d     1  h       1        h      b       1  b    athed  into    them,  by 

b  11  b    1      f    1  1  h    h     1   y         ved,  xxjtvii.  1  to  14. 

[  Th  II       h    h  Th  n  was  represented  by 

f        dby  mjbaJIdh  hm  llj  manifest  from   these 

iw      1      11   I  D  1     1     b   Iv  d     I  Thesf,  boms  are  the  w/iole 

f  I  ael    verse  11.     It  is  also 

p      d   1        with  sepulchres,  for  it 

A    h     H    Bould  open  the  scpnl- 

a>  d  the  hones  to  asrend 

id  p  t  pirit  in  them,  and  place 

p       th     land  of  Israel,  verses 

13    14      By  the  land  of  Israel, 

d     1      'here,   is    meant    the 

h     Ti  ason   why  a  represen- 

f  ration  was   made  by 

d      pulchres,  is  because  the 

man   is  called  dead,  and 

live;  for  in  the  lattet 

1  life,  but  in  the  former 


u, 
11  d 

d 
p  Im 

I 

mpel 
h    h 
Th 

1 
g 

h 

gk 

myl 

h    1 

comp 

di, 

d 
d 

Id    h 


tlostecb,  Google 


400  Concerning  Reformaiion  and  Regeneration. 

505,  In  every  created  thing  in  the  and  his  external  similar  to  the  external 
world,  whether  living  or  dead,  there  is  of  another ;  the  external  of  this  differs 
an  internaJ  and  an  external ;  one  is  from  that  of  the  former,  as  heaven  from 
not  where  the  other  is  not,  as  no  effect  hell,  since  there  is  a  soul  of  good  ia  it 
is  without  a  cause :  and  every  created  And  it  is  of  no  consequence  whether 
thing  is  estimated  according  to  its  in-  he  be  a  grandee,  and  live  in  a  palace, 
ternaJ  goodness,  and  is  disesteemed  and  walk  in  state  surrounded  by 
from  its  internal  vileness ;  and  so  is  guards,  or  whether  he  live  in  a  cot- 
external  goodness  in  which  there  is  tage,  and  be  served  by  a  boy ;  yea, 
internal  vileness.  Every  wise  man  in  whether  he  be  a  primate,  arrayed  in  a 
the  world,  and  every  aogel  iu  heaven,  robe  of  purple,  and  wear  a  cap  of  two 
thus  judges.  But  what  the  unregen-  degrees,  or  whether  he  be  the  shepherd 
erate  man  is,  and  what  the  regenerate  of  a  few  sheep  in  the  woods,  and  be 
is,  may  be  illustrated  by  comparisons,  dressed  in  a  rustic  loose  gown,  and 
The  unregenerate  man,  who  counter-  covered  as  to  the  head  with  a  hood, 
feits  the  moral  citizen  and  the  Christian  Gold  is  still  gold,  whether  it  glitter  by 
man,  may  be  compared  to  a  dead  body,  being  placed  near  the  fire,  or  become 
which  is  wrapped  up  in  aromatics,  and  dusky  as  to  the  surface  by  exposure  to 
which  still  spreads  a  stench,  by  which  the  smoke ;  and  also  whether  it  be  cas* 
it  infects  the  aromatics  and  insinuates  into  a  beautiful  form  as  of  an  infant, 
itself  into  the  nostrils  and  injures  the  or  into  an  ugly  form  as  of  a  mouse. 
brain.  And  also  he  may  be  compared  The  mice  made  of  gold,  and  placed 
with  a  mummy  covered  with  gold,  or  near  the  ark,  also  were  accepted,  and 
placed  in  a  silver  coffin,  on  looking  into  they  appeased ;  1  Sam.  vi.  3,  4,  5,  and 
which  an  ugl^  black  corpse  comes  to  tl  e  folfovi  mg  verses ;  for  gold  signifies 
view.  He  may  be  tomparpd  with  mternal  good.  A  diamond  and  aruby, 
bones  or  skelptons  m  a  sepulchre  budt  m  whitcver  matrix,  calcareous  or 
of  fapts  lazuh  and  adorned  luth  other  clayey  when  tiiken  out,  are  estimated 
precious  thmg"  He  may  be  com  in  the  snme  manner,  from  their  internal 
pared  also  to  tie  neb  man  who  was  goodness  as  those  in  the  necklace  of 
clothed  with  purple  and  line  Imen,  a  queen  &c.  Hence  it  is  manliest 
whose  internal  neiertheless  was  infer-  that  the  external  is  e-stimated  fron  the 
nal,  Luke  xvi  He  may  further  be  internal  and  not  the  reverse 
compared  to  poison  of  t  ta-te  like  that  SQG  VII.  That  when  this  takei 
of  sugar  to  hemlock  when  in  bloom  place  a  Combai'  arise*!  bet«  een 
tj  fruits  m  shining  shtUs  the  kernels  the  Internal  and  the  Extfunal 
of  which  have  been  eaten  out  by  Man,  and  then  ih\t  which  con 
worms;  and  also  to  an  ulcer  covered  quees  eules  over  the  othee 
over  with  a  plaster  and  afterwards  The  reason  that  a  combat  (lien 
with  a  thin  skm  in  which  there  is  arises,  is  because  the  internal  man  has 
nothing  but  corrupted  matter  The  been  reformed  by  truths  and  from  the*e 
internal  may  be  estimated  from  the  ex-  it  sees  what  is  evil  an  1  false  and  these 
ternal  in  the  world  but  onl)  by  those  are  still  in  the  external  or  natural  man 
who  have  not  a  good  internal  and  who  Wherefore,  there  first  arises  a  dissen- 
therefore  judge  from  ippeirance  But  sion  between  the  new  will  which  is 
it  is  otherwise  in  heaten  for  when  the  above,  and  the  old  will  which  is  below 
body,  versatile  about  the  spirit  and  and  because  it  is  between  the  wills,  it 
flexible  from  evil  to  good,  is  separated  is  also  between  the  delights  of  both; 
by  death,  then  the  internal  remains,  for  it  is  known  that  the  flesh  is  contrary 
for  this  makes  his  spirit;  and  then  it  to  the  spirit,  and  the  spirit  to  the  flesh, 
appears  at  a  distance  like  a  serpent  and  that  the  flesh  with  its  lusts  must 
that  has  cast  its  skin,  or  like  rotten  be  subdued,  before  the  spirit  can  act 
wood  stripped  of  the  baric  in  which  it  and  the  man  become  new.  After  this 
shone  But  it  is  otherwise  with  a  re-  dissension  of  the  wills,  a  combat  arises, 
generate  man :   his  internal  is  good,  which  is  what  is  called  spiritual  tempi 


^'a'^ 


(Jonceming  Reformation  and  Regeneration. 


Ittlion  ;  bul  this  temptatioii  or  combitt 
is  not  waged  between  goods  and  evils, 
but  between  th"  truths  of  good  and  the 
falses  of  evil;  for  good  of  itself  cannot 
fight,  bnt  it  fights  by  truths;  neither 
can  evil  fight  of  itself,  but  by  its  falaes ; 
as  the  will  cannot  ll^ht  of  itself,  but  by 
the  understanding,  where  its  truths  are. 
Man  feels  that  combat  no  otherwise 
than  in  himself,  and  as  remorse  of  con- 
science ;  but  yet  it  is  the  Lord  ind  the 
devil,  that  is,  hell,  that  fight  m  man, 
and  they  fight  tor  dommion  over  man, 
or  which  shall  possess  him     The  devil, 
or  hell,  assaults  man  and  cills  torth  hiii 
evils,  and  the  Lord  defends  hira  and 
calls   forth   his  goods      But  although 
thai  combat  19  fought  in  the  sp         I 
world,  yet  still  u  is  lought  m  m       be- 
tween the  truths  ot  good  and  the  f  1 
of  evil  which  are  in  him,  «he    f 
man  should  fight  altogether  as   ft' 
himself,  for  he  is  in  free  agency 
for  the  Lord  and  also  to  act  f      h 
devil;  he  is  for  the  Lord,  if  he  re 
in  truths  from  good,  and  for  the  d      1 
if  in  falses  from  evil.     Hence  it  foil 
that  that  which  conquers,  wheth       i 
internal  man  or  the  exte 
the  other;  just  like  tw  m         h 

contend  which  shall  be    h     n 
the  other's  kingdom ;  h  nq 

takes  the  kingdom  and  p  he 

under  obedience  to  him      H         h 
fore,  if  the  internal  man  co  qu        h 

nm  nd     nd  subjuga  h 

f  he  I  man,  and  h  n         n 

n  n     ued ;  but        h 

m  n  CO  q  e    ,  he  comn 


401 

speak  them  from  the  heart.  Besidea 
this,  by  victory  over  the  external  man, 
man  becomes  spiritual  and  then  he  is 
byhLdso  dwlh  gl 
ol  h  1     ail  I        dl      li 

r    so         hy         p  1  be 

h  h    to     nkn     n        d  why  I) 


h     k 


d     h 
hh  1 


Je 


1 


day,  that  there  are  tc    p        n      b 
scarcely  any  one  know  h 

are,  and  what  they  are,      d  g    d 

tliey  produce ;  whence    nd      h  y 

are,  was  shown  just  ab         and       o 
what  good  they  produc         m    y 
when  the  internal  man      nq  b 

external   is  subjugated    wh    h    b    n 
subjugated,  lusts  are  disp       d     nd 
their  place  affections  of  goo      nd         h 
are  implanted,  and  are  s  d 

ihe  goods  and  truths  wl         m       w 
and  thinks,  he  may  also  d      h  m     nd 


th 

has  not  been  m  truths,  no  one  is  in 
truths,  but  he  who  goes  immediately 
to  the  Lord,  and  rejects  the  former  faith 
and  embraces  the  new.  Thence  it  is, 
that  no  one  has  been  admitted  iuto 
any  spiritual  temptation  for  ages,  even 
from  the  age  when  the  Nicene  synod 
introduced  the  faith  of  three  Gods  ;  for 
f 


d  b 
d  1 


Id 


m  d       ly 
h        P       p        d  h     '(elf  d 
Ml      Th    CO  h    b     ■      d 

p        d     1     p  f    h 

II  k  d        g    d 

b  d   h  yh  d   h 

d       d        h    g    i  1       p 

h  p  gl     b     som       m  d    h       1 

b        h    fi       fl    il        h  h  pi 

598     M  ft  p  h 

p       d  h  1 


w  n,  according  to  order,  governs 

h     n      d  from  heaven.     The  contrary 

h  n  b    desires  to  govern  heaven  from 

d.     Such  every  one  becomes, 

n  the  love  of  ruling  fi'om  the 

If;  if  he  be  inwardiv  explored, 

A         ot  believe  in  any  God,  but  in 

h  and  after  death  he  believer 

h  m       be  God  who  is  preeminent  in 

p  w         er  others.  Such  insanity  there 

h     ,  which  has  become  so  pro- 

u  d    hat  some  say  that  ihey  are  Grod 

h     F    her,  some  God  the  Son,  and 

on    G  d  the  Holy  Ghost ;  and  amono 

he  J  w     some  that  they  are  the  Mes- 

h      Thence  it  is  manifest  what  man 

b      m     after  death,  if  the  natural  man 

n        crenerated ;  consequently  what 

d  become  in  his  fantasy  if  a 

n        h    ch  were  not  instituted  by  the 

L    d  which   genuine  truths    are 


hvC.oogIc 


Conctmir^  Reformation  and  Regeneration 


402 

tauglit.  This  is  what  ia  meant  by 
these  words  of  the  Lord ;  In  tite  eon- 
summation  of  the  age,  that  is,  in  the 
end  of  the  present  church,  there  shall 
be  sueh  affiietion  as  has  not  been  Jrom 
the  beginning  of  the  world,  neither  shall 
be.  Wherefore  unless  those  days  should 
he  shortened,  no  fiesk  could  be  saved, 
Matt,  xxiv.  21,  22. 

599.  In  the  combats  or  temptations 
f)f  men,  the  Lord  performs  a  particular 

'  Tedemption,  as  He  did  a  general  one, 
when  He  was  in  the  world.  The  Lord 
in  the  world,  by  combats  and  tempta- 
tions, glorified  his  Hunnn  that  is 
made  it  Divine ;  in  like  manner  now 
with  every  individual  man  when  he  is 
in  temptations.  He  fights  for  him  m 
them,  and  overcomes  the  mfernai  spii  il= 
which  infest  him,  and  glorifies  h  n 
after  temptation,  that  is  renders  him 
spiritnal.  The  Lord,  after  his  universal 
redemption,  reduced  all  things  in 
heaven  and  in  hell  into  order  in  like 
manner  He  does  with  man,  that  is,  He 
reduces  into  order  ail  things  which  are 
of  heaven  and  I  e  world  with  him. 
Tlie  Lord  afl;er  redemption  instituted 
a  new  church ;  in  like  manner  He  also 
institutes  those  things  which  are  of  the 
church  with  man,  and  makes  him  a 
church  in  particular.  The  Lord  afler 
redemption  gave  peace  to  those  who 
believed  in  Him,  for  He  said.  My  pence 
T  leave  with  you.  my  peace  I  give  to 
1J0U ;  not  as  the  worla  givelh,  give  I  to 
yon,  John  xiv.  27.  In  like  manner 
Ue  gives  to  mnn  after  temptation  to 
feel  peace,  that  is,  gladness  of  mind, 
and  consolation.  Hence  it  is  manifest, 
Ihat  the  Lord  is  a  Redeemer  to  eternity. 

600,  The  internal  man  being  regen- 
erated, and  the  external  at  the  same 
time  not  regenerated,  may  be  compared 
to  a  bird  flying  in  the  air  without  a 
seat  on  dry  ground,  but  only  in  a  bog 
where  it  is  infested  by  serpents  and 
frogs,  wherefore  it  flies  away  and  dies. 
It  may  be  compared  also  to  a  swan 
swimming  in  the  midst  of  the  sea, 
which  is  not  able  to  reach  the  shore 
and  biiild  a  nest;  wherefore  the  eggs 
which  she  lays  are  immersed  in  the 
water,  where  they  aredevonred  by  fishes. 
h  may  be  compared  also  to  a  soldier 


upon  a  tt  ^11  nho  when  the  Kal  i  un 
derrained  under  his  iett  fills  down 
and  expires  in  the  ruins  It  may  be 
compared  also  w  th  a  beautiful  tree 
transplanted  into  a  filth)  «oil  where 
worms  in  a  troop  eat  uo  the  root  from 
which  It  withers  and  perishes.  It  may 
be  compared  also  to  a  house  .vithout  a 
foundation,  and  also  to  a  column  with- 
out a  pedestal.  Snch  is  the  internal 
man,  when  it  only  ia  reformed,  and  not 
the  external  at  tlie  same  time;  for  it 
baa  no  ultimate  for  doing  good. 

1)01      VIII    THWrHEREGENEUATE 

MiN  H\s  A  NEW   Will  and   a  Ntw 

UNDFRST^NDmC 

1  i  at  the  regenerate  man  is  a  re- 
newed or  new  m  n  the  church  at  this 
daj  knowi  both  trom  the  Word  ind 
from  rodson  From  the  Word  from 
these  passages  3faLe  to  i/om  •tehe  a 
new  heart  and  a  new  spirit  uhy  mil 
ve  die  O  house  of  lii  ael  Ezek  xvni 
31  Ivnllgive you  a  new  heait  and 
a  new  iptrtt  m  the  mtdit  of  you,  arm 
I  will  remove  the  heart  of  stone  out  of 
your  flesh,  and  I  will  give  you  a  heart 
of  flesh;  and  Iioill  give  my  spirit  in 
the  midst  of  you,  xxxvi.  26,  97. 
Henceforth  we  know  no  one  according 
to  the  flesh;  wherefore,  if  any  one  be  in 
Christ,  he  is  a  new  creature,  2  Cor. 
V.  6,  7.  By  a  mm  heart  there,  ia 
meant  a  new  will,  and  by  a  new  spirit, 
a  new  understanding;  for  heart, in  the 
Word,  signifies  the  will,  and  spirit,  when 
it  is  joined  with  heart,  the  understand- 
ing. From  Reason  :  That  the  re- 
generate man  has  a  new  will  and  a 
new  understanding,  is  because  these 
two  faculties  make  man,  and  these  are 
what  are  regenerated.  Wherefore 
every  man  is  such  as  he  is  as  to  those 
faculties;  he  is  a  bad  man,  whose  will 
ia  bad,  and  still  worse  if  tlie  under- 
standing favors  it;  but  he  is  a  good 
man,  whose  wilt  is  good,  and  f  till  better 
if  the  understanding  favors  it.  Re- 
ligion aJone  renews  and  regenerates 
man,  for  this  occupies  the  highest  seat 
in  the  human  mind,  and  sees  under  it 
the  civil  things  which  are  of  the  world, 
and  also  it  ascends  through  them,  as 
the  pure  juice  ascends  through  a  tree 
even  to  its  top,  and  from  that  height  ii 


^'a'^ 


Concerning  Rif   ma  n  a  d  B                                          0 

looks  around  upon  naiural  thing       k  m    d                     m 

one  who  from  a  tower  or  a  mo 

looks  around  upon  the  plains  be  h                  ug 

602.  But  it  should  be  known     h  h    k       h             h             h 
man,  as  to  the  understanding,  m  h  nk    g                    kg 
almost  into  thr  light  in  which  the  h          uld                   n    sa    he 
of  heaven  are ;  but  if  he  does  n        so  n    n                              h 

rise  as  to  the  will,  he  ia  still  an  od      d  p       p         wh    h    jo              h 

not  a  new  man.     But  how  the  w      h                d                      A 

standing  elevates  the  will  to  high         d  h    h      h  ard             d            as 

higher  degrees  with  itself,  waa  be  b    ugh      g    h      n             se        b 

shown ;  wherefore  regeneration  i  p    d  d             co            h                  n         n 

icated  primarily  of  the  will,  and  h        g    n                    d     h 

ondarily  of  the  understanding ;  d         n                  d 

understanding  with  man   is  lik  k    d           h  n                        w 

iiglit  in  the  world,  and  the  will  lik  wh    h            h    n             h    g 

heat  there ;    that  light  withou  d                  p                    g  m 

does  not  produce  life  and  vege  d            d            d    g           le    h    h 

but  light  joined  with  heat,  is  k  u                  d        dg 

The  understanding  also,  as  to  the  h     d                 k                        m  n     ar 

region  in  the  mind,  is  also  acfu  k       d  co               n       m 

the  light  of  the  world,  and  as        h  h                   n       b      h 

higher  region,  in  the  light  of  he  h        p 

wherefore,  unless  the  will  be  ele       d  h            T 

from  the  lower  region  to  the   higher,  it  may  be  kn< 

and  conjoined  there  to  the  understand-  is  distinguished  into  lower  and  higher 

ing,  it  remains  in  the  world;  and  then  regions. 

the  understanding  flies  upwards  and  604.  As  to  the  new  will  ihia  is 
downwards,  but  every  night  to  the  above  the  old  will  m  the  piritual  re- 
ivill  below,  and  there  it  !ies,  and  they  gion,  and  in  like  manner  the  new  un 
join  themselves  together,  like  a  man  derstanding  this  w:tli  th-it  and  tl  at 
and  a  harlot,  and  produce  a  two-head-  with  this  in  that  region  they  join 
ed  offspring.  Hence  also  it  is  manifest,  themselves  to iret hi, r  and  conjointly  look 
that  unless  man  has  a  new  will  and  a  into  the  old  or  natural  will  and  under- 
new  understanding,  he  is  not  tegen-  standing,  and  dispose  all  thmga  there 
erated.  to  compliance  and  obedience.     Who 

603.  The  human  mind  is  distin-  cannot  see,  that,  if  there  were  only  one 
guished  into  three  regions;  the  lowest  region  in  the  human  mind,  and  evils 
is  called  natural,  the  middle  spiritual,  and  goods,  and  falses  and  truths  were 
and  the  highest  celestial ;  man  by  re-  put  there  and  mixed  together,  a  conflict 
generation  ia  elevated  from  the  lowest  would  ensue,  just  as  if  wolves  and 
region  which  is  natural,  into  the  next  sheep,  tigers  and  calves,  hawks  and 
higher  which  ia  spiritual,  and  by  this  doves  were  put  together  into  one  den  ? 
into  the  celestial.  That  there  are  And  what  then  would  be  done  there? 
three  regions  of  the  mind,  will  be  dem-  Would  there  not  be  a  cruel  butchery  1 
onstrated  in  the  following  article.  Would  not  the  savage  animals  tear  in 
Thence  it  is,  that  the  unregenerate  man  pie^'es  the  gentle  ones  1  Wherefore  it 
is  called  natural,  and  the  regenerate  is  prodded  that  goods  with  their  truths 
spiritual ;  whence  it  is  manifest  that  should  be  collected  into  the  higher  re- 
the  mind  of  the  regenerate  man  is  ele-  gion,  that  they  may  be  able  to  subsist 
vated  into  the  spiritual  region,  and  in  safety,  and  repel  assault,  and  also 
there,  from  a  higher  station,  sees  those  by  chains  and  other  means  subjugate 
things  which  are  passing  in  the  lower  and  afterwards  disperse  evils  with  their 
or  natural  mind.  That  there  is  a  faKes  This,  therefore,  is  what  wa.? 
higher  and  a  lower  region  in  the  hu-  said  in  the  former  article,  that  the  I.ord 


b,  Google 


104  Concerning  Reformation  and  Regeneration 

t.hroitgh  heaven  governs  those  things  The  unregeneraW  man  is  hke  one  whn 
which  are  of  the  world  with  the  regen-  is  dreaming,  and  the  regenerate  man 
erate  man.  The  higher  or  spiritual  like  one  vf  ho  ia  awake ;  in  the  Word, 
region  of  the  human  mind  is  aluo  also,  natural  life  is  likened  to  sleep,  and 
heaven  in  miniature,  and  the  lower  or  spiritual  fife  to  wakefulness.  The  un- 
natural region  is  the  world  in  minia-  regenerate  man  is  meant  by  the  foolish 
ture ;  wherefore  man  was  called  by  the  virgins,  who  had  lamps  and  not  oil ; 
ancients  a  microcosm,  or  little  world,  and  the  regenerate  man,  by  the  prii- 
and  also  he  may  be  called  a  microiira-  dent  virgins,  who  had  lamps  and  at  the 
nos,  or  little  heaven.  same  time  oil.     By  lamps  are  meant 

605.  That  a  man  who  is  regenerated,  such  things  as  are  of  the  understanding, 
that  is,  renewed  as  to  the  will  and  un-  and  by  oil  such  as  are  of  love.  The 
derstanding,  is  in  the  heat  of  heaven,  regenerate  are  like  the  lamps  of  the 
that  ia,  in  its  love,  and  at  the  same  time  candlestick  in  the  tabernacle,  and  they 
in  the  light  of  heaven,  that  is,  in  its  are  like  the  bread  of  faces  with  ftank- 
wiadom;  and,  on  the  other  hand,  that  incense  upon  it  there;  and  they  are 
a  man  who  is  not  regenerated,  is  in  the  those  who  will  glitter  like  the  brightness 
heat  of  hell,  that  is,  in  its  love,  and  at  of  the  expanse,  and  who  will  shine  likn 
the  same  time  in  the  darkness  of  hell,  the  stars  for  ever  and  ever,  Dan.  xii.  'S 
that  is,  in  its  insanity,  is  at  this  day  An  unregenerale  man  is  like  one  who 
known  and  yet  unknown.  The  reason  is  in  the  garden  of  Eden,  and  eats  of 
ia,  because  the  church  which  is  at  this  the  tree  of  the  knowledge  of  good  and 
day,  haa  made  regeneration  an  appen-  evil,  and  is  therefore  cast  out  of  the 
dage  of  its  faith,  into  which  reason  is  garden ;  yea,  he  is  that  very  tree ;  b  .t 
not  to  be  admitted;  consequently  not  a  regenerate  man  is  like  one  who  is  in 
into  any  thing  which  is  of  this  appen-  that  garden,  and  eats  of  the  tree  of  life, 
dage,  which,  as  was  said,  is  regenera-  That  it  Js  given  1o  eat  of  it,  is  evident 
tion  and  renovation ;  these,  with  the  from  these  words  in  the  Revelation ; 
faith  itself,  are  to  them  like  a  house.  To  Mm  that  overcometh,  I  will  give  to 
whose  doors  and  windows  are  shut;  eat  of  the  tree  of  Ufe,  which  is  in  fJie 
wherefore  it  is  not  known  what  is  with-  midst  of  the  paradise  of  Ood,  ii.  7.  By 
in  that  hou^e  whether  it  be  entirely  the  garden  of  Eden,  is  meant  intelh. 
empty  or  whether  it  he  full  of  genu  i,ence  m  spiritual  things  from  the  love 
from  hell  or  of  angels  from  heaven  of  truth  See  the  Apolcaltpsb  Re- 
It  la  to  be  added  that  a  fallacy  has  vbaleh  n  "W  In  a  word,  an  unre- 
coniused  this  which  !•<  that  any  man  generate  man  is  a  son  of  the  evil  one, 
may  by  the  understanding  ascend  and  a  regenerate  man  is  a  son  of  the 
almost  into  the  light  ol  heaven  and  kingdom  Matt  \ni,  38.  The  son  of 
thence  from  intelligence  think  and  the  evil  one  there  is  a  son  of  the  devil, 
speak,  concerning  spiritual  things  and  the  =oa  of  the  kingdom  there,  is  a 
whatever  may  be  the  loie  ol  his  wdl  son  of  the  Lord 
From  the  ignorance  of  this  truth  eiery  607  IX  Thvt  a 
thing  that  concerns  regeneration  and  Man  is  in  Communion  v 
renovation  has  become  unknown,  gels   op  Heaven,  and  . 

606.  Hence   these  things  may  be  eratb  Man  in  Communion  with  thp 
concluded,  that  an  unregenerate  man  ia  Spirits  op  Hell. 

like  one  who  sees  apparitions  in   the        The  reason    that  every  man   is  in 

night,  and  believes  tiiem  to  be  men ;  communion,  that  is,  in  consociation, 

and  then,  when  he  is  being  regenerat-  with  angels   if  heaven,  or  with  spirits 

ed,  like  the  same  one  who  sees  those  of  hell,  is,  because  he  is  born  that  he 

things,  which  he  saw  in  the  night,  at  may  become  spiritual,  and  this  is  not 

the  dawn  of  day,  that  they  were  mock-  possible,  unless  he  he  in  some  conjunc- 

eries;  and  afterwards,  when  he  haa  be-  tion   with    those    who    are    spiritual, 

eoine  regenerated,  and  is  in  the  day,  Thrit  man  is  in  both  worids,the  natural 

that  they  were  the  effects  of  delirium,  and  the  spiritual,  as  to  the  mind.ia 


^'a'^ 


Conci'.ming  Refoitnatwn  mid  Regeneration.  403 

eIiowii  m  the  book  concetniiig  Heaven  acknowledges,  as  kindred,  and  reliitioxis 

AND  Uci.L.     But  neither  man,  nor  an-  acknowledge  each  other  in  the  world ; 

gei  or   spirit,  knows  concerning  this  and  this  is  what  is  said  in  the  Word 

conjunction,  because  a  man,  while  he  concerning  tliose  who  die,  that  thej 

lives  in  the  world,  ia  in  a  natural  state,  were  collected  and  gathered  to  tlieii 

and  an  angel  and  a  spirit  in  a  spiritual  own.     Hence  now  it  may  be  eviden" 

state ;  and  on  account  of  the  distmction  that  the  regenerate  man  is  in  commu- 

between  natural  and  spiritual,  one  does  nion  with  the  angels  of  heaven,  and  the 

not  appear  to  the  other ;  this  distinction,  uuregenerate  with  the  spirits  of  hell, 
what  it  is,  has  been  described  in  the        608.  It  is  to  be  known,  that  there 

.book  concerning  Conjugial  Love,  in  are  three  heavens,  and  those  distin- 

a  Relation  there,  n.  326  to  329  [see  guished  irom  each  other  accordmg  ta 

also  above,  n.  280]  ;  from  wliich  it  is  the  three  degrees  of  love  and  wisdom, 

manifest,  that  they  are  not  conjoined  as  and  that  man,  according  to  regeneration, 

to  thoughts,  but  as  to  affections,  and  is  in  communion  with  angels  from  those 

upon  these  scarcely  any  one  reiJects,  three  heavens;  and,  because  it  is  so, 

because  they  are  not  in  the  light  in  that  the  htiman  mind  is  distinguished 

which  the  understanding  is  and  thence  into  three  degrees  or  regions,  according 

its  thought,  but  in  the  heat  in  which  to  the  heavens.     But  concerning  these 

the  will  is  and  thence  the  affection  of  three  heavens,  and  the  distinction  of 

his  love.  The  conjunction,  by  the  affec-  them  according  to  the  three  degrees  of 

tions  of  lave,  between  men, and  angels  love  and  wisdom,  see  in  the  book  con- 

and  spirits,  is  so  close,  that,  if  it  were  cerning  Heaven  and  Hell,  n.  29  and 

severed,  and  hence  they  were  separated,  the  following ;  and  also  in  the  little  trea- 

men  would  instantly  fall  into  a  swoon,  tise  concerning  the  Intekcoubse  ue- 

andif  it  shouldnot  be  restored,  andthey  twebn  the  Soul  and  the  Body,  n. 

conjoined,  men  would  expire.    By  what  16,  17.     Here  it  is  only  to  be  illustrated 

was   said,   that  man  by  regeneration  by  some  similitude  what  those   three 

becomes  spiritual,  it  is  not  meant  that  degrees  are,  according  to  which  those 

be  becomes  as  spiritual  as  an  angel  is  heavens   are   distinguished ;    they    are 

irihimselfjbutthat hebecomesspiritual-  like  the  head,  body  and  feet  in  man; 

natural,  that  is,  that  there  is  a  spiritual  the  highest  heaten  makes  the  head,  the 

within  his  natural,  just  as  thought  is  in  middle  makes  the  body,  and  the  last 

(he  speech,  and  as  will  in  the  action;  makes  the  feet,  for  the  whole  heaven  is 

for  when  one  ceases,  the  other  ceases,  in  the  sight  of  the  Lord  as  one  man. 

In  like  manner,  the  spirit  of  man  is  in  That  it  is  so,  has  been  disclosed  to  me 

every  thing  that  is  done  in  the  body,  by  ocular   demonstration     for    it    has 

and  this  is  what  impels  the  natural  to  been  given  mf  to  see  one  society  of 

do  what  it  does ;  the  natural,  viewed  in  heaven,  which  consisted  of  a  myriad, 

itself,  is  only  passive,  or  a  dead  force,  as  together  one   man      why   not  the 

but  the  spiritual  is  active,  or  a  living  whole  heaven  m  the  sight  of  the  Lord? 

force;  the  passive,  or  the  dead  force.  Concerning  this  lively  experience,  see 

cannot  ai,tof  Itself,  but  it  must  beacted  in  the  book  concerning  Heaven  and 

upon  by  the  active,  or  the  living  force.  Hell,  n.  59  and  the  following.     Hence 

Since  man  lives  continually  in  com-  also  it  is  manifest,  how  this,  which  is 

munion   with   the   inhabitants   of  the  known  in  the  Christian  world,  is  to  be 

spiritual  M  orid,  therefore  also,  when  he  understood.  That  the  church  makes  fha 

goes  out  of  the  natural  world,  he  is  im-  body  of  Christ,  and  that  Christ  is  the 

mediately  introduced  among  his  like,  life  of  that  body.     By  that,  this_  also 

with  whom  he  had  been  in  the  world  ;  may  be  illustrated,  that  the  Lord  is  the 

thence  it  is,  that  every  one  after  death  all  in  all  of  heaven,  for  He  is  the  life  in 

seems  to  himself  as  if  he  were  still  that  body.     In  like  manner  the  Lord 

living  in  the  world,  for  then  he  comes  is  the  church  with  those  who  acknnwl- 

inlo  consociation  with  bis  like,  as  to  edge  Him  for  the  'lod  of  heav^'u  and' 

the  affections  of  his  will,  whom  he  then  earth,  and  belie^p  in  Him.     That  lie 


.,.5le 


406  Conceitting  Rpformation  and  Rtgcneration. 

U  the  God  of  heaven  and  earth,  He  God, ia.Vi; — to  «"  church  of  tlie  Lao 

leaches  in  Matt,  xsviii.  IB ;  and  that  diceans ;    To  him  li-at  overcometh,  J 

men  should  believe  in  Him,  John  iii.  will  give  to  sit  wittt  ..I'e  on  my  throne 

15,  36 ;  vi.  40 ;  si.  25,  26.  iii.  21.     Lastly,  this  eisaW  be    added  ■ 

609.  Those  three  degrees  in  which  that  as  far  as  man  is  reg-'nerated,  or  aa 
the  heavens  are,  consequently  in  which  far  as  regeneration  is  perlected  in  him, 
the  human  mind  ia,  may  be,  in  some  so  far  he  does  not  attribute  any  thing  of 
degree,  illustrated  by  comparisons  with  good  and  trufi,  that  is,  of  charity  and 
material  things  in  the  world :  those  faith,  to  hinipolf,  but  to  the  Lord :  for 
three  degrees  are  in  excellence  like  the  traths  w^'ich  he  successiveJy  im- 
gold,   silver   and  copper,  with  which  bibes,  manife'^dj  teach  that. 

metals  also  a  comparison  is  made  in        611.  X.  Ib^.t  as  far  as  Man  is 

Nebuchadnezzar's  statue,  Dan.  ii.  31,  RBGENEftATEii    »o  pab  S'.\s  are  be- 

and  the  following  verses.     Those  three  moved,  and  that  thi?  Removal  is 

degrees   also   are  distinguished    from  the  Remisstow  of  Siks 
each  other,   in  purity  and   goodness.        That  as  far  ks  man  if  regenerated, 

like  a  ruby,  a  sapphire  and  an  agate,  so  far  sins  are  removed,  v,,  because  re- 

and  also  like  an  olive-tree,  a  vine  and  generation  is  to  restrain  the  flesh  that 

a   fig-tree,   &.c.       Also  gold,  a   ruby  it  may  not  rule,  and  to  subdue  the  old 

and  an  olive-tree,  in  the  Word,  signify  man  with  his  lusts,  that  he  may  not 

celestial  good,  which  is  the  good  of  the  rise  up   and   destroy  the  intellectual, 

highest  heaven ;  and  silver,  a  sapphire  which    being  destroyed,   man  is     iic 

and  avine  signify  spiritual  good,  which  longercapableofbeing  reformed;  which 

is  the  good  of  the  middle  heaven ;  and  reformation  cannot  be  effected,  unless 

copper,  an  agate  and  a  fig-tree,  natural  the  spirit  of  man,  which  is  above  the 

good,  which  is  the  good  of  the  last  flesh,    be    instructed    and    perfected, 

heaven ;  that  there  arc  three  degrees,  Who  that  has  yet  a  sound  understand- 

the  celestial,  the  spiritual  and  the  nat-  ing,  cannot  conclude  from  those  things, 

ural,  was  said  above.  that  such  things  cannot  be  effected  in 

610.  To  what  has  been  said  above,  one  moment,  but  successively,  as  man 
this  shall  be  added ;  that  the  regenera-  is  conceived,  carried  in  the  womb,  born 
tion  of  man  is  not  effected  in  a  moment,  and  educated,  according  to  what  was 
but  successively,  from  the  beginning  to  shown  above  1  For  those  things  which 
the  end  of  life  in  the  world,  and  that  are  of  the  flesh,  or  of  the  old  man,  are 
after  this,  it  is  continued  and  perfected  ;  inherent  from  nativity,  and  they  build 
and  because  man  is  reformed  by  com-  the  first  house  of  his  mind,  in  which 
bats  and  victories  over  the  evils  of  his  lusts  dwell,  like  wild  beasts  in  their 
Ilewh,  therefore  the  Son  of  man  says  to  dens,  and  ihey  live  fii^t  in  the  outer 
each  of  the  seven  churches,  that  He  courts,  and  go  down  by  turns  as  it 
will  give  gifts  to  him  that  overcomes ; —  were  into  the  rooms  of  that  house  Un- 
as, to  the  church  of  Ephesus ;  To  him,  der  ground,  and  afterwards  ascend  by 
that  overcometh,  I  will  give  to  eat  of  stairs,  and  form  to  themselves  eham- 
the  tree  of  life.  Rev.  ii,  7; — (o  the  bers;  which  takes  place  successively 
church  of  Smyrna;  He  that  overcometh  as  the  infant  grows,  becomes  achild, 
shaUtiot  suffer  harm  in  the  second  death,  and  afterwards  a  young  man,  and  thpn 
ii.  11  ; — to  the  church  in  Pergamos;  begins  to  think  from  !iis  own  under- 
To  him  that  overcometh,  I  will  give  to  standing  and  to  act  from  his  own  will. 
eaf  of  the  hidden  manna,  ii.  17 ; — to  the  Who  does  not  see,  that  this  house,  thua 
church  in  Thyatira ;  To  him  that  over-  far  built  in  the  mind,  in  which  lusts, 
Cometh,  I  will  give  power  over  the  no-  like  ocAiM.^/iom  and  satyrs,  dance  hand 
Htms,  ii.  25  ; — to  the  church  in  Sardis ;  in  hand,  cannot  be  destroyed  in  one  mo- 
He  that  overcometh  shall  be  clothed  in  ment,  and  a  new  house  huitt  up  in  its 
lehite  garments,  iii.  5 ; — to  the  church  place  ?  Must  not  the  lusts,  which  hold 
in  Philadelphia ;  Him  that  overcometh,  each  other  by  the  hand  and  sport,  first 
I  will  make  a  pillar  iti  the  temple  of  be  removed,  and  new  desires,  which  are 


^'iS'^ 


CiMCerning  Reformation  and  Regeneration.  401 

(hose  of  good  and  truth,  be  introduced  hinder  part  of  tlie  head  and  the  back ; 

instead  of  the  desires  which  are  those  yea,  they  also  appear  aa  if  iaverted, 

of  what  is  e»il  and  false  1     That  these  like  antipodes,  with  their  feel  upwards 

things  cannot  be  done  in  a  moment,  and  headsdownwaTds,aad  thisalthough 

every    wise   man   may   see   from    this  they  walk   upon   their  feet  and  turn 

alu)ne;that  every  evil  is  composed  of  around  their  faces;  for  it  is  the  opposite 

innumerable  lusts,  and  that  it  is  like  direction  of  the  interiors  of  their  mind 

fruit,  which,  within  the  surface,  is  full  of  which   produces    that    sight.      These 

worms  with    whiiu  bodies  aud   black  wonderful  things  I  relate  from  ray  own 

heads ;  and  that  evils  are  numerous,  and  observation.     Hence  it  was  discovered 

joined  together  like  the  offspring  of  a  to  me,  how  regeneration  is  effected,  and 

spider  when  first  hatched;  wherefore,  that  it  is  effected  as  hell  is  removed  and 

unless  one  evil   is    drawn    out    aller  thus  separated  from  heaven  ]    for,  as 

another,  and  this  until  their  connection  was  said   above,  man,  as  to  the  first 

is   broken,  man    cannot   become    new.  nature,  which  he  derives  from  nativity. 

These thingsareadducedinorderthatit  is  a  hell  in  miniature,  and  as  to  the 

may  be  known,  that  as  far  as  any  one  other  nature,  which  he  derives  from  a 

is  regenerated,  so  far  sins  are  removed,  second  nativity,  he  is  a  heaven  in  niin- 

613.  Man  from  nativity  inclines  to  iature.     Hence  it  fblloi^s  that  evils  are 

evils  of  every  kind,  and  from  inclina-  removed  and  separated,  as  heaven  and 

tion  he  lusts  after  them,  and  as  far  as  hell  are  in  a  great  effigy;  and  that  evils,, 

he  is  in  freedom,  he  also  does  them ;  as  they  are  removed,  turn  themselves 

for  from  nativity  he  desires  to  rule  over  from  the  Lord,  and  successively  invert 

others   and   to   possess    the    goods   of  themselves;  and   that  this   is   done   in 

others,  which  two  destroy  all  love  to-  that  degree  in  which   heaven   is  ii?i- 

wards  the  neighbor;  and  then  he  hates  planted,  that  is,  as  man  is  made  new. 

every  one  that  opposes  him,  and  from  To  this  it  shall  be  added,  for  the  sake 

hatred  breathes  revenge,  which  inward-  of  illustration,  that  every  evil  with  man 

ty  cherishes  murder.     Thence  also  it  has  conjunction  with  such  in  hell  as 

is,  that  he  makes  light  of  adulteries,  and  are  in  the  like  evil ;  and,  on  the  other 

depredations,    which    are    clandestine  hand,  that  every  good  with  man  has 

thefts,  and  blasphemy,  which  also   is  conjunction  with  such  in  heaven  as  are 

false  witness ;  and  he  who  makes  light  in  the  like  good. 

of    these   and  those,  is  in   heart  an        614.  From  what  has  been  adduced 

atheist.     Such   is  man  from  nativity ;  it  may  be  evident,  that  the  remission 

whence  it  is  manifest,  that  from  nativity  of  sins  is  not  an  extirpation  of  them, 

he  is  a  hell  in  miniature.     Now,  be-  and  a  wiping  of  them  away,  but  that  it 

cause  man,  as  to  the  interiors  of  his  is  a  removal  and  thus  a  separation  of 

mind,  is  born  spiritual,  differently  fi'om  them;  and  also  that  every  evil  which  a 

the   beasts,  consequently  is   born   for  man  has  actually  appropriated  to  him< 

heaven,  and  yet  his  natural  or  external  self  remains ;  and  because  the  remis- 

man  is,  as  was  said,  a  hell  in  miniature,  sionofsinsis  the  removal  and  separation 

it  follows  that  heaven  cannot  be  im-  of  them,  it  follows  that  man  is  withheld 

planted  in  hell,  unless  this  be  removed,  from  evil  and  held  in  good,  and  that 

613.  He  who  knows  how  heaven  and  this  is  what  is  given  to  man  by  legene- 

hell  are  related  to  each  other,  and  how  ration.     Once  I  heard  a  certain  one 

the  one  is  removed  from  the  other,  may  in  the  last  heaven  say,  that  he  was 

know  liow  man  is  regenerated.     That  free    from     sins,    because     they    were 

this  may  be   understood,  it  shall    be  wiped  away ;  he  added,  by  the  blood 

made  manifest  tn  a  summary,  that  all  of  Christ;  but  because  he  was  in  heav- 

who  are  in  heaven  look  to  the  Lord  en,  and  from  ignorance  in  that  error, 

face  to  face,  and  all  who  are  in  hell  he  was  let  into  his  own  sins,  which, 

turn   the  face  away  from   the   Lord;  as   they  returned,   he  acknowledged, 

wherefore,  when  hell  is  looked  into  from  whence  he  received  a  new  faith,  which 

heaven,  ihey  appear    only   as   to  the  was,  that  every  man,  as  well  as  everj 


h,  Google 


Concerning  Reformation  and  Regeneration. 


408 


angel,  is  of  tiie  Lord  withheld  from  evils 
and  held  in  goods.  Hence  it  is  mani- 
fest  what  the  remission  of  sins  is  ;  that 
it  is  Dot  instantaneous,  but  that  it  fol- 
lows regeneration  according  to  ita 
progress.  The  removal  of  sins,  which 
is  called  their  remission,  may  be  com- 
pared with  the  casting  of  filth  out  of 
the  camp  of  the  sons  of  Israel  into  the 
desert  which  was  around  it,  for  their 
camp  represented  heaven,  and  the  des- 
urt  hell.  It  may  be  compared  also 
with  the  removal  of  the  nations  fi'om 
the  sous  of  Israel  in  the  land  of  Ca- 
naan, and  of  the  Jebusites  from  JerU' 
salem,  which  were  not  cast  out,  but 
separated.  It  may  be  compared  with 
Dagon,  the  god  of  the  Philistines, 
which,  when  the  ark  was  introduced, 
first  lay  upon  his  face  on  the  earth, 
afterwards,  with  his 
palros  of  his  hands  i 
threshold;  thus  not  i 
moved.  It  may  be  compared  with  thi 
demons  sent  by  the  Lord  into  the  swiue, 
which  afterwards  immersed  themselves 
in  the  sea;  by  the  sea  here,  and  else- 
where in  the  Word,  is  signified  hell. 
It  may  be  compared  a]so  with  the 
dragon's  crew,  which,  being  separated 
ftom  heaven,  first  invaded  the  earth, 
and  ajlerwards  was  cast  down  into  hell. 
It  may  be  compared  also  to  a  forest 
where  are  many  sorts  of  wild  beasts, 
which  being  cut  down,  the  wild  beasts 
flee  into  the  thickets  round  about ;  and 
then   the   land    in    the    midst,    being 


t  off,  upon  the 
t  out,  but  re- 


R 


a  field. 


Agency  in  Spib 
Who  except  th 
that  man,  witho     f 
itual   things,  ca 
Can  he  without     g 
acknowledge   H  m 
»nd  Savior,  and 
And  earth,  as  H 
18?     Who,  with 
can  believe,  that 
and  worship  Hit 

vation  from  Him 
ceive  them  fror    h 
free  agency,  Cii     d 


f    h  look 
I    ppl    h        If 


J  g»<i 


neighbor,  and  exercise  charity,  and 
bring  into  his  thought  and  will  manj 
other  things  which  are  of  faith  ana 
charity,  and  bring  them  out  and  pui 
them  forth  into  act  1  Otherwise,  what  is 
regeneration,  but  a  mere  word,  dropped 
from  the  mouth  of  the  Lord,  John 
iii.,  which  either  stops  in  the  ear,  or, 
falling  into  the  mouth  from  the  thought 
next  to  the  speech,  is  made  an  articu- 
late sound  of  only  twelve  letters,  which 
sound  cannot  by  any  sense  be  elevatei' 
into  any  higher  region  of  the  mind,  bul 
falls  into  the  air,  where  it  is  dissipated  1 
616.  Say,  if  you  can,  whether  there 
can  be  any  blinder  stupidity  concern- 
ing regeneration,  than  there  is  with 
those  who  confirm  themselves  in  the 
present  faith,  which  is,  that  faith  is  in 
fused  into  man  when  he  is  like  a  stock 
or  a  stone,  and  that  then,  when  it  is  in- 
fused, it  is  followed  by  justification, 
which  is  the  remission  of  sins,  regener- 
ation and  many  other  gifts;  and  thai 
the  operation  of  man  is  to  be  entirely 
excluded,  in  order  that  it  may  not  do 
any  violence  to  the  merit  of  Christ. 
And,  that  this  dogma  might  be  more 
firmly  established,  they  have  taken 
away  from  man  all  free  agency  in 
spiritual  things,  by  inducing  absolute 
impotence  in  them ;  and  then  as  if 
God  only  operated  on  his  part,  and  no 
power  were  given  to  man  of  cooperating 
on  his,  and  thus  of  conjoining  himself 
What  then  is  man,  as  to  regeneration, 
but  as  one  bound,  as  to  bis,  hands  and 
feet,  like  those  who  are  bound  in  vea- 
seli  called  galleys  who  would  be  pun- 
h  d      d        d        ed  to  death,  as  they 

Id    f    V  J     I    lid  free  themselves 
f        m        1  d  fetters,  (hat  is,  if 

f        f        g  he  should  do  good  to 

b  hb  d    f  himself  believe  in  ■ 

C  d  f     h       k     f  salvation?    What 

Id     m       be      ho  is  confirmed  in 

h   h  d  y     is  in  a  pious  desire 

f     1  b     1  k    a  phantom  standing 

to  h  ther  that  faith  with 

b      hts  1      b    n  infused  into  him ; 

f  h    b      it  may  be  infused ; 

q        !y      b    her  God  the  Father 

lid  1  im,  or  whether  hia 

h  d  d,  or   whether   the 

H  ly  Gh       b         elsewhere  occupied, 


^'a'^ 


Conctrmng  Reformation  and  liegeneiatloii  409 

dous  not  operate ;  and  at  length,  from  become  like  scaly  serpents,  whose  fal- 

entiro  ignorance  concerning  this,  he  lacies.  sound    and    glitter    like    their 

would  go  away  and  co;nfort  himself  by  scales, 

this,  that  "  Perhaps  that  grace  may  be  618.  XII.  That REaBNEitATioN'CAN- 
in  the  morality  of  my  life,  in  which  I  not  bb  epfbctbd  without  Truths, 
am  and  re.iiain  as  before,  and  thus  that  by  which  Faith  is  formed,  and  with 
in  me  may  be  holy,  but  in  those  who  which  Charity  conjoins  itself. 
have  not  obtained  that  faith,  profane;  There  are  three  things  by  which 
wherefore,  that  holiness  may  remain  man  is  regenerated — tiie  Lord,  faith 
in  my  morality,  I  will  take  care  here-  and  charity;  these  three  would  lie 
after  that  I  do  not  operate  of  myself  concealed,  like  tlie  most  precious  things 
either  faith  or  charity."  Suchaphan-  buried  in  the  earth,  if  divine  truths 
torn,  or,  if  you  please,  such  a  pillar  of  from  the  Word  did  not  disclose  them ; 
salt,  every  one  becomes,  who  thinks  yea,  they  would  lie  concealed  before 
about  regeneration  without  free  agency  those  who  deny  cooperation,  even  if 
in  spiritual  things.  they  should  read  the  Word  a  hundred 
617.  A  man  who  believes  regenera-  or  a  thousand  times,  although  they 
tion  to  take  place  without  any  free  stand  forth  there  in  clear  light.  As  to 
agency  in  spiritual  things,  thus  without  what  respects  the  Lord;  who,  that  is 
cooperation,  becomes  as  to  all  the  truths  conlirmed  in  the  present  faith,  sees 
of  the  church  as  cold  as  a  stone;  or,  if  with  an  open  eje  these  things  there; 
warm,  he  is  like  a  brand  lighted  in  the  that  He  and  the  Father  are  one;  that 
tire,  which  bums  from  the  combustibles  He  is  the  God  of  heaven  and  earth ; 
in  it,  because  he  is  warm  from  lusts,  and  that  it  is  the  will  of  the  Father, 
He  is  comparatively  like  a  palace  which  that  they  should  believe  in  the  Son ; 
sinks  down  into  the  earth  even  to  its  besides  many  similar  things  concern- 
roof,  and  is  overflowed  with  muddy  ing  the  Lord  in  both  covenants?  The 
waters,  and  after  this  the  occupant  reason  is,  because  they  are  not  in  truths, 
dwells  upon  the  bare  roof,  and  there  and  thence  not  in  the  light  from  which 
makes  for  himself  a  tent  of  marshy  things  of  this  kind  can  be  seen;  and  if 
reeds,  and  at  length  the  roof  also  sinks  light  were  given,  still  falses  would  es- 
down,  and  he  is  drowned.  He  is  also  tinguisb  it,  and  then  those  things  would 
like  a  ship,  in  which  are  precious  com-  be  passed  by,  as  things  that  are  covered 
modities  of  every  kind  taken  from  the  over  with  blots,  or  as  subterranean 
Word  as  a  treasury;  which  are  either  ditches,  which  are  trampled  on  and 
devoured  by  mice  and  moth'i  or  thrown  n  alked  over.  These  things  have  been 
out  by  the  sailors  into  the  sea  and  thus  tiid,  that  it  may  be  known,  tliat,  with- 
the  merchants  are  defrauded  ol  their  out  truths,  this  primary  thing  of  regen- 
goods.  The  learned,  or  tho^e  who  ire  eration  is  not  seen.  As  to  what  re- 
enriched  from  the  mysteries  ot  that  epects  faith,  that  neither  can  exist 
faith,  are  like  pedlers  in  shop"  who  sell  without  truths,  for  faith  and  truth  make 
statues  of  idols,  fruits  and  floweismade  one  thing;  for  the  good  of  faith  is  as  a 
of  wax,  shells  upers  m  phnN  and  soul  and  truths  make  its  body  ;  where- 
other  such  things  Those  who  from  fore  to  say  that  one  believes  or  has 
no  spiritual  power  applied  and  fnen  to  faith  withoutknowingany  truthsofit,is 
man  by  the  Lord  are  not  willing  to  like  drawing  the  '^ul  out  of  the  body, 
look  upwards  are  actually  like  beasts  and  speaking  with  it  when  thus  invisi* 
which  look  with  the  head  downward  ble  Besidei  all  truths  which  make 
and  only  seek  for  pist  ire  in  the  woods  the  body  of  faith  send  forth  light  from 
and  if  they  come  inlo  gardens  thev  thpmsehei  and  illustrate  and  set  forth 
are  like  worms  «h[  h  consume  tie  its  face  to  be  "een  The  case  is  simi- 
leaves  of  tree's  and  if  they  see  fruits  lar  viith  charity  thii  sends  forth  from 
with  their  eyes  and  especialli  if  they  itself  heat  with  which  the  light  of 
fool  them  with  their  hands  thev  fill  truth  con|oins  it-self  as  heat  with  Hghl 
them  with  worms  and  at  length  thev  in  tie  time  of  sj-ring  in  the  world. 
53 


.,.^le 


410  Concernhig  Reformation  and  Begtnet  atwn, 

from  the  conjunction  of  which  the  ani-  reaaou  is,  be(.aiiae  it  brings  in  at  tlie 
mals  and  vegetables  of  the  earth  return  same  time  the  faith  of  tliree  Gods,  and 
to  their  prolilicatiun.  The  case  is  biin-  thus  it  is  confused  Anotlier  sphere 
ilar  with  spiritual  light  and  heat;  these  which  takes  avsay  faith,  is  aii  a  black 
in  like  manner  conjoin  themselves  in  cloud  in  the  time  of  winter,  which 
man,  while  he  is  in  the  truths  of  faith  brings  on  darkness,  turns  the  rain  into 
and  at  the  same  time  in  the  goods  of  snow,  strips  the  trees  bare,  freezes  the 
charily ;  for,  as  was  said  above,  in  the  waters,  and  takes  all  pasture  away 
chapter  concerning  faith,  from  each  of  from  the  sheep ;  this  sphere,  conjoined 
the  truths  of  faith  light  flows  forth,  to  the  former,  insinuates  as  it  were  a 
which  illustrates,  and  from  each  of  the  lethargy  concerning  the  one  God,  and 
goods  of  charity  heat  flows  forth,  which  concerning  regeneration,  and  concern- 
enkindles;  and  also,  that  dplritual  light  ing  the  things  which  bring  salvation. 
in  its  essence  is  intelligence,  and  that  The  third  sphere  is  of  the  conjunction 
spiritual  heat  in  its  essence  is  love;  of  faith  and  charity,  which  is  so  strong 
and  that  the  Lord  alone  conjoins  those  that  it  cannot  be  resisted,  but  at  this 
two  in  man,  when  He  regenerates  liim.  day  it  is  abominable,  and  infects  like  a 
For  the  Lord  said.  The  words  which  I  pestilence  whomsoever  it  breathes  upon, 
speak,  are  spirit  and  life,  John  vi.  63.  and  rends  every  bond  between  those 
Believe  in  tite  tight,  thai  i/e  may  be  two  means  of  salvation  established  from 
sons  of  the  light.  I  am  come  a  light  the  creation  of  the  world,  and  renewed 
mto  the  world,  xii.  36.  The  Lord  is  by  tlie  Lord.  This  sphere  also  invades 
the  sun  in  the  spiritual  world;  thence  men  in  the  natural  world,  and  extin- 
ia  all  spiritual  light  and  heat ;  and  that  guishes  the  nuptial  torches  at  the  mar- 
light  illustrates,  and  that  heat  enkindles,  riage  between  truths  and  goods.  I 
and  by  the  conjunction  of  both.  He  viv-  have  felt  this  sphere ;  and  at  the  time 
ifies  and  r«generates  man.  when  I  was  thinking  of  the  conjunction 
619.  Hence  it  may  be  evident,  that  of  faith  and  charity,  it  interposed  itself 
without  truths  there  is  no  knowledge  between  them,  arid  violently  endeavor- 
of  the  Lord,  and  also  that  without  truths  ed  to  separate  them.  The  angels  com- 
there  is  no  faith,  and  thus  no  charity ;  plain  much  of  these  spheres,  and  pray 
consequently  that  without  truths  there  to  the  Lord  that  they  may  be  dissi- 
is  no  theology,  and  where  this  is  not,  pated  ;  but  they  have  received  answer 
there  is  no  church.  Such  is  the  com-  that  they  cannot  be  dissipated,  whilst 
pany  of  people  at  this  day,  who  call  the  dragon  is  upon  the  earth,  since  they 
themselves  Christians,  and  say  that  are  from  the  spirits  of  the  dragon;  for 
they  are  in  the  light  of  the  gospel,  it  is  said  of  the  dragon,  that  he  was 
when  yet  they  are  in  thick  darkness  cast  forth  into  theearth,  and  thentbus; 
itself;  for  truths  lie  concealed  under  Therefore  rgoice,  ye  heavens;  and  wo 
falses,  like  gold,  silver  and  precious  to  those  who  inhabit  the  earth.  Rev. 
stones  buried  among  the  bones  in  the  xii.  Those  three  spheres  are  like  at- 
valley  of  Hinnom,  That  it  is  so,  was  mospheres  driven  by  a  tempest  arising 
clearly  manifest  to  me  from  the  spheres  from  the  breathing  holes  of  the  dragons, 
in  the  spiritual  world,  which  flow  forth  which,  because  they  are  spiritual,  in- 
from  modern  Christendom,  and  spread  vade  minds  and  force  them.  The 
themselves  around.  One  sphere  is  spheres  of  spiritual  truths  there  are  as 
concerning  the  Lord ;  this  exhales  and  yet  few,  being  only  in  the  new  heaven, 
pours  itself  forth  from  the  southern  and  with  those  under  heaven  who  are 
quarter,  where  the  learned  of  the  clergy  separated  from  the  spirits  of  the  dragon; 
and  the  erudite  of  the  laity  are.  This  which  is  the  cause  that  those  truths 
sphere,  wherever  it  goes,  enters  the  are  at  this  day  as  invisible  to  men  In 
ideas,  and  with  many  it  takes  away  faith  the  world,  as  ships  in  the  eastern  ocean 
concerning  the  divinity  of  the  Lord's  are  to  pilots  and  captains  of  vessels 
Human ;  with  many  it  weakens  it,  and  who  are  sailing  in  the  western  ocean. 
with  many  it  makes  it  foolishness  ;  the        620.  That  regeneration   cannot  be 


b,C.OOglc 


H  f        t'  a        I  Regeneration. 
om  the  Word  « 


g  To   the   above  will  be  addea 

an  m  Relations.      First,     I   saw  a 

y  of  spirits   all  on  their  knees 

d  to  God,  that  He  would  send  to 

ngela   with  whom  they  might 

ff  R  louth  to  mouth,  and  to  whom 

be    if  an  ght  open  the  thoughts  of  their 

And  when  they  rose  up,  three 

g       n  fine  hnen  were  seen  standing 

m  sight ;  they  said,  "  The  Lord 

g  Christ  has  heard  your  prayers, 

18  R  efore  has  sent  us  to  you ;  open 

lation,  like  sackcloth  of  hair,  vi.  13,    to  ua  the   thoughts  of  your  hearts." 

and  darkened,  Joel  li.  10;  and  thus    And  they  answered,  "  The  priests  have 

mere  darkness  would  be  on  the  earth,    told   us,  that  in  theological   subjects, . 

iii.    15      Just    so    It    would   be    with    the  understanding  does  not  avail,  but 

man  without  truths  which  send  forth    faith,  and  that  intellectual  faith  is  not 

light   from   themselves;    for   the  sun,    profitable  in  those  things,  because  this 

from  which  the  Jight  of  truth  flows,  is    savors  of  man,  and  is  derived  from  him, 

the  Lord  ii     '  "  '  '         "    '  —     ..  . 

p     111 


111  the  spiritual  world ;  unless 

and  not  from  God.     We  are  English- 

igh   (I        d   1                   h   m 

m           d        h       1       1               many 

1       1        uld  b          m 

h    a   f                       d              y     hich 

1       1     1     f            p 

b  1        i     b        h             p  k     with 

I  p          R  g                   wh    1 

io          1      also      !1  d    h  msei        Re- 

d  by  f    I       d    !       y  w  h 

f        d        d      h          h      all  d    1  em- 

h         1       d  1    d          Id  be 

l       R      an  C    h  1            dm      over 

1 

h                    h  J    11    pp..      d  1  arn- 

5           m                   mp 

d        d  y                  y    h           1   y  did 

d            Id  b    1  k      d    g 

V                w  b          h          d  still 

b    k            h    k  f                h 

h  y    H       d  B                          d  Boino, 

1        Th                1       }      f 

W                                     G 

d        h    h           h 

w      B       be                    k          that 

fal            d  1   1          ] 

d                 lib             il  d     uths 

y  b           p      d  w  h 

ff    h       d          1    1       h      h          not 

b     h        1      p 

d          d  by      y         f    m  1                   soil. 

d       d   1       y       II 

b       h                b               f  1     ven 

d  se      g  ai  h    gh 

f        C  d        d  b               h  y    h       the 

1  bl    d                 II  d 

T      h                d             1  f       g  ther 

d 

hi       ood    f  1       y       d  I      lead 

h         h               al 

1 1  f          be                         and 

d     b              d 

k          p    y  d        G  d        Then 

wl            h             al 

d  h            1        R     d  h    Word 

h    1    1      f    1 

d  1    1               1     L    d        1  J       will 

J   dgm                         ly 

h      h    h       11  b      f  y        fath 

d  f   m            f  11 

d  1  1       All         h     Ch   St          orld 

Id  b     Ik 

d             Id            al    ft  m    h    W  ord. 

h          k     pi 

f          h         lyf                   B      two 

p  pi 


h,  Google 


412  Concerning  R^ormation  and  Regenerate  n. 

the  Lord,  who  is  the  Word,  and  also  which  he  was  born ;  and  tliut  to  porfonn 
you  had  previously  confirmed  your-  actual  repentance,  is,  not  to  will  evils, 
selves  ill  falses."  And  the  angels  said  because  they  are  contrary  to  God  ;  and 
fiirther,  "  What  is  faitli  without  light  t  ia  examine  one's  self  once  or  twice  in  a 
And  what  is  thinking  without  under-  year,  to  see  his  evils,  ta  coniess  them 
standing?  This  is  not  human.  Crows  before  the  Lord,  to  implore  help,  to 
and  magpies  also  can  learn  to  speak  desist  from  them,  and  to  enter  a  new 
without  understanding.  We  can  as-  life ;  and  as  far  as  he  does  this,  and  be- 
sure  you  that  every  man,  whose  soul  lieves  in  the  Lord,  so  far  sins  are  re- 
desirea  it,  can  see  the  truths  of  the  mitted."  Then  some  of  the  company 
Word  in  light.  Tliere  is  no  aninm!  said,  "We  understand  this,  and  thus 
tliat  does  not  know  the  food  of  its  life,  a!so  what  the  remission  of  sins  is."  And 
when  it  sees  it ;  and  man  is  a  rational  then  they  requested  the  angels  that  they 
and  spiritual  animal,  and  he  sees  the  would  inform  them  fiirther ;  and  indeed 
food  of  his  life,  not  indeed  of  his  body  now  concerning  God,  concerning  the 
hut  of  his  sold,  which  is  the  trath  of  Immortality  of  the  Soul,  concerning 
faith,  if  he  hungei^  for  it  and  asks  it  Regeneration,  and  concerning  Bap- 
of  the  Lord.  Whatever  also  is  not  re-  tism.  To  this  the  angels  replied, 
ceived  by  the  understanding,  this  is  "  We  sliail  not  say  any  thing  but 
not  fixed  in  the  memory,  as  to  the  thing,  what  you  understand,  otherwise  our  dis- 
but  only  as  to  the  words ;  wherefore,  course  falls  like  rain  upon  the  sand,  or 
when  we  have  looked  down  from  heav-  upon  the  reeds  there,  which,  although 
en  into  the  world,  we  have  not  seen  they  be  watered  from  heaven,  still  with- 
any  thing,  but  only  have  heard  sounds  er  and  perish."  And  they  said  con- 
most  of  them  unharmonious.  But  we  cerning  God,  "  All  who  come  into 
will  mention  some  things  which  the  heaven  obtain  a  place  there,  and  ihence 
learned  of  the  clergy  have  removed  eternal  joy,  according  to  the  idea  of 
from  the  understanding,  not  knowing  God,  because  this  idea  reigns  univer- 
that  there  are  two  ways  to  the  under-  sally  in  all  things  of  worship.  An  idea 
standing,  one  from  the  world,  and  the  concerning  God  as  a  spirit,  when  spirit 
other  from  heaven;  and  that  the  Lord  is  believed  to  be  like  ether  or  wind,  is 
withdraws  tiie  understanding  from  the  an  empty  idea ;  but  an  idea  concerning 
world,  when  He  illustrates  it.  But  if  God  as  man  is  a  just  idea;  for  God  is 
the  understanding  is  closed  from  reii-  Divine  Love  and  Divine  Wisdom  with 
gion,  the  way  to  it  from  heaveji  is  all  their  qualities,  and  the  subject  of 
closed,  and  then  man  sees  no  more  in  these  is  man,  and  not  ether  or  wind, 
the  Word  than  if  he  were  blind ;  we  The  idea  of  God  in  heaven  is  the  idea 
have  seen  a  good  many  such  fall  into  of  the  Lord  the  Savior.  He  is  the  God 
pits,  from  which  they  did  not  rise.  Let  of  heaven  and  earth,  as  He  taught.  I^l 
examples  be  for  illustration.  Can  you  your  idea  of  God  be  like  ours,  and  we 
not  understand  what  charity  is,  and  shall  be  consociated."  When  they 
what  faith  is?  That  charity  is  toact  said  these  words  their  faces  shone, 
well  with  the  neighbor,  and  that  faith  Concerning  the  Immortality  of  the 
is  to  think  aright  concerning  God  and  Soul,  they  said,  "Man  lives  to  eternity, 
concerningtheessentialsof thechurch  ;  because  he  can  be  conjoined  to  God 
and  thence  that  lie  who  acts  well  and  by  love  and  faith ;  every  one  has  this 
thinks  aright,  that  is.  he  who  lives  well  ability;  that  this  ability  makes  the 
and  believes  aright,  is  saved  1"  To  immortality  of  the  soul,  you  can  under- 
this  they  said  that  they  understood  it.  stand,  if  you  think  concerning  it  alittle 
Moreover  the  angels  said,  "  That  actu-  more  deeply."  Concerning  Reoen- 
al  repentance  from  sins  must  be  per-  eratiojij  ;  "  Who  does  not  see  that 
formedinorder  that  man  may  be  saved  ;  every  man  has  liberty  to  think  about 
and  that  unless  man  performs  actual  re-  God,  or  not  to  think  about  Him,  provid- 
pentance    he  remains  in  the  sins  in  ed  he  has  been  instructed  that  there  is 


./Google 


Concerning  Rejormatibn  and  Regeneration. 


a  God  1  Tiiua  every  man  has  lilieMy  in 
spiritual  things  equally  as  in  ^vil  and 
natural  things.  The-fcpjd  gives  this 
continually  to  all ;  wherefore  man  be- 
comes guilty  if  he  does  not  think.  Man 
is  man  from  having  this  ability,  but  a 
beast  is  a  beast  from  not  having  it; 
wherefore  man  can,  as  of  himself,  re- 
form and  regenerate  himself, 


ethat 


h     p    f 


f 


d  ra 
I     d      f 


1       1     f     1     Lo  d     b    I      ly      11 
b    d  H  m  bj  m  I  d 

d      f  J      sel  d  b  1  1 

from  the  Lord;  thusdoas  of  yourselves." 
But  then  they  asked,  "  Whether  to  do 
as  of  himself,  is  inherent  in  man  from 
creation."  The  angel  replied, "  It  ia  not 
inherent,  because  to  act  of  himself  is 
of  God  alone;  but  it  is  given  continually, 
thatis,adjoinetlcontinuaily ;  and  then  aa 
fur  as  man  does  good  and  believes  truth, 
as  of  himself,  he  is  an  angel  of  heaven ; 
but  as  far  as  he  does  evil,  and  thence 
believes  what  is  false,  which  also  is  as 
of  himself,  so  far  he  is  a  spirit  of  hell. 
You  wonder  that  this  also  is  as  of  him- 
self, but  still  you  see  it,  when  you  pray 
that  you  may  be  preserved  from  the 
devil,  lest  he  should  seduce  you,  lest  he 
should  enter  into  you,  as  into  Judas, 
should  fill  you  with  all  iniquity,  and 
destroy  both  soul  and  body.  But  every 
one  becomes  guilty,  who  believes  that 
he  does- of  himself,  whether  it  be  good 
or  whethor  it  be  evil ;  but  he  does  not 
become  guilty,  who  believea  that  he 
does  as  of  himself;  for  if  he  believes 
that  good  is  from  himself,  he  claims  to 
himself  that  which  belongs  to  God;  and 
if  ho  beheves  that  evil  is  from  himself, 
he  attributes  to  himself  that  which  be- 
longs to  the  devil."  Concerning  Bap- 
tism they  said,  "  That  it  is  a  spiritual 
washing,  which  is  reformation  and  re- 


4!D 

generation;  and  that  an  infant  is  re- 
formed and  regenerated,  when,  having 
become  an  adult,  he  does  those  things 
wliich  the  sponsors  promised  for  him, 
which  are  two,  repentance  and  faith  in 
God.  For, ^rst,  they  promise  that  he 
shall  renounce  the  devU,  and  all  his 
works ;  secondly,  that  he  shall  believe 
in  God.  All  infants  in  heaven  are  ini- 
tiated into  those  two,  but  to  them  the 
d  1  h  11  d  God  is  the  Lord. 
M  b  p     n  is  a  sign  before  the 

g  1  1  I"  nan  is  of  the  church." 
H  I       d    his,  some  of  the  com- 

I  )  d  We  understand  this." 
fi       h  was  heard  at  the  side, 

)    g        W      lo   not    understand ; " 

d  1  e,  "We  do  not  wish 

d  d         And    inquiry    was 

i    f    m      h     1  those  voices  came  • 

d  d       vered  that  they  came 

f   m   h  h    had  confirmed  in  tbem- 

i  h  f  I  of  faith,  and  who  wish- 
d  b  b  i  d  as  oracles,  and  thus 
to  be  adored.  The  angels  said,  "  D« 
not  wonder ;  there  are  a  great  many 
such  at  this  day;  they  appear  to  tts 
from  heaven  like  graven  images  made 
with  such  art,  that  they  can  move  their 
lips,  and  sound  like  organs,  and  they 
do  not  know  whether  the  breath  from 
which  they  sound  be  from  hell  or  from 
heaven,  because  tliey  do  not  know 
whether  it  be  false  or  true.  They  rea- 
son and  reason,  and  also  confirm  and 
confirm,  and  they  do  not  see  any  thing, 
whether  it  be  so.  But  you  must  know 
that  human  ingenuity  can  confirm 
whatever  it  will,  so  that-  it  may  appear 
as  if  it  were  so ;  wherefore  heretics  can 
do  this,  the  wicked  can  do  it,  yea, 
atheists  can  coniinn  their  doctrine  that 
there  is  no  God,  but  nature  alone." 
After  this  that  company  of  Englishmen, 
inflamed  with  the  desire  of  becoming 
wise,  said  to  the  angels,  "  They  say 
things  so  various  concerning  the  Holy 
Supper,  tell  us  what  is  the  truth," 
The  angels  replied,  "  The  truth  Is,  that 
the  man  who  looks  to  the  Lord,  and 
performs  actual  repentance,  by  that 
most  holy  medium  is  conjoined  to  the 
Lord,  and  introduced  into  heaven." 
But  some  of  the  company  said,  "  This 
is  a  mystery."     And  tho  angels  replied 


..gk 


414 


Concerning  Reformation  and  Regeneration. 


"  It  is  a  mystery,  but  still  such  that  it 
may  be  understood.  The  bread  and 
wine  do  not  effect  this  nor  is  there  any 
thing  holy  from  them  but  matenal 
bread  and  spiritual  bread  corre  ponJ 
to  each  other  and  material  wine  and 
spiritual  wine  and  spiritual  bread  is 
the  holy  of  loi  e  and  spiritual  wme  is 
the  holy  of  faith  loth  trom  the  Lord 
and  both  the  Lord  Hence  the  cm 
junction  of  the  Lord  with  man  and  ot 
man  nith  the  Lord  not  with  bread  and 
wine  but  with  the  love  and  laith  of  tie 
man  who  has  performed  actual  repent- 
ance ;  and  conjunction  with  the  Lord 
is  also  an  introduction  into  heaven." 
And  after  the  angels  had  taught  them 
something  concerning  correspondence, 
some  of  the  company  said,  "  Now,  for 
the  first  time,  we  can  also  understand 
this."  And  when  they  said  this,  io, 
a  flame  with  light  descending  from 
heaven  consociated  them  with  the  an- 
gels, and  they  loyed  each  other. 

622.  Second  Relation,  All  who 
have  been  prepared  for  heaven,  which 
U  done  in  the  world  of  spirits,  which  is 
in  the  middle  between  heaven  and  hell, 
after  the  time  1  1  p  d  1  g  d 
sigh  for  heaven         dp  ly    h 

eyes  are  opened       d    h  y  y 

which  leads  to  so  y      1 

this  way  they  en  d  d  d 

in  the  ascent  th  d 

keeper  there ;  h      p         '     g  d 

thus  they  enter.      Th  m 

n(«ets  them,  who  y  h  f  m  h 
governor,  that  th  y        j  f     h 

and  inquire   wh    h        1  y 

houses  any  whe  !  1  !  )  cog 
nize  as  theirs,  fo     h  1 

for  every  novitia  1        d    f   h  y 

find  one,  they  tell    f  d  h 

but  if  they  do  no  fi  d      j     h  y 
and  say  that  th  y   d  d  y 

And  then  examin  m  d    by  som 

wise  one,  whether  the  light  which  is  in 
them  agrees  with  the  light  which  is  in 
the  society,  and  especially  whether  the 
heat  does ;  for  the  light  of  heaven  in 
its  essence  is  divine  truth,  and  the  heat 
of  heaven  in  its  essence  is  divine  good, 
both  proceeding  from  the  Lord  as  the 
sun  there.  If  other  light  and  other 
heat  than  the  light  and  heat  of  that 


societj  are  in  them,  that  is,  if  othei 
good  aiid  truth,  they  are  not  received ; 
wherefore  they  d^wrt  thence,  and  go 
in  the  way>!  that  are  open  from  one 
society  to  another  in  heaven,  and  this 
until  they  find  a  'society  altogether 
agreeable  to  their  afieciioni  and  there 
their  habitation  is  made  for  ever  for 
there  thej  are  among  their  own,  as 
among  relations  and  friends  whom, 
because  the>  are  in  similar  affection, 
ll  py  love  irom  tl  p  heart  and  there 
ihty  are  in  fie  iuU  enjoyment  of  their 
life,  and  in  the  highest  delight  ol  their 
heart  from  peace  of  soul;  for  there  is  in 
the  heat  and  light  of  heaven  an  in< 
effable  delight,  which  is  communicated. 
Thus  it  is  with  those  who  become 
angels.  But  those  who  are  in  evils  and 
falses,  are  by  permission  allowed  to 
ascend  into  heaven ;  but  when  they 
enter,  they  begiu  to  draw  their  breath, 
and  to  respire  with  difiicuity ;  and 
presently  their  sight  is  obscured,  and 
their  understanding  is  darkened,  and 
their  thought  ceases,  and  death  seems 
to  stare  them  in  the  face,  and  thus  they 
stand  like  stocks ;  and  then  the  heart 


■.    b 
by 


h  h  1 

11    h  y 


f     1)      Af  d     h  y  1 

d      J          1  W    d 

bl    ph           1  L     I     M 

1        p  I 

f         H  F 


f 


yi  h 

d     ^      f   b  h    d    p        h  h 

which  are  of  faith,  which  yet  make  the 
light  in  which  the  angels  of  heaven  are, 
and  who  despise  the  goods  which  are 
of  love  and  charity,  wliich  yet  make 
the  heat  of  life,  in  which  the  angels  of 
heaven  are.  Hence  also  it  may  be 
seen  how  much  they  err  who  believe 
that  every  one  can  enjoy  the  blessed- 
ness of  heaven,  provided  he  be  admitted 


^'a'^ 


Concerning  Reformation  and  Regeneration.  -US 

into  heaven ;  for  there  is  a  belief  at  they  turned  away  their  faces,  and  said 

this  day,  that  to  be  received  into  heaven  to  their  master,  who  was  with  tliem, 

is  from  mercy  alone,  and  that  reception  "  What  ia  this  monstrous  thing  ?     Wa 

into  heaven,  is  like  one's  coming  into  saw  men,  and  now,  instead  of  them 

a  house  in  the  world,  where  there  is  a  dead  horses ;  and  because  we  could  nol 

wedding,  and  then,  at  the  same  time,  look  at  them,  we  turned  away  our  faces. 

into  the  joy  and  gladness  there.     But  Master,  let  us  not  stay  in  this  place, 

they  should  know,  that,  in  the  spiritual  but  let  us  go  away ;  "  and  they  went 

world,  there  is  a  communication  of  the  away.     And  then  the  master  instructed 

affections  of  love  and  of  the  thoughts  them  in  the  way,  what  a  dead  horse 

tiience,  since  man  is  then  a  spirit,  and  signifies,  saying,  "  A  horse  signifies  the 

tlie  life  of  the  spirit  is  the  atfection  of  understanding  of  truth  from  the  Word, 

love  and  the  thought  thence ;  and  that  Ail  the  horses  that  you  have  seen  eig 

homogeneous   affection    conjoins,    and  oified   that;    for  when  any  one  goes 

heterogeneous  affection  separates,  and  meditating   from  the   Word,  then  hia 

that  what  is  heterogeneous  tortures  a  meditation  at  a  distance  appears  like  a. 

devil  in  heaven,  and  an  angel  in  hell;  horse,  generous  and  lively,  as  he  nied- 

therefore  they  are  separated  just  ac-  itates  spiritually;  on  the  contrary,  mean 

cording  to  the  diversities,  varieties  and  and  dead,  as  he  meditates  materially." 

differences  of  the  affections  which  are  Then  the  boys  asked,  "  What  is  it  to 

of  love.  meditate  spiritually  and  materially  from 

633.  TniRD   Relation.      Once  it  the  Word?"    And  the  master  replied, 

was  given  me  to  see  three  hundred  of  "  I   will   illustrate   this    by  examples, 

the  clergy  and  laity  together,  all  learned  Does  not  every  one,  while  he  is  devoutly 

and  erudite,  because  they  knew  how  reading  the  Word,  think  inwardly  in 

to  confirm  faith  alone  even  to  justifica-  himself  about  God,  about  the  neighbor, 

tion,  and  some  still  farther;  and  because  and  about  heaven  J     Every  one  who 

there  was  with  them  a  belief  that  there  ia  thinks  about  God  only  from  person,  and 

admissiontoheavenfromfavoron!y,per-  not  from  essence,  thinks    materially; 

mission  was  given  them  to  ascend  into  and    also   he   who    thinks    about    the 

oae  society  of  heaven,  which,  however,  neighbor  only  from  the  external  form, 

was  not  among  the  higher  ones;  and  and  not  from  quality,  thinks  materially; 

when  they  ascended,  they  seemed  at  a  and  he  who  thinks  about  heaven  only 

distance  like  calves.     And  when  they  from  place,  and  not  from  love  and  wis- 

entered  heaven,  they  were  received  by  dom,  from  which  heaven  is  heaven,  he 

the  angels  civilly  j  but  when  they  began  also  thinks  materially."     But  the  boys 

t)  converse  with  them,  they  were  seized  said,  "We   have   thought   about  God 

with   tremor,  afterwards  with   horror,  from  person,  about  the  neighbor  from 

and  at  last  with  torture  as  it  were  of  form,   that   he    is   a   man,   and    about 

death;  and  then  they  cast  themselves  heaven  from  place,  that  it  is  above  us; 

down  headlong,  and  in  their  descent  did  we,  therefore,  when  we  read  the 

they  seemed  like  dead  horses.     That  Word,  appear  to  any  one  like  dead 

they  appeared  like  calves  in  their  as  horsea  1 "     The  master  said,  "  No ,  you 

cent,  was  because  the  natural  affection  are  yet  boys,  and  you  cannot  do  olher- 

of  seeing  and  knowing,  leaping,  often  wise      But  I  have  peiceived  m  you  an 

appears  from   correspondence  like    a  affection  of  knowing  and  understand- 

calf;  and  that,  in  their  descent,  they  ing     and  because  this  is  spiritual,  you 

appeared  like  dead  horses,  was  because  baie  al'aj  thought  spiritually,  for  some 

the  understanding  of  truth  appears  from  tpiritual  thought  is  concealed  within 

correspondence  like  a  horse,  and  no  30ur  material    of  which  you  are  yet 

understanding  of  the  truth  whiL,h  IS  of  ignorant       But  I  will  return  to  the 

the  church,  like  a  dead  horse.  former  things  which  I  siid    that  he 

There  were  boys  below,  who  saw  who  thinks  materially  wliile  he  read) 

them  descending,  and  in  their  desient  the  Word  or  meditates  from  the  Word 

appearing  like  dead  horsea;  and  then  appears  at  a  distance  like  a  dead  horse 


4  i  G  Concerning  Reformatwn  and  R-gfUeration. 

but  he  who  thinks  spiritually  appears  iimilar  with  all  and  every  thing  ihat  a 
like  a  iive  horse;  and  that  he  thinks  in  the  Word,  wherefore  he  who  cIit 
materially  concerning  God,  who  thmks  ishes  a  material  idea  concerning  God, 
only  from  person,  and  not  from  essence  and  also  concernmg  the  neighbor,  and 
For  there  are  many  attributes  of  the  concernmg  heaven,  cannot  understand 
Divine  Essence,  as  omnipotence,  om-  anj  thing  theie ,  the  Word  is  to  him 
niseience,  omnipresence,  eternity,  love,  a  dead  letter,  and  he  himself  appears 
wisdom,  mercy  and  grace,  and  others,  at  a  distance,  while  he  is  reading  it,  or 
and  there  are  attributes  proceeding  meditating  from  it,  like  a  dead  horse, 
from  the  Dirine  Essence,  which  are  Those  whom  you  =aw  descending  from 
creation  and  preservation,  redemption  heaven,  appearing  before  your  eyes 
and  salvation,  illustration  and  instruc-  like  dead  horses,  were  those,  who  had 
tion.  Everyone  who  thinks  concerning  shut  up  the  rational  sight,  as  to  tlieo- 
Grod  from  person,  makes  three  Gods,  logical  things,  or  the  spiritual  things  of 
saying,  that  one  God  is  the  Creator  and  the  church  with  themselves  and  with 
Preserver,  and  another  the  Redeemer  others,  by  the  peculiar  dogma,  '  that 
and  Savior,  and  a  third,  the  Illustrator  the  understanding  is  to  be  kept  under 
and  Instructer  ;  but  every  one  who  obedience  to  their  faith  : '  not  thinking 
thinks  concerning  God  from  essence,  that  the  understanding,  shut  up  by  re- 
makes one  God,  saying,  God  created  ligion,  is  as  Hind  as  a  mole,  and  in  it 
us,  and  the  same  has  redeemed  and  has  mere  thick  darkness,  and  such 
saves,  and  also  illustrates  and  instructs  thick  darkni^sa  as  rejects  from  itself 
us.  Hence  the  reason  why  those  who  all  spiritual  light,  stops  the  influx  of  it 
think  concerning  the  trinity  of  God  from  the  Lord  and  from  heaven,  and 
from  person,  and  thusmaterially,  cannot,  puts  before  it  an  obstruction  in  the  cor- 
from  the  ideas  of  their  thought,  which  poreal  sensual,  far  below  the  rational 
is  material,  do  otherwise  than  make  in  the  things  of  faith ;  that  is,  it  puts 
three  of  one  God ;  but  still,  contrary  to  it  near  the  nose,  and  fixes  it  in  its  car- 
their  thought,  they  are  obliged  to  say  tilage,  on  account  of  which  it  cannot 
that  there  is  a  union  of  those  three  by  afterwards  even  smell  the  odor  of  spir- 
essence,  because,  as  it  were  through  a  ifual  things ;  whence  some  have  be- 
latticed  window,  they  also  have  thought  come  such,  that,  as  soon  as  they  per- 
concerning  God  from  essence.  Where-  ceive  the  odor  of  spiritual  things,  thej 
fore,  my  scholars,  think  from  essence,  fall  into  a  swoon ;  by  odor  I  mean  per- 
and  from  this  concerning  person ;  for  ccption.  These  are  they  who  make 
to  think  from  person  concerning  es-  God  three ;  they  say  indeed  from  es- 
sence, is  to  think  materially  also  con-  sen ce  that  God  is  one,  but  still,  when 
i  but  to  think  from  es-  they  pray  according  totheir  faith,  which 
ing  person,  is  to  think  is,  that  God  the  Father  has  mercy  fbi 
spiritually  also  concerning  person,  the  sake  of  the  Son,  and  sends  the 
The  ancient  Gentiles,  because  they  Holy  Ghost,  they  manifestly  make  three 
thought  materially  concerning  God,  Gods.  They  cannot  do  otherwise;  for 
d  th  I  CO  tl  tt  'b  t  they  pray  to  one,  that  he  would  have 
G  m  &  ercy  for  the  sake  of  another,  and  send 
m  bird,"  And  then  their  master  taught 
m  G  em  concerning  the  Lord,  that  He  is 
Y  m  al  e  one  God,  in  whom  is  a  Divine 
oe  Trinity. 

al      T  624.     Fourth   Relation.     In  the 

m  ddle  of  the  night,  being  awaked  from 

ep,  I  saw,  at  some  height  towards  the 

St,  an  angel  holding  in  his  right  hand 

g                                       m  paper,  which  from  the  sun  ajipeared 

m  a  bright  whiteness,  in  the  middle  of 

fr                                         T         ase  lich  there  was  a  writing  from  golden 


^'a'^ 


Conceinmg  RtfjriMition  and  Regeneration.  Al'i 

letters;  aniJ  1  saw  written,  The  Mir-  heaven,  and  all  that  are  in  the  "iiole 

RiAOE  or  THE  GooD  AND  THE  True  wotW,  are  from  creation  nothing  but  a 

F     n  he       ting  there  issued  a  bright  marriage  of  the  good    and   the  true; 

d  aa       wh  ch  went  off  into  a  broad  since  all  and  every  thing,  as  wel  those 

1    a      nd  the  paper ,  that  circle  or  which  live  and  breathe,  ao  those  which 

So  d        pp    rci!  then  as  the  light  of  do  not  live  and  breathe,  were  created 

h     m  appears  in  the  time  of  from  the  marriage  of  the  good  and  the 

p  ng      W  r  this  I  saw  tlif  angel,  'rue,  and  into  it :  there  is  not  any  thing 

w  1    he  p  p  r  in  his  hand,  descf  nding,  created  into  truth  alone,  nor  any  thing 

d  a.  he  d    cended,  the  paper  appear-  into  good  alone ;  this  or  that  alone  is 

d  1  nd  1  ss  lucid,  and  the  writing,  not  any  thing ;  but  by  marriage  they 
1  h  The  Marriage  op  the  exist  and  become  something,  such  as 
Good  and  the  True,  converted  from  is  the  marriage.  In  the  Lord  God 
a  golden  color  into  a  silver,  and  then  the  Creator,  there  is  Divine  Good  and 
into  a  copper,  afterwards  into  an  iron.  Divine  Truth  in  their  substance  itaelP; 
and  finally  into  a  ferruginous  and  rusty  the  e-sc  of  substance  itself  is  the  Di- 
color;  and  at  last  (he  angel  was  seen  imeGood,  and  the  ex!*/weof  substance 
to  enter  into  a  dark  cloud,  and  through  itself  is  the  Divine  Truth ;  and  also 
the  cloud  upon  the  earlh;  and  there  they  are  in  their  union  itself,  for  in 
that  paper,  although  it  was  still  held  m  Hira  they  infinitely  make  one.  Since 
the  angel's  hand,  was  not  seen.  This  those  two  in  God  himself,  the  Creator, 
was  in  the  world  of  spirit-,  into  nhich  aie  one,  therefore  also  they  are  one  in 
all  men  after  death  first  come  together  all  and  every  thing  created  by  Him  ; 
And  then  the  angel  spoke  to  me,  say-  by  this  also  the  Creator  is  conjoined, 
ing,  "  Ask  those  who  come  hither  in  an  eternal  covenant,  like  that  of  mar- 
whether  they  see  me,  or  any  thing  in  riage,  with  all  the  things  created  by 
my  hand."  There  came  a  multitude,  Him.  Further,  the  angel  said,  that  the 
a  company  from  the  east,  a  company  Sacred  Scripture,  which  was  dictated 
from  the  south,  a  company  from  the  by  the  Lord,  is,  in  general  and  in  par- 
west,  a  company  from  the  north  ;  aud  I  ticular,"a  marriage  of  the  good  and  the 
asked  those  who  came  from  the  east  true  (see  above,  n.  248  to  253) ;  and 
and  south,  who  were  such  as  in  the  because  the  church,  which  is  formed 
world  were  devoted  to  learning,  whether  by  truths  of  doctrine,  and  religion, 
they  saw  any  one  with  me,  or  any  thing  which  is  formed  by  goods  of  life  accord' 
in  his  hand.  They  ail  said  that  thiy  ing  to  truthsof  doctrine,  with  Christiana 
saw  nothing  at  all.  Then  I  asked  are  solely  Iroin  the  Sacred  Scripture,  it 
those  who  came  from  the  west  and  the  may  be  evident  that  the  church  aJ^o, 
north,  who  were  such  as  h'-d  believed  m  general  and  in  particular,  is  a 
in  the  words  of  the  learned  in  the  marrnge  of  the  good  and  the  true  " 
world.  These  said  that  they  neither  The  same  that  was  said  aboie 
saw  any  thing.  But  yet  the  list  of  concerning  the  marriage  ot  the  good 
these,  who  in  the  world  had  been  in  and  the  true,  was  said  also  concerning 
simple  faith  fi'om  charity,  or  in  some  the  Marriage  of  Charity  and  Faith, 
truth  from  good,  after  the  former  had  since  good  ia  of  charity,  and  truth  is  ol 
gone  away,  said  that  they  saw  a  man  faith.  After  these  things  were  said,- 
with  a  paper,  a  man  in  a  handsome  the  angel  raised  himself  from  the  earth, 
dress,  and  a  paper  upon  which  letters  and, passingthroughthecJoud, ascended 
were  written ;  and  when  they  viewed  into  heaven ;  and  then  the  paper,  ac- 
it  more  closely,  they  said  that  they  cording  to  the  degrees  of  ascent,  shone 
read,  The  Marriage  op  the  Good  as  before;  and  behold,  then  the  circle, 
AND  the  True.  And  they  spolte  to  which  before  appeared  like  the  light 
the  angel,  requesting  that  he  would  of  the  morning,  descended  and  dispelled 
tell  what  this  meant.  And  he  said,  the  cloud  which  brought  darkness  on 
"  That  all  things  that  are  in  the  whole  the  earth,  and  a  bright  sun-shine  ensued 


.,.5le 


4IS  Concerning  Reformation  and  Regen-ratiot,. 

625    Fifth  Relation.   OQce,when  slicks,  Rev.  i.  5,  6.  7,  10,  II,  \i,  13 

I  vas  meditatiDg  on  the  second  coming  xx'i-.  13 ,  also  from  Matt.  xxiv.  30,  31.' 

uf  the  Lord,  eudd     11          pp       d  I  look  d         a  n  o  the  eastern  heaven, 

beam  of  lighi,  po          ly       k  ng    p  n  d       1  gl       h  n     on  the  right  side, 

my  eyes;  wherti        I  1     k  d     p  and  i                  d       n  the  southern  ex- 

lo,    the  whole  h        nb                  PP  dllda  sweet  sound ;  and 

peered  luminous       d  f          1  1     k  d   1             1    '  What  of  the  Lord 

the  west  tliere           Id             i  ng  h  y  gl     f     g  there  1"   He  said, 

series  a  Glorifi                     d         n     I  By    h        w    d     n   the  Revelation : 

stood  by  and  said,  "  That  glorification  Isawa7tew}iiaoenandaneweartli;€md 

is  a  glorification  of  the  Lord,  on  ac-  Isawthekoly  city,  Ntw  Jerusalem,  com- 

count  of  his  coming,  and  it  is  made  by  ing  down  from  God  out  of  heaven,  pre' 

the  angels  of  the  eastern  and  western  pared  as  a  Bride  for  her  Husband, 

heaven."      From    the    southern    and  And  I  heard  a  great  voice  out  ofkeeaien, 

northern  heaven,  nothing  was  heard  but  saying,  Behold  the  tahemacle  of  Gotl 

a   soft   murmur.      And    because    the  with  Men,  and  He  will  dwell  toith  them. 

angel  beard  all,  be  said  to  me,  first.  And  the  angel  spoke  with  me  and  said, 

that  those  glorificaliona  and  celebrations  Come,  ItBiU  shmo  thee  the  Bride,  tue 

of  the  Lord  were  made  from  the  Word.  Lamb's   Wipe.      And  he  carried  me 

And  presently  he  said,  "  Now  they  are  oiBay  in  the  spirit  on  to  a  great  moun- 

glorifying   and  celebrating  the  Lord,  tain,  and  showed  me  the  holy  city  Je- 

particularly  by  these  words,  which  are  rusakm,  Rev.  xxi.  I,  2,  3,  9,  10.  Alsii 

in   the  prophet  Daniel :    Thou  sawest  by  these  words:  I  Jesus  am  the  brighi 

ii-on  mixed  unth  miry  clay,  but  they  and  moj^ing  Star;  and  the  Spirit  an<i 

shall  not  cohere.  And  in  those  days  will  the  Bride  say.  Come.     And  He  saie-, 

the  God  of  heaven  set  up  a  kingdom,  I   comb    quicki-t.      Amen;  even    sc, 

which  shatt  never  be  destroyed;  it  shall  come  Lord  Jbstis,  xxii.  16,  17,  20," 

break  up  and  consume  all  those  king-  After  these  and  many  more,  there  was 

doms,  but  it  shall  stand  for  ever,  li.  43,  heard  a  general  glorification  from  the 

44."  After  this  I  heard,  as  it  were,  the  east  Co  the  west  of  heaven,  and  also 

voice  of  singing;  and  farther  in  the  from  the  south  to  the  north:   and   I 

east  I  saw  a    coruscation    of   light  asked  the  angel,  "What  now?"     And 

brighter  than  the  former;  and  I  asked  he  said,  "They  are  these  words  from 

ihe  angel,  "What  are  they  glorifying  the  prophets:  All  fesh  shall  know  that 

there?"  He  said,  " By  these  words  in  I  Jehovah  am  thy  Savior  and  thy 

Datiiel:  J  was  seeing  in  the  visions  of  Redeemer,   Isaiah    xlix.    26.     Thus 

the  -tight,  and  behold  the  Son  of  Man  said  JehovaJt,  the  King  of  Israel,  and 

was  coming  with  the  clouds  of  heaven;  his  Redeemer,  Jehovah  op  hosts,  I 

and  to  Him  was  given  dominion,  and  a  am  the  First  and  the  Last,  and 

kingdom,  and  all  people  and  nations  beside  Mb  there  is  ko  God,  xliv.  6. 

shall  worship  Him.     tfis  dominion  is  It  shall  be  said  in  that  day,  Lo,  this 

Ihe  dominion  of  an  age  which  shoil  not  is  ocr  God,  whom  we  have  expected  to 

pass  away,  and  his  kingdom  that  which  deliver  us;  This  is  Jehovah,  whom  we 

shall  not  be   destroyed,    vii,     13,    14.  have  expected,  xxv.  9.      The  voice 

Moreover,    they   are    celebrating    the  of  one  crying  in  the  desert,  Prepca-e  ye 

Lord  from  these  words  in  the  Revela-  a  way  for  Jehovah.       Behold   the 

lion:    To  Jesus  Christ  be  glory   and  Lord    Jehovih     cometh     in     the 

strength.     Behold,   He    cometh    with  Mighty  One.     He  mil  feed  his  fiock 

clouds.     Heis  the  Alpha  and  the  Ome-  like  a  Shepherd,  xl.  3,  5,  10,  11.     A 

ga,  the  Beginning  mtd  the  End,  the  Child  is  born  to  us,  a  Son  is  given  to 

First  and  the  Last !  who  is,  who  was,  its,  whose  name  is  Wonderful,  Coun- 

ana  who  is  lo  come,  the  Almighty.    I  sellor,    God,   Hero,   tub    Father    of 

John  heard  iMs  from  THE  Son  OF  Man,  eternity,  the  Prince  op  peace,  ix 

out  tj  the  midst  of  the  seven   candle-  6.     Behold  the  days  will  come,  and  1 

Mostecb,  Google 


Concetning  Reformation  and  Hegeneratton.  -tii* 

ihalf  rnne  unto    David  a    righteous  in  that  day  tueke  shall  be  one  Jb- 

'Branch,  who  shall  reign  a  King;  and  hovah,  and  his  name  one,  Zech.  xiv. 

this  IS  his  name,  Jehovah  ouh  right-  9."   Having  heard  and  understood  these 

ROTJSNEss,  Jer    xxiii  5,  fl ;  xxsiii.  15,  things,  my  heart  exulted,  and  I  went 

16.      Jehovah   of  Hosts  is  Ms  name,  home  with  joy,  and  there  I  returned 

AND  THY  Redeemer,  thg  Holy  Oive  from  the  state  of  the  spirit  into  the  state 

OP  Israel,  the  God  of  the  whole  of  the  body,  in  which  I  wrote  down 

F^RTH,  SHALL  He  be  called,  Isaiah,  these   things  which    weie    seen    and 

liv.  S.  In  that  day  Jehovah  shall  be  heard. 

FOB  A  KlNfl  OVER  THE  WHOLE   EARTH  ; 


./Google 


Conce.rning  ImpritaiioH 


CHAPTER  XI. 


CONCERNING   IMPUTATIOK- 


626.  I  That  the  Faith  op  the  would  become  like  desolate  cities,  or 
PKF.SBNT  Church,  WHICH  ALONE  IS  SAID  like  the  rubbish  of  a  temple  ;  and  faith 
TO  JUSTIFY,  AND  Imputation,  make  itself,  which  stands  in  front,  would  not 
ONE.  be   any   thing,    and    thus    the    whole 

That  the  faith  of  the  present  church,  church  would  be  a  desert  and  a  deso- 

wbicli  alone  is  said  to  jusliiy,  is  unpu-  lation.     Hence  it  is  manifest  on  what 

tation.  or  that  faith  and  imputation,  in  pillar  the  house  of  God  at  this  day  is 

the  present  church,  make  one,  is  be-  founded ;  and  if  this  were  pulled  away, 

cause  one  is  of  the  other,  or  one  enters  the  house  would  fall,  like  that  in  ivhich 

into  the  other,  mutually  and  recipro-  the  lords  of  the  Philistines,  together 

cally,  and  causes  it  to  be ;  for  if  faith  with  three  thousand  of  the  people,  were 

is  spoken  of,  and    imputation   is   not  sporting,  who  then  died  and  were  slain, 

added,  faith  is  merely  a  sound ;  and  if  when   Samson   pulled    away    the    two 

imputation  is  spoken  of,  and  faith  is  not  pillars  of  the  house ;  Judges  s\\.    20. 

added,  it  is  also  merely  a  sound;  but  This  is  said,  because  it  was  shown  in 

if  those  two  are  spoken  of  conjointly,  what  precedes,  and  is  to  be  shown  in 

somethingartioulateisproducedjbut  as  the   appendix,  that  that   faith  is   not 

yet  without  a  meaning.  Wherefore,  that  Christian,  because  it  differs  from  the 

the  understanding  may  perceive  some-  Word,  and  that  the  imputation  of  that 

thing,  a  third  must  necessarily  be  added,  faith,  is  vain,  because  the  merit  of  Christ 

which  is,  the  merit  of  Christ ;  thence  is  not  imputable. 
a  sentence  is  made,  which  a  man  can        638.     II.    That   the   Imputation 

speak  with  some  reason ;  for  the  faith  which  is  of  the  present  Faith,  is 

of  the  present  church  is,  that  God  the  two-fold,  ons  Part  op  the  Merit  op 

I'atber  imputes  the   righteousness  of  Christ,  and  the  other  op  Salvation 

iiim  Son,  and  sends  the  Holy  Ghost  to  thence.      It  is  taught  in  the  whole 

operate  the  effects  of  it.  Christian  church,  that  justification,  and 

627.  These  three,  therefore — faith,  thence  salvation,  are  effected  by  God 
imputalion,  and  the  merit  of  Christ — in  the  Father  by  means  of  the  imputation 
the  present  church,  are  one,  and  may  of  the  merit  of  Christ  his  Son;  and  that 
be  called  a  triune ;  for  if  one  of  those  imputation  is  made  from  grace,  when 
three  were  taken  away,  the  present  and  where  He  wills,  thus  arbitrarily ; 
theology  would  become  not  any  thing,  and  that  those  to  whom  the  merit  of 
for  it  depends  on  those  three  perceived  Christ  is  imputed,  are  adopted  into  itie 
as  one,  just  as  a  long  chain  depends  on  number  of  the  sons  of  God :  and  because 
a  fixed  hook  ;  so  that  if  either  faith,  or  the  leaders  of  the  church  have  not 
imputation,  or  the  mevit  of  Christ,  were  moved  on  a  step  beyond  that  imputa- 
taken  away,  all  that  is  said  concerning  tion,  or  elevated  their  minds  above  i(, 
justification,  concerning  the  remission  from  having  decreed  that  the  election 
of  sins,  concerning  vivification,  renova-  of  God  is  merely  arbitrary,  they  h avis 
[ion,  regeneration,  sanctification,  and  fallen  into  enormous  and  fanatical 
concerning  the  gospel,  concerning  free  errors,  and  ai  length  into  the  detestable 
agency,  concerning  charity  and  good  one  concerning  predestination,  and 
works,   yea,   concerniBg   etemd    life,  also  into  thia  abominable  one,  that  Gwl 


lose,  bv  Cookie 


Concerning  Imputation.  421 

doea  nol  attend  to  the  deeds  of  a  man's  all  power   from   any   free    agency   in 

life,  but  only  to  the  faith  inscribed  on  gplritnal  things,  a.nd  does  not  leave  Iiini 

(he  interiors  of  his  mind;  wherefore,  even  so  much  that  he  can  shake  off  fire 

unless  the  error  concerning  imputation  from  his  clothes,  keep  his  body  from 

should    be   abolished,    atheism   would  harm,  or  extinguish  his  house,  when  on 

invade  the  whole  of  Christendom,  and  fire,  by  water,  ani?  rescue  his  family; 

then  the  king  of  the  abyss  would  reign  when  yet  tJie  Word,  fion..  beginning  to 

over  them,  whose  name  in  Hebrew  is  end,  teaches  that  every  one  should  shun 

Abaddon,   but  in  Greek  he  hath   the  evils,  because  they  are  of  the  devil  and 

name   Apollyon,    Rev.   is.     11.       By  from  the  devil,  and  do  goods,  because 

Abaddon  and  Apollyon  is  signified  a  thfiy  are  of  God  and  from  God,  and 

destroyer  of  the  church  by  faises ;  and  that  he  is  to  do  them  fi'om  himself,  the 

by  the  ab^ss  is  signified  where  those  Lord  operating.      But  the  imputation 

faises  are;     see  the  Apocalypse  Re-  at  this  day  proscribes  the  power  for  so 

vBAiBD,  n'.  421,  440,  443.       Whence  doing,  as  destructive  to  faith  and  thence 

it  is  manifest,  that  that  false  principle,  to  salvation,  for  this  reason,  lest  some- 

and  the  faises  thence  following  in  an  thing  of  man  should  enter  the  imputa- 

exiended  series,  are  the  things   over  tion,  and  thus  the  merit  of  Christ;  ftom 

which  that  destroyer  reigns ;    for,  as  which  being  established,  this  satanical 

was  said  above,  the  whole  theological  tenet  has  flowed  forth,  that  man  is  ab- 

system  at  this  day  depends  on  that  im-  solutely  destitute  of  power  in  spiritu;  I 

putation,  as  a  long  chain  on  a  fixed  things,  which   is  like  saying,  "Walt 

hook,  and  as  man  with  aJI  his  members  on,"  although  you  have  no  feet,  nut 

on  the  head:  and  because  that  impu-  even  one;   "Wash  yourself,"  and  ytt 

tation  every  where  reigns,  it  is  as  Isaiah  both  your  hands  are  cut  off;  or,  "Do 

says;  The  Lord  will  cut  off  from  Israel  good,  but  sleep;"  or,  "  Feed  yourself," 

head  and  tail;  he  that  is  honored  is  tJie  but  without  a  tongue.   It  is  also  like 

head,  and  the  teacher  of  falsehood  the  having  a  will  given  which  is  nol  a  will, 

tail,  ix.  14,  15.  Cannot  one  say,  "  I  cannot,  any  more 

ffiJ9.  It  is  said,  that  the  imputation  than  the  statue  of  Lot's  wife ;  nor  any 

taught  by  the  present  faith,  is  twofold,  more  than  Dagon,  the  god  of  the  Phi- 

but  not  so  twofold  as  God  and  mercy  listines,  when  the  ark  of  C  d 

towards  all,  but   as   God    and    mercy  troduced  into  his  temple ;  I  f  ai  1 

towards  some ;  or  not  as  a  parent  and  that  I  sliould  fare  as  he  d  i      1        h 

his  love  towards  all  his  offspring,  but  head  was  broken  off,  and   i     palm      f 

as  a  parent  and  his  love  towards  one  or  his  hands  thrown  upon  th      h     h  Id 

another  of  his  offspring;  or  not  as  the  ISam.  v.  4;  nor  more  tha    Bibb 

divine  law  and  its  command  to  all,  but  the  god  of  Ekron,  who,  f  h 

as  the  divine  law  and  it-  command  to  a  nifioition  of  his  name  can       ly  d 
few.      Wherefore  one                  sa  fl  T  h       po 

extended  and  undivide  g 

is  restricted  and  divi  ra  d 

doubleness,  but  that  is  g  F  A 

taught  that  the  imputa  4 

of  Christ  is  from  an  a  3      A  fi 

and  that  to  these  the 
of  salvation,  thus  that  s 

and  the  rest  rejected  ;  m  C 

as  if  God  should   ele 

Abiaham's  bosom,  and  so  som 

the  devil  as  food,  whe  h  m 

is,  the  Lord  rejects  and  p  m  m 

one,  but  man  himself. 

6;!0.    It  is  added,  m 

tion  at  this  day  takes  m  dg  bo       n 


lostecb,  Google 


422  Concerning  Imputation. 

whom  g                     bed                 h  dg                      hn 

can   be     p       d     b  ft        h    S        d  fe     p 

opinions  am             tn    k       d           k  cond           h     h                A            p 

rhe  two                                              hb  Ad           hddh 

object  onn            k            wardn  JCh            TaiS 

which  h               hb                      gdnh  CGST 

At  first  s  gh         pp         a                w  n  d           h       con      d  d     ha 

away  from        h      h       bu  m         n        h        d     ne 

end  the_                 dpgh  p                    F                   Sndhe 

since  on  both  sides  entiie  impotency  in  Holy  Gho&t,  may  be  very  evident  from 

spiritual  things  is  taut,iit,  and   every  the  two  creeds,  calied  t!ie  Nicene  and 

thing  of  man  is  excluded  fi-om  faith,  it  Athanasian.     In  the  Nicene  it  is  read, 

followsthat  the  grace  leceptive  of  faith,  /  believe  tn  one  God,  the  Father  AU 

infijsed  arbitrarily  or  of  foreknowledge^  mighty.  Maker  of  Jteaven  and  earth; 

is  a  similar  election :  for  if  that  grace,  and  in  one  Lord,  Jesus  Christ,  tite  Son 

which  is  called  preventing  grace,  were  of  God,  t/ie  Only-begotten  of  the  Fa- 

universal,  man's  application,  from  some  ther,  born  before  all  ages,  God  of  God, 

power  of    hi8  own     must   be   added  of  the  same  substance  with  the  Father, 

which  yet   is   rejected    as   a  leprosy  w/ ti  came  doum  from  heaven,  and  became 

Thence    it    i      that    no    one    1  news  tncamate  by  the  Holy  Ghost  front  the 

whether  that  faith  has  been  g  ven  to  virgin  Mary;  and  in  the  Holy  Ghost, 

nim  of  grace   ani  more  than  a  sto^k  or  the  Lord  and  Giver  of  Hfe,  who  pro- 

a  stone,  such  as  he  was  when  it  was  ceeds  from  the  Father  and  the  Son,  who, 

infused ;  for  there  is  no  sign  testifying  together  with  the  Father  and  the  Son, 

it,  when  charity  piety  the  desire  ol  a  is  worshipped  and  glorifed.      In  the 

new  life,  and  tie  free  facult}  of  doing  Athanasian   Creed   are   these    words; 

good   as  well    is  eiil    are   denied   to  The  Catholic  faith  is  this,   That  we 

man:  the  iigns  which  are  nentioned  teorship  one  God  in  trinity,  and  the 

as  testifying  that  faith  in  man   are  all  tnnity  in  vnity,  neither  eortfottnding 

ludicrous    and  not  different  from  the  the  persons,  nor  dividing  the  substance 

auguries  of  the  incients  from  the  fl)ing  But  whereas  tee  are  compelled  by  the 

of  birds,  or  the  prognostications  of  as-  Christian  verity  to  confess  each  person 

tmlogers  from  the  stars  or  of  players  ''ingly  to  be  God  and  Lord,  so  we  are 

■Jfom  dice      Things  of  this  kind    and  firbidden  by  the  Catholic  religion  to 

hose  still  more  ludicrous,  follow  from  «^  three  Gods  or  three  Lords  :  that  is, 

the  imputed  righteousness  of  the  Lord,  it  is  lawful  to  confess  three  Gods  and 

which,  together  with  the  faith  which  is  three  Lords,  but  not  to  say   it ;    and 

called   that   righteousness,    ia    infused  this  is  not  lawful  because  religion  for- 

into  a  man  who  is  elected.  bids,buttha(iHbecausetbetriithdictatea 

632.  III.  That  the  Faith  which  it.      This  Athanasian  Creed  was  writ- 

IB   IMPUTATIVE    OF   THE    Merit    AND  tCH,  sooH  after  the  couocil  pf  Kice  was 

Righteousness  op  Christ  the  Re-  held,  by  one  or  more  of  those  who  had 

r  arose  from  the  De-  been  present  at  the  council,  and  alao 

3  Nicene    Synod    con-  it  was  received  as  ecumenical  or  Cath- 

E  Divine  Peksons  ritoM  olic.      Thence  it  is  manifest,  that  it 

iicH  Faith,  from  that  was  then  decreed,  that   three   divine 

ls    been  persons  from  eternity  are  to  be  acknowl- 

iRisTiAN  edged ;  and,  although  each  person  singly 

World.  by  himself  be  God,  that  still  they  ate 

As  it  respects  the  Nicene  synod  it-  not  to  be  called  three  Goda  and  Lords, 

self,  the  emperor  Constantine  the  Great,  but  one. 

by  the  advice  of  Alexander,  bishop  of  633.  That  the  faith  of  three  divine 

Alexandria,  held  it  in  his  palace   at  persons  has  been  received  from  thai 

Nice,  a  city  of  Bithynia  ;  where  all  the  time,  and  confirmed  and  preached  by 

bishops  in  Asia,  Africa    and   Europe  allbishops,  prelates,  rulers  of  tlie  church, 


^'a'^ 


Corweming  Imputation.  423 

and    presbyters,  even  to  the   present    When  a  faith  in  three  Gods  was  iiitro- 
lime,  is  known  in  the  Christian  world ;    duced    into    the   Christian    churches, 


and  because  t}        has   m  n  t  d  th      e 

wK  h  was  d  u     at  the  Nicene  synod, 

a  rneiiCal  pers  aa    u     f   h        G  d 

11   1  e    ood    f    harity  and  all  the  trnth 

other  faith  CO  id  b    d        d     1         1 

f  f     1         e      lied ;  for  those  two  cai 

which  might  b      ppl    d         !          h 

a           th  the  mental  worship 

in  their  order       11          1       G  d    1 

f    1         God     and  at  the  same  time 

Father  is  to  be  pp        h  d      d      pi      d 

h   h          1  worship  of  one  God ;  for 

10  impute  the       h      u  n        f  h     S 

1           dd          whatthe  mouth  speaks, 

or  to  show  mercy  on  account  of  the 

and  the  mouth  denies  what  the  mind 

Son's  pasiiion  of  the  cross,  and  to  send 

thinks ;  thence  it  comes  to  pass,  that 

the  Holy  Ghost  to  work  the  mediate  there  is  neither  a  faith  of  three  Gods, 
and  ultimate  effects  of  salvation.  This  nor  afaithof  one.  Hence  it  is  manifest, 
faith  is  a  fetus  born  of  those  two  creeds:  that  the  Christian  temple  has,  since  that 
but  wlien  the  swaddling  clothes  are  time,  not  only  been  shattered,  but  also 
taken  off,  there  comes  to  view  not  one,  has  fallen  in  ruins;  and  that,  since  that 
but  three ;  at  first  joined  together,  as  it  time,  the  pit  of  the  abyss  has  been 
were  in  an  embrace,  but  presently  sep-  open,  from  which  smoke  as  of  a  great 
arated;  for  they  decree,  that  essence  furnace  has  ascended,  and  the  sun  has 
joins  them  together,  but  the  properties,  been  darkened,  and  the  air,  and  from 
which  are  creation  redemption  and  which  locusts  came  forth  into  the  earth, 
p  mpu  np  d  h  R  3  See  the  explanation  ol 
d  ff  u  pp  n  h  ng  the  Apocalypse  Re- 
h  m  w  Da,  from  that  time  the  des- 
h  g  h  d  n  d  by  Daniel  began  and 
h  h  n  e  sed  Matt.  xxiv.  15;  and  to 
n  h  n  h  h  nd  he  imputation  of  it,  the 
the  id<,a  of  three  Gods  should  be  oblit-  eagles  have  been  gathered  together, 
erated  :  for  while  each  person  singly  is  verse  28  of  the  same  chapter  ;  by  co- 
believed  to  be  God,  as  it  is  said  in  the  gks  there  are  meant  leaders  of  the 
creed,  if  then  consequently  the  three  church,  who  are,  as  it  were,  lynx-eyed, 
persons  should  be  made  one,  the  whole  If  it  is  said,  that  the  council,  in  which 
house,  founded,  as  it  were,  upon  three  so  many  bishops  and  laurelled  men  sat, 
[liUars,  would  fall  down  in  a  heap,  decreed  that,  by  their  unanimous  suf- 
'I'be  reason  why  that  synod  introduced  frages,  what  confidence  is  to  be  put  in 
laree  divine  persons  from  eternity,  was  councils,  when  Roman  Catholic  coun- 
because  they  did  not  rightly  search  the  cils  have  also,  by  their  unanimous  suf- 
Word,  and  thence  they  did  not  find  frages,decreed  the  vicarshipof  thepope, 
any  other  asylum  against  the  Arians;  the  invocation  of  saints,  the  veneration 
but  the  reason  why  they  brought  to-  of  images  and  bones,  the  division  of 
gether  into  one  God  those  three  per-  the  holy  e'lcharist,  purgatory,  indul- 
sons,  each  of  whom  is  a  God  by  himself,  gences,  &.O.  't  What  conSdence  is  to  be 
was  because  they  were  afraid  of  being  put  in  councils,  when  that  of  Dort  also, 
censured  and  reproached  by  every  ra-  by  their  unanimous  suffrages,  decreed 
tional  religious  man  in  the  three  parts  a  detestable  predestination,  and  extolled 
of  the  world  for  a  faith  of  three  Gods,  it  as  the  palladium  of  teiigion.  But, 
The  reason  that  thej  ah  f  h  ny  e  de  do  not  trust  to  councils,  but 
applied  to  the  three  in  o  de  s  be-  o  1  e  Holy  Wo  d,  and  go  to  the  Lord, 
cause  no  other  could  6ov  fom  hat  and  you  v  II  be  enlightened;  for  He  is 
principle :  to  this  it  may  be  added  1  he  Wo  d  hat  is,  the  Divine  Truth 
if  one  of  those  three  we  e  om    ed    a  elf  he  e 

third  would  not  be  sen     and    1  u    all  635    F  nilly  this  aicanum  shall   be 

the  operation  of  divine   cr  ace      ould  d    cl    ed      In     even  chapters  in   the 

come  to  nothing.  R      1             1      con   immition   of  the 

C34.  But  the  truth  si    11  b  d  cl    ed  p       n       h      h    n    jp-rribrd,    m  like 


.,^le 


424                                       Conctnmi^  hnpuiation. 

n      as  Ik   deva  Ea  onu    Egypt  is  wherefore  Egjpt,  before  ils  chun-.h  waa 

debc  bed   a  d  bo  1  Ij  simila   plagues,  devastated,  is  compared  to  tlie  garden 

each  of  wh  cl  ap       ally  sign  I  e  some  of  Eden,  aod  the  garden  of  Jehovah, 

false     vhicl   jronolel    ta  devastation  Gen.  xiii.  10;  Ezek.  xxsi,  8;  and  aJsc 

e  e      to  de  t  uct  on      wherefore   also  it  is  called  the  corner-stone  of  the  tribes, 

ti  s        rcl    wh  cl  has  at  th  s  day  been  the  son  of  the  wise,  and  of  the  kings  of 

destroyed,  is  called  Egypt,  spiritually  antiquity,  Isaiah    xjx.  11,    13.     More 

unaersiooQ,  Rev,  xi,  8.     The  pJagues  may  be  seen  concerning  Egypt  in    its 

in  Egypt  were  these  :    That  the  waters  primeval  state,  and  in  its  devastated 

were  turned  into  blood,  whence  every  state,  in  the  Apocalvpse  Revealed,  n. 

tish   died,  and  the  river  stank,  Exod.  503. 

■  vii.     In  like  manner  it  is  said  in  Rev.  636.  IV.    That  the  Faith  impcta- 

vili.  8;    xvi.  3.     By   blood  is  signified  tive  op  the  Merit  op  Ohrist   was 

divine  truth  falsif.ed;  see  the  Apoca-  not  known  in  the  Apostolic  Church, 

LYPSB    Revealed    n.  S79,  404,   681,  which  precedbd,  and  is  no  where 

687,  688 ;  and  by  the  fishes  which  then  meant  in  the  Wohd. 

died,  the  truths  in  the  natural  man  also  The   church    which   preceded    the 

dead,   n.  290,  405.      in    the   land  of  Nicene  synod,  was  called  the  Apostolic 

E^ypt  frogs  were  produced,  Exod.  viii.  church  ;  that  this  was  large,  and  propa- 

Something  concerning  frogs  also  is  said  gated  into  the  three  parts  of  the  world, 

in  Rev.  svi.  13.     By  frogs  are  signi-  Asia,  Africa  and  Europe,  is  evident  ntii 

fied  reasonings  from  the  desire  of  falsi-  only  from  Constantine  the  Great,  and  h  is 

fying  truths.     See  Apoc.  Rev.  n.  702.  monarchy  over  notonly  many  kingdoms 

.In  Egypt  noxious   ulcers   came   upon  of  Europe,  afterwards  divided,  but  aliio 

man  and  beast,    Exod.    ix.     In    like  over  the  nearer  ones  out  of  Europe,  iii 

manner,  in  Rev.  xvi.  2.     By  ulcers  are  that  he  was  a  Christian,  and  a  zealot 

signified   interior  evils  and  falses  de-  for  religion ;    wherefore,  as   was  said 

Btructive  of  the  good  and  truth  in  the  above,  he  called  together  the  bishops 

church.     See  Apoc.  Rev.  n,  678.     In  from  Asia,  Africa  and  Europe  to  his 

Egypt  there  was  hail  mingled  with  fire,  palace  at  Nice,  a  city  of  Bithynia,  that 

!Exod,  ix.     In  like  manner  in  Rev.  viii.  he  might  cast  the  scandals  of  Arius 

7;xvi.21»    /faiV  signifies  the  infernal  out  of  his  empire.     This   was   done 

false.     See  Apoc,   Rev.  n.  399,  714.  fixim  the  divine  providence  of  the  Lord, 

Upon  Egypt  was  sent  the  locust,  Exod.  since,   if  the  divinity   of  the  Lord   is 

X.     In  like  manner  in  Rev.  ix.  1  to  11.  denied,  the  Christian  church  dies,  and 

Lontsts  signify  falses  in  the  outermost  becomes  like  a  sepulchre  adorned  with 

things.     See  Apoc.  Rev.  n.  424,  430.  this  epitaph,  "  Here  lies."    The  church 

Upon  Egypt  a  grievous   darkness  was  which  was  before  this  time  was  called 

brought,  Exod.  x.     In  like  manner  in  Apostolic,  and  the  eminent  writers  of 

Rev.  viii.  12.    Darkness  signifies  falses  that  church  were   called   fathers,  and 

arising  either  from  ignorance,  or  from  true  Christians  at  (heir  side,  brethren, 

falses  of  religion,  or  from  evils  of  life.  That  this  church  did  not  acknowledge 

See    Apoc.   Rev.  n.    110,  413,  695.  three  divine  persons,  and  thence  neither 

That  at  length  the  Egyptians  perished  a  Son  of  God  from  eternity,  but  only 

in  the  Red  sea,  Exod.  xiv. ;  but  in  the  the  Son  of  God  born  in  time,  is  evident 

Revelation,  the  dragon  and  the  false  from  the  creed  which  from  their  church 

prophet,  in  the  lake  of  fire  and  brim-  wascalled  Apostolic,  where  these  words 

stone,  xix.  20 ;    xx.  10.     Both  the  Red  are  read  :  /  believe  in  Gud  the  Patke' 

sea  and  that  lake   signify  hell.     The  Almighty,    Creator    of    heaven     and 

reason  why  similar  things  are  said  con-  earth ;   and  in  Jesus  Christ,  his  only 

cerni^g    Egypt,    and   concerning  the  Son  our  Lord,  who  was  conceived  by 

pihurch,  whose  consummation  and  end  the  Holy   Ghost,  horn   of  the  virgin 

are  described  in  the  Revelation,  is  be-  Mary.     I  believe  in  the  Holy  Ghost; 

cause  by  Egypt  is  meant  a  church,  the  holy  Catholic  church;  the  commit' 

which  in  its  beglimiiij  was  excellent ;  nion  of  saints.     Wiience  it  is  manifest. 


.,-^,v 


CoTiceridng  haputation.  425 

that  ihey  did  not  acknowledge  any  the  fig-tree ;  by  their  nakedness  is  inoanl 
other  Son  of  God  than  that  conceived  tlie  innocence  in  which  they  were  be- 
by  the  Holy  Spirit,  and  born  of  the  virgin  fore ;  and  by  haves  of  the  Jig-tree,  the 
Mary,  and  not  at  all  any  Son  of  God  truths  of  the  natural  man,  which  were 
iiorn  from  eternity.  This  creed,  like  successively  falsified.  That  primitive 
the  two  others,  has  been  acknowledged  church  may  be  compared  also  to  the 
as  the  genuine  Catholic,  by  the  ivhole  dawning  of  the  day  and  the  morning. 
Christian  church  to  the  present  day.  from  which  the  day  p'oceeded  to  the 

637.  That  in  that  primeval  time, all  tenth  hour;  but  then  a  thick  cloud  in- 
m  that  Christian  world  acknowledged  tervened,underwhic!itheday proceeded 
that  the  Lord  Jesus  Christ  was  God,  to  the  evening,  and  after  this  into  the 
to  whom  is  given  all  power  in  heaven  night,  in  which  the  moon  arose,  for 
and"  in  ftarth,  and  power  over  all  flesh,  some,  from  the  light  of  which  some  saw 
accordingtoliisown  words,  Matt,  xxviii.  aoinelhing  from  the  Word  ;  and  thereat 
IS;  John  svii.  2;  and  that  they  be-  went  on  into  the  thick  darkness  of 
lieved  in  Him  according  to  his  com-  night,  bo  far,  that  they  saw  nothing  o* 
inand  from  God  the  Father,  John  iii.  divinity  in  the  Lord's  humanity ;  al 
15,  16,  36  ;  vi.  40 ;  xi.  25,  26.  The  though  Paul  says,  that  in  Jesus  Christ 
same  is  also  very  manifest  from  the  con-  all  the  fulness  of  the  Godhead  dweileth 
vocation  of  all  the  bishops  by  the  em-  bodily,  Coloss.  ii.  9;  and  John,  that 
peror  Constantine  the  Great,  for  the  Tlie  Son  of  God  senl  into  the  world  is 
purpose  of  convicting  and  condemning,  the  true  God  and  eternal  life,  1  John 
from  the  Sacred  Scriptures,  Ariiis  and  v.  20.  The  primitive  or  Apostolic 
his  followers,  who  denied  the  divinity  of  church  never  could  have  conceived  thtil 
the  Lord  the  Savior,  born  of  the  virgin  a  church  could  succeed,  which  would 
Mary.  This,  indeed,  was  done ;  but  worship  several  Gods  with  the  heart, 
they,  in  order  to  avoid  a  wolf,  fell  upon  and  one  with  the  mouth,  which  wouh) 
a  lion ;  or,  as  it  is  said  in  the  proverb,  separate  charity  from  faith,  the  remis- 
WisAing  to  avoid  Charybdis,  he  fell  sion  of  sins  from  repentance  and  the 
upon  Scylla ;  by  feigning  a  Son  of  desire  of  a  new  life,  and  which  would 
God  ftom  eternity,  who  descended  and  introduce  a  total  impotence  in  spiritual 
as'jumed  the  Human,  believing  that  things ;  and  least  of  all  that  any  Arius 
thus  they  should  vindicate  and  restore  should  lift  up  his  head,  and  when  he 
divinity  to  the  Lord ;  not  knowing  that  had  died  should  rise  again  and  rule  se- 
God  himself,  the  Creator  of  the  uni-  cretly  even  to  the  end. 

verse,  descended,  that  He  might  become        639.  Tliat  no  faith  imputative  of  the 

Redeemer,  and  thus  Creator  anew,  ac-  merit    of    Christ  was    meant   in  the 

cording  to  these  manifest  declarations  Word,  is  clearly  manifest  from   this, 

ni  the  Old  Testament :   Isaiah  \xt.  i);  that  that  faith  was  not  known  in  the 

xi.  3,  5,  10,  11;  Kliii.  24 ;  sliv.  6,  24 ;  church  before  the  Nicene  synod  intro- 

xlvii.4;  xlviii.l7;  xlix.7,26;  Ix.l6;  ducedthreedivinepersonsfrometernity; 

Ixiii.    16;  Jer.   I.  34;     Hos.   xiii.  4;  and  when   this    faith  was  introduced, 

Psilm  xix.   15 :    to   these    add    John  and  had  pervaded  the  whole  Christian 

ix.   15.  world,  all  other  faith  was  rejected  into 

638.  That  Apostolic  church,  be-  darkness;  wherefore,  whoever  then 
cause  it  worahipjied  the  Lord  God  reads  the  Word,  and  sees  faith,  imputa' 
Jesus  Christ,  and  at  the  same  time  God  tion  and  the  merit  of  Christ,  falls  of 
(he  Father  in  Him,  may  be  likened  to  1  nselt  nto  that  which  he  had  believed 
the  garden  of  God;  and  Arius,  who  then  the  o  ly  thing;  like  one  who  sees  the 
arose,  to  the  serpent  sent  from  hell  and  wr  t  nc  of  one  page,  and  stops  there, 
theNicene  council, to  Adam's  wife  wlo  and  doe  not  turn  tt  over  and  see  any 
presented  the  fruit  to  her  husband  and  th  ng  else ;  or  like  one  who  ppr^iuadee 
persuaded ;  after  the  eating  of  vh  cl  h  m  elf  that  this  is  true,  although  it  is 
they  appeared  to  themselves  naked,  and  false,  and  confirms  it  alone,  then  he 
covered  their  nakedness  with  leaves  of  sees  the  false  as  true,  and  the  true  as 

54 


kC.oo^^Ic 


]26 

false ;  be  would  atlerwards  press  hia 
leeth  together,  aDd  hiss  nith  his  mouth 
at  every  one  who  opposes  it,  and  would 
say,  "You  are  not  inteHigent."  His 
mind  la  whol];  in  it,  covered  over  with 
a  hnrd  shell,  which  rejecta  as  heterodox 
everj  thing  that  is  not  consonant  to  his 
orthodoxy  so  called ;  for  his  memory  is 
like  a  tablet  on  which  only  this  ruling 
theological  tenet  is  written ;  if  any 
thing  else  enters,  it  has  no  place  where 
it  could  be  inserted  |  wherefore  it  casts 
it  out,  as  the  mouth  does  froth.  For 
example,  say  to  a  confirmed  naturalist, 
who  either  believes  that  nature  created 
herself,  or  that  God  existed  after  na- 
ture, or  that  nature  and  God  are  one 
that  it  is  altogether  contra  w 
not  look  upon  jou  either  d 
the  fables  of  presbyters, 
or  as  dull,  or  as  a  dunce  T 
is  similar  with  all  things  p 

sion  and    confirmation   fi 
last  appear  like  painted  tap  d 

with  many  nails  to  a  wall  g 
of  decayed  little  stones. 

640.  V.  That  the  Is 
riiB  Merit  and  Rigut 
Christ  is  impossible. 

That  it  may  be  known  h      m 

putation  of  the  merit  and  g 
of  Jesus  Christ  is  imp 
necessary  to  know  what  1 
righteousness  are.  The  m 
Lord  the  Savior  is  redemption,  and 
what  tiiis  was,  may  be  seen  above  in 
its  chapter,  n.  114  to  133;  which  is 
there  described  to  have  been  a  subju- 
gation of  the  hells,  the  establishment 
of  order  in  the  heavens,  and  afterwards 
the  institution  of  a  church ;  and  thus 
that  redemption  was  a  work  purely 
divine.  It  waa  also  shown  there,  that 
by  redemption  the  Lord  took  to  himself 
the  power  of  regenerating  and  saving 
the  men  who  believe  in  Him  and  do 
his  commandments,  and  that  without 
that  redemption  no  flesh  could  have 
heen  saved.  Since,  now,  redemption 
waa  a  work  purely  divine,  and  of  the 
Lord  alone,  and  that  is  his  merit,  it 
follovrs  that  this  cannot  be  applied, 
ascribed  and  imputed  to  any  man, 
any  more  than  the  creation  and  pres- 
ervation of  the  universe.    Redemption 


CojKerning  Imputation. 


also  was  a  certain  creation  of  the 
angelic  heaven  anew,  and  also  of  the 
church  That  the  church  at  this  day 
attributes  that  merit  of  the  Lord  tli6 
Redeemer  to  tho-e  who  by  grace  ob- 
tained faitl  IS  manifest  from  their 
dogmi  among  which  this  is  the  prin- 
cipal for  It  IE  said  by  the  dignitaiisi 
of  this  church  and  by  their  dependants, 
as  well  m  the  Roman  Catholic  church,  ^ 

as  in  the  churches  of  the  Reformed, 
that  by  the  imputation  of  the  merit  of 
Christ,  those  who  have  obtained  l^ith 
are  not  only  reputed  just  and  holy,  but 
that  they  are  so ;  and  that  their  sina 
are  not  sins  in  the  sight  of  God,  because 
they  are  remitted  and  they  themselves 
ii  d  w 

g  n     h  d  d 


that  imputation,  bj  which  also  is  meant 
ascription  and  application,  causes  them 
not  only  to  be  reputed  just  and  holy, 
but  to  be  so.  Add  only  Transcription 
to  imputation,  application  and  ascrip- 
tion, and  you  will  be  a  vicarious  pope. 
641.  Since,  therefore,  the  merit  and 
righteousness  of  the  Lord  are  purely 
divine,  and  since  things  purely  divine 
are  such  that,  if  they  were  applied  and 
ascribed,  man  would  die  in  an  instant, 
and,  like  a  lire-brand  thrown  into  the 
naked  sun,  would  be  so  consumed  that 
scarcely  any  spark  would  remain  ol 
him ;  therefore  the  Lord  with  his  Di- 
vine approaches  to  angels  and  to  men 
by  light  tempered  and  moderated  ac- 
cording to  the  faculty  and  quality  of 
each,  thus  by  what  is  adequate  and  ac- 
commodated ;  in  like  manner  He  ap- 
proaches  by   heat.      In    the   spiritual 


^'a'^ 


Concerning  Imputation.  421 

wor'd   ihere   is  a  sun,  in   the  midst  of  t/iat  siftet?i  upon  the  thione,  tmd  from 
which  is  the  Lord ;  from  that  sun  He  t!ie  anger  of  the  Lamb,  vi.  15 ;  it  is 
flows   in  by  light  and  heat   into  the  said,  the  anger  of  the   Lanib,  because 
whole  spiritual  world,  and  into  all  who  the  terrorand  torment  appearsotothom, 
are  there ;  ail  the  light  and  all  tiie  heat  when  the  Lord  approaches.     This  again 
there  are  thence.     The  Lord  from  that  may  be  evidently  concluded  from  this, 
sun  flows  in  with  the  same  light  and  that  if  any  wicked  person  is  introduced 
the  same  heat  also  into  the  souls  and  into  heaven,  where  charity  and  faith  in 
mir.ds  of  men  ;  that  hoat  in  its  essence  the  Lord  reign,  his  eyes  are  seized  with 
is  his  dirine  love,  and  that  light  in  its  darkness,  his  mind  with  dizziness  and 
essence  is  his  divine  wisdom  ;  this  light  insanity,  his  body  with  pain  and  tor- 
and  that  heat  the  Lord  adapts  to  die  ment,  and  be  becomes  as  it  were  lifeless, 
faculty  and  quality  of  the  recipient  an-  What  then,  if  the  Lord   himself  with 
gel  and  man,  which  is  done  by  means  his  divine  merit,  which   is  redernplioo, 
of  spiritual  auras  or  atmospheres  which  and  with  his  divinerighteousness,  should 
convey  and  transfer  them  :  the  Divine  enter  man  ?    The  apostle  John  himself 
itself,  immediately   encompassing    the  could  not  sustain   the  piesence  of  the 
Lord,  makes  that  sun,     This  lun  i<i  dis-  Lord,  for  it  isreidjthat  when  he  son) 
lant  from  the  angels,  as  thp  sun  of  the  the  Son  of  Man  in  the  midst  of  the 
natural   world  is  from  men,  m   order  sf»tn  randle'-ticLs,  he  fell  at  ?ds  feet 
that  it  may  not  touch  them  with   its  «■  dead,  Rev  i   17. 
naked  rays,  and  thus  immediately  ,  for        642    It  i=  said  in  the  decrees  of  the 
thus  they  would  be  consumed  like  a  fire-  countiK  and  mthe  articles  of  the  con- 
brand  thrown  into  the  nal>ed  sun,  as  was  fessionti  to  which  the  Reformed  swear, 
said.     Hence  it  may  be  evident,  that  that  God,  by  the  merit  of  Christ  being 
the  merit  and  righteousness  of  the  Lord  infused  justifies  the  wicked  ;  wheu  yet 
because  they  are  purely  dntne,  cannot  the  good  of  any  angel  cannol  even  be 
possibly  be  introduced  by  imputation  communicated,  still   less  conjoined,  tc 
into  any  angel  or  man  ;  yea,  if  any  drop  a  wicked  man,  without  being  rejected 
of  it,  without  being  thus  moderated,  as  and    rebounding,  like   an  elastic   boll 
wassaid,  shouldtouch  them,  thev  would  thrown  agamat  the  wall,  or  absorbed, 
instantly  be  tortured  like  those  laboring  like  a  diamond  sent  into  a  bog  ;  yea, 
irith  death,  struggling  with  their  feet,  if  any  thing  truly  good  were  thrust  in, 
staring  with  their  eyes,  and  they  would  it  would  be  as  il  a  pearl  were  tied  to  a 
c  Kpire.     This  was  made  known  m  the  swine  s  snout      For  who  does  not  know 
1 5raelif ish  church   by  this,  that  n  tl   t    I  y  t  b       j       d 
could    see  God   and    live.     The  s         f         m        f  I     ss  ; 
the  spiritual  world,  such  as  it  is  I                h  t    d         co  d  I   co  d 
Jehovah  God  assumed  the  Human       d       h    h  w     Id  b     1 1  th 
added  to  it  redemption  and  new      hth                 dhllAm           tbo 
eousness,  is  also  described    by    I    se                    as      I       p       I  k       p      I 
words  in  Isaiah :   The  light  of  the               Ik           wl       d       y  b    1  k      d  t 
shall  be.  seven-fold,  as  the  light  of  b             d           ttl       b  t       m       I 
days,  in  the  day  when  Jeliovah    1  U  g            Ik          !     p         II         d 
hind  up  the  breach  of  his  people,                 d            b    I  k       d  t           It 
26  ;  in  which  chapter,  from  the  be                         Th    k    I  p    y    f  y      pi 
ningto  the  end,  the  coming  of  the  L    d  I                            p      h      b  d 
is  treated  of      It  is   also  desor  b  d                             1     p                     I 
what  the  case  would  be  if  the  Lo  d  d                 b                       I 
should  descend  and  approach  to       y         tl        t                 by       y    mp 
wickedman,bythese  wordsin  theR                pt                   pp'     t           f    ' 
elation :    They  hid  themselves   h    the         hi                 wl     h         Id       1 
eaves  and  in  the  rocks  of  the  mount  d          th       jtlyhm      I       d      ht 
and  said  to  the  mountains  and  t    th  th                       myblTdmst 
racks.  Hide  us  frim  the  face  of  IF           ttl                          f  th     p      h         d 


bv  Cookie 


428  (joncernmg  Jmpuiatio' . 

the  ow],  and  the  noxiousness  of  the  then  He  will  sit  ujion  the  ihone  oj  hu 
bcier  and  the  netflebe  taki'i;  away,  and  glorp.  And  He  will  sai/ to  the  sheep  on 
that  which  is  truly  human  and  harmless  Ids  right  hand,  Come,  ye  blessed,  ana 
DC  implanted  in  their  place  ?  How  this  is  possess,  as  an  inheritance,  the  Mtigdom 
done,  the  Ijord  also  teaches  in  John  xv.  prepared  far  you  from  the  foundation 
1  to  7.  of  the  world.     For  Imas  hungry,  ana 

643.  VI.  That  there  is  Imputa-  ye  gave  Me  to  eat ;  T  was  thirsty ,  ana 
TioN,  BUT  OP  Good  and  of  Evil,  and  ye  gave  Me  to  drink ;  I  was  a  stranger, 
AT  THE  SAME  TIME  OF  Faith,  ottd ye  took Me  in;  I  was  naked,  and 

That  it  is  the  imputation  of  good  and  ye  clothed  Me  ;  I  was  sick,  and  ye  visit- 
evil  which  is  meant  in  the  Word,  when  ed  Me;  Iieas  inprison,  and  ye  came 
it  is  named,  is  evident  fiom  innuniera-  to  Me.  But  to  the  goats  on  his  left 
bie  passages  there,  which  indeed  hase  hand,  because  they  did  not  do  goods, 
been,  in  part,  adduced  before ;  but  that  He  said,  Depart  from  Mp,  ye  cursed, 
every  oue  may  be  certain,  that  there  is  into  everlasting  fire  pripared  for  the 
no  other  imputation,  some  things  here  devil  and  his  angels.  Matt.  xxv.  33, 
also  shall  be  adduced  from  the  Word ;  and  following  verses.  Hence  everj 
which  are.  The  Son  of  Man  is  about  one,  with  open  eyes,  may  see  that  there 
to  come,  and  then  He  will  render  to  is  an  imputation  of  good  and  of  evil. 
every  one  according  to  Ais  deeds.  Matt.  That  there  is  also  an  imputation  o( 
xvi.  27.  Those  who  have  done  goods  faith,  is  because  charity,  which  is  »' 
shall  come  forth  to  the  resurrection  of  good,  and  faith,  which  is  of  truth,  a.-e 
Ufe,  but  those  who  have  done  evils  to  the  together  in  good  works  ;  and  that  uii 
resurrection  of  judgment,  John  v.  29.  less  they  are  together,  the  works  avo. 
A  book  teas  opened,  -which  is  the  book  not  good,  may  be  seen  above,  n.  373 
of  life,  and  they  were  all  judged  ao-  to  377 ;  wherefore  James  says,  Was 
cording  to  their  works.  Rev.  xs.  19,  not  Abraham  our  father  justified  hy 
13.  Behold,  I  come  quickly,  and  my  works  when  he  offered  Ms  son  upon  tne 
reward  is  with  Me,  that  I  may  give  to  altar  1  Seest  thou  not  that  faith  ciioyi-r 
every  one  according  to  his  tnork,xxii.  ated  with  works,  and  by  the  works  t/ie 
12.  I  will  visit  according  to  Ms  ways,  faith  was  knotmt  to  he  perfect?  Ann 
I  will  reward  Mm  according  to  his  the  Scripture  was  fulfilled  which  laitb 
works,   Hosea    iv.    9 ;      Zech.   i.   6;^  m  b    ev  d  G  d       d      u 

Jer.  x%v.  14 ;  xxxii.  19.     God,  in  the   pu   d       h      f     n  M  up 

day  of  his  anger  and  just  judgment,    ii    2 

will  render  to  every  one  according  to        644    T  u  h 

Ais    works^   Rom.    ii.   5,  &.     We  all    I        C  h      h  d     h 

must  appear  before  thejudgmmt  seat  of   t  b      mp  h 

Christ,  that   every  one  may  receive  the    W     d  nd       ood  n 

things  which  he  hath  done  in  the  body,    oh  h         w      h    h 

according  to  what  he  hath  done,  whether    n  ss   nd  m  C 

good  or  evil,  9    Cor.  v.    10.     There    ad  d  se 

was  no  other  law  of  imputation  at  the    f  een  h 

l)eginning  of  the  church,  nor  is  there    t  h     N     n  d 

to  be  any  other  at  the  end  of  it.     That    n      b    n  w       g      k  h 

there  was  no  other  at  the  beginning  of   f    h     wh  h  fid 

ihe  church,  u  manifest  from  Adam  and  in  their  memory,  and  thence  in  their 
.  his  wife ;  that  because  they  did  evil,  mind,  as  if  it  were  organized ;  which 
in  eating  from  the  tree  of  the  knowl-  from  that  time  borrowed  alight  such  aa 
edge  of  good  and  evil,  they  were  con-  there  is  from  fire  in  the  time  of  night, 
demned.  Gen.  ii.  and  iii. ;  and  that  from  which  light  that  faith  was  seen 
there  is  to  he  no  other  at  the  end  of  as  the  very  theological  truth,  on  which 
thechurch,  ismanifest  fromthese  words  all  the  rest  depend  in  a  connected  ae- 
of  the  Lord  ;  When  the  Son  of  Man  ries,  which  would  fall  to  pieces,  if  thai 
shall  come  in  the  glory  of  Ms  Father,    head,  or  that  pillar,  were  moved  away 


^'a'^ 


C  ^  1 


dm 
D  2        Wh 


tt<!  eye  whieli  is  called  g  rbn 

yja,  it  ought  to  be  named  h    h 

nn  absolute  blindness  of  th     y  n 

from  an  obstruction  of  th      j  , 

ind  yet  the  eye  appears  as  if  it  saw 
perfectly.  In  like  manner,  those  who 
are  in  that  faith  go  as  with  open  eyes 
and  appear  to  others  as  if  they  saw  all 
things,  when  yet  they  see  nothmj 
since  man  knows  nothing  about  that 
faith  when  it  enters,  for  he  is  then  like 
a  atock;  neither  does  he  know  after- 
wards whether  it  is  in  him,  nor  does 
he  know  whether  there  is  any  thing  in 
it;  and  afterwards  they  also,  as  with 
clear  eyes,  see  that  faith  begetting  and 
bringing  forth  the  noble  offspring  of 
justification,  namely,  the  remission  of 
sins,  vivification,  renovation,  regenera- 
tion and  Sanctis  cat  ion,  when  yet  they 


en,  and  those  who  do  evil  to 
sides,  who  does  not  know. 


mp  y  f  men,  a  state,  and  a  king- 
dom, from  their  good ;  yea,  not  only 
men  but  also  beasts,  and  even  inan- 
imate things,  as  houses,  possessions, 
fields,  gardens  trees,  woods,  and  landa. 
jet, metals  and  atones,  fiom  their  good- 
ness and  use,  good  and  use  are  ona. 
Why  should  not  the  Lord  love  man 
and  the  church  from  good  ? 


647.  VII.    That  t 

HE   Faith  and 

New    Church 

CANNOT  BE  TOGETHER 

viTH  the  Faith 

AND    Imputation    o 

THE    former 

Church;    and   that 

IF      THFT      ARE 

together,  si;cH  A  Col 

L.TSIONA.MDC0N. 

the  Church 'with  M 

Nl-EPISHES. 

i„  Google 


■Jt'SU  ConLeniiiis;  Imimtatinn 

The  reason  why  the  ftith  and  impu  ed  repentance,  remission  of  sini,  reii 

lotion  of  the  New  Church  cannot  be  ovdtion      regeneration      sanctificatinn 

togeth  I    h    f    h       ]       putation  and  salvation  foMovi   it  of  themselve*', 

of  the  f  li      b       n      huri,h  without  any  thing  ot  man  being  mixed 

is  bcc  1   y  d     Q        g         a  one  or  conjoined  with  them     but  the  fiith 

third,  n  nl     for  the  of  the  New  Church  teaches  repentance, 

fiith  of  h    f   m       1       h         1  es  that  reformation,    regeneration,    and    thus 

there  eatdfm        nyh       divine  remission-  of  sins,  with  man's  coopera- 

pertmn     el      f     h  m      ngly  or  by  tion.     The  faith  of  the  former  church 

iiimseli  G  d     1  y  Crea-  teaches    the    imputation    of    Christ's 

tors;  bu     1     f    1     f   h    N       Church  merit,  whicJi  the  faith  given  embraces; 

is,  tha     I  f    n  y  only  hut  the   faith    of   the    New    Church 

one  Divine  Person,  thus  one  God,  and  teaches  an  imputation  of  good  and  of 

that  beside  Hira  there  is  no  other  God.  evil,  and  at  ibe  same  time  of  faifb;  and 

Wherefore    the  faith    of   the    former  that  this  imputation  is  according  to  the 

church  taught  a  Divine  Trinity  divided  Sacred  Scripture,  but  that  contrary  to 

into  three  persons,  but  the  faith  of  the  it.      The  former  church  teaches  the 

New  Church  teaches  a  Divine  Trinity  giving  of  faith  in  which  is  the  merit  of 

united  in  one  person.      The  faith  of  Christ,  when  man  is  like  a  stock  and 

the  former  church  was  in  a  God  who  a  stone,  and  also  it  teaches  a  total  im- 

is  invisible,  inaccessible,  and  incapable  potence   in   spiritual   things ;    but  the 

of  conjunction ;  the  idea  of  whom  was  New  Church  teaches  altogether  another 

like  that  of  spirit,  which  is  like  that  of  faith,  which   ia   not  in  the  merit  of 

ether  or  wind :   but  the  faith  of  the  Christ,  but  in  Jesus  Christ  himself  as 

New  Church  is  in  a  God  who  is  visible,  God,  Redeemer  and  Savior,  and  free 

accessible,  and  capable  of  conjunction,  agency  both  for  applying  one's  self  to 

in  whom,  as  the  soul  in  the  body,  ia  the  reception    and  for  cooperating.      The 

God  invisible,  inaccessible,  and  incapa-  former  church   adjoins   charity  to  its 

b!e  of  conjunction ;  the  idea  of  whom  faith,   as   an    appendage,   but  not    as 

is  that  of  a  man,  because  the  one  God,  saving,  and  thus  it  makes  religion;  but 

who  was  from  eternity,  became  Man  in  the  New  Church  conjoins  faith  Jn  the 

time.     The  faith  of  the  former  church  Lord  and  charity  towards  the  neighbor, 

attributes  all  power  to  an  invisible  God,  as  two  inseparable  things,  and  thus  it 

and  denies  it  to  the  visible  God ;  for  it  makes  religion :    besides   many   other 

teaches    that    God    the    Father     im-  discordances. 

pufes  faith,  and  by  it  gives  eternal  life;        648.  From  this  brief  review  of  their 

and   that  the  visible  only  intercedes;  discordances  or   disagreements,   it    is 

and  that   both,   or,    according  to  the  manifest  that  the  faith  and  imputation 

Greek  church,  God  the  Father,  gives  of  the  New  Church  cannot  possibly  he 

to  the  Holy  Ghost  (who  is  the  third  in  together  with  the  faith  and  imputation 

order,  a  God  by  himself)  all  power  of  of  the  former  or  still  subsisting  church, 

working  the  effects  of  that  faith :  but  And  because  there  is  such  a  discord 

the  faith  of  the  New  Church  attributes  and  disagreement  between  the  faith  and 

to  the  visible  God,  in  whom  is  the  in-  imputation  of  the  two  churches,  there 

visible,  all  power  of  imputing  and  also  is  a  complete  heterogeneity ;  wherefore, 

-I?   working  the  effects  of    salvation,  if  they  were  together  in  the  mind  of  a 

The  faitb  of  the  former  church  is  pri-  man,   such    a    collision    and    conflict 

marily  in  God  the  Creator,  and  not  at  would  ensue,  that  every  thing  of  llie 

the  same  time  in   Him  as  Redeemer  church  would  perish,  and  man,  in  tpir- 

and  Savior;  but  the  faith  of  the  New  itual   things,  would  fall  either  into  a 

Church  is   in  one   God,  who   at  the  delirium  or  into  a  swoon,  whence  he 

same  time  is  Creator,  Redeemer  and  would  not  know  what  the  church  is. 

Savior.     The  faith  of  the  former  church  and   whether   there    be    any  church 

is,  that  when  faith  is  given  and  imput-  Would  he  then  know  any  thing  alwut 


..-^.^ 


CoiLcenu.tg  hiipvtntwn.                                   43i 

Oixl,  any  tiling  about  faith,  and  any  divine  things  of  the  Lord,  wliich  are 
thing  about  charity?  The  faith  of  tlie  redemption  and  righteousness,  which 
former  church,  because  it  excludes  may  be  adored  and  not  applied;  for  il 
every  thing  of  fight  from  reason,  may  man  should  impute  and  apply  them  to 
be  likened  to  an  ow! ;  but  the  faith  of  himself,  he  would  be  consumed,  as  i( 
the  New  Church  niay  be  likened  to  a  he  were  cast  into  the  naked  sun,  from 
dove,  which  flies  in  the  day  time,  and  the  light  and  heat  of  which,  however, 
sees  ftoir.  the  light  of  heaven;  whore-  hesecs,  and,  as  to  the  body,  lives.  That 
fore  their  ocnjunclion  in  one  mind  the  merit  of  the  Lord  is  redemption, 
would  be  like  the  conjunction  of  an  and  that  his  redemption  and  his  right- 
owl  and  a  dove  in  one  nest,  where  the  eousness  are  two  divine  things,  which 
owl  would  lay  her  eggs  and  the  dove  cannot  be  conjoined  to  man,  was  shown 
hers,  and,  after  silting,  the  young  ones  above.  Le(  every  one,  therefore  he- 
would  be  hatched,  and  then  the  owl  ware  of  transcribing  the  imputation  ol 
would  tear  the  dove's  young  ones  in  the  former  church  into  the  imputation 
pieces,  and  give  them  to  her  own  young  of  the  New,  since  tragical  things  would 
ones  for  food ;  for  the  owl  is  a  voracious  thence  arise,  which  might  hinder  his 
bird.     Because  the  faith  of  the  former  salvation. 

church  is  described  In  Rev.  sU.  by  the  eSO.  VIII.  That  the  Lord  imputes 

dragon,    and   the   faith  of   the    New  Good  to  bveiiy  Man,  ano  that  Heu. 

Church    by  the  woman   encompassed  imputes  Evil  to  every  Man. 

with  the  sun,  upon  whose  head  was  a  That  the  Lord  imputes  good  to  man 

crown  of  twelve  atais,  it  may  be  con-  and  not  any  evil,  and  that  the  devil,  b 

eluded    from    the    comparison     what  which   is  meant  hell,  imputes  evil  tii 

h                      n             nd     f  man,  and  not  any  good,  is  new  in  the 

h       h      d  b                    n  on         u  church ;  the  reason  that  it  is  new,  i\< 

h     d        a           d         d  because  it  is  read  in  the  Word  many 

h                     b             b  n  lines,  that    God    is   angry,   that    He 

h                                  d      u  n     h  avenges,   hates,    condemns,    punishes, 

h                    tl                n  casts  into  hell,  tempts;  which  all  are  ot 

(f         ,  h     w      d  pu          h    ,      d  evil, and  thence  evils.    Butthatthesense 

cast  water  as  a  flood  upon   her,  that  of  the  letter  of  the  Word  is  composed 

she  might  be  swallowed  up.  of  such  things  as  are  called  appearances 

649.  The  like  would  happen,  if  any  and   correspondences,    in    order    that 

one  should  embrace  the   faith  of  the  there  mty  be  a  conjunction  of  the  ex 

New  Church,  and  e     n  he   a  h  of  he  al     hurch  with  its  internal,  thus  ol 

former  church  con  en           e     npu  a  he     o  Id  with  heaven,  was  shown  in 

tion  of  the  Lord  a  n  e      and       h  e  u  he       apter   concerning    the    Sacred 

ness ;  for  from    h      as    h         oo      a  "5  r    turb  ;  and  there  also,  that  when 

the  dogmas  of     e  f    ne        u    h    a  u  h  th  ngs  in  the  Word  are  read,  the 

shoots,  have  sp  ung  up      If   h  s  ho    d  appea  ances  of  truth  themselves,  while 

be  the  case,  it  wo    d  be    on  p    a     e  y  h  y      e  passing  from  man  to  heaven, 

as  if  one   should  rescue  himself  from  are  turned  into  genuine  truths,  which 

five  horns  of  the  dragon,  and  entangle  are,  that  the  Lord  never  is  angry,  never 

himself  in  his  remaining  five ;  or  as  if  avenges,    hates,   condemns,  punishes, 

one  should  escape  froTi  a  wolf,  and  fall  casts  into   hell  tempts'  consequently, 

upon  a  tiger :  or  as  if  one,  ciming  out  that  He  does  evil  to  no  man      This 

of  a   pit  where  there  was   no   water,  change  and  turnmg  I   ha\e  often  ob- 

sliould  fall  into  a  pit  where  there  was  served  in  the  spiritual  world 

water,  and  be  drowned.  For  thus  he  051.  Reason    itself  aaaent''  to  this 

would  easily  return  into  all  things  of  that  the  Lord  cannot  do  evil  to  any 

the  former  faith ;  and  what  these  are,  man,  and  consequently  cannot  impute 

lias  been  explained  above;  and  then  ittohim;  for  He  is  Lo*e  itself  Mercy 

ntT  this  damnable  error,  that  he  might  itself,  thus  Good  itself   and   these  are 

impute  and  apply  to  himself  the  very  of  his  Diune  Essence     wherefore  to 


Cookie 


433  Concerning  Invputatii-y,. 

attribule  evil,  or  any  thing  of  evil,  to  iii.  18.  If  any  one.  hear  my  words 
the  Loni,  would  be  contrary  to  his  Di-  €md  yet  believe  not,  I  judge  hint  not , 
vine  Essence,  anJ  thus  contradictory;  for  I  cmne  not  to  judgt  Ike  world,  but 
and  this  would  be  as  inexpressibly  to  save  the  world.  He  that  dtiptseth 
wicked,  as  it  is  to  conjoin  the  Lord  Me,  and  recetveth  not  -ny  words,  hath 
and  the  devil,  or  heaven  and  hell,  when  one  that  Jvdgeth  him  ;  'he  Word  which 
yet  between  them  there  is  a  great  gulf  I  have  sjpoken  shall  judge  him  at  tlte 
fired,  so  that  those  who  would  pass  last  day,  xii.  47,  48.  Jesus  said,  J 
from  this  to  that,  or  from  that  to  this,  judge  no  one,  viii,  15.  By  jvdgmRni 
cannot,  Luke  xvi.  26.  Not  even  an  here  and  elsewhere  in  the  'Word,  is 
angel  of  heaven  can  do  evil  to  any  one,  meant  judgment  to  hell,  which  is  con- 
because  tlie  essence  of  good  ftorn  the  demnation ;  but  resurrection  to  life. 
Lord  is  in  him;  and,  on  the  other  and  not  judgment,  ^s  predicated  of  sal- 
hand,  a  spirit  of  hell  cannot  but  do  evil  vation,  John  v.24,  29,  iii.  18.  By  the 
to  another,  because  the  nature  of  evil  Word  which  will  judge,  is  meant  the 
from  the  devil  is  in  him  ;  the  essence  truth,  and  it  is  a  truth  that  all  evil  is 
or  nature  which  any  one  has  appropri-  from  hell,  and  thus  that  evil  and  hell 
ated  to  himself  in  the  world,  cannot  be  are  one  ;  wherefore,  when  an  evil  per- 
changed  after  death.  Think,  I  pray,  son  is  elevated  by  the  Lord  towards 
what  the  Lord  would  be,  if  He  looked  heaven,  then  his  evil  draws  him  down, 
upon  the  evil  from  anger,  and  upon  the  and  because  he  loves  evil,  he  follows  ol 
good  from  clemency  {the  evil  are  myri-  his  own  accord.  It  is  also  a  truth  in 
ads  of  myriads,  and  the  good  are  myri-  the  Word,  that  good  is  heaven  ;  ivhere- 
ads  of  myriads  in  number).  If  He  fore  when  a  good  person  is  elevated  by 
saved  these  from  grace,  and  condemned  the  I^rd  towards  heaven,  he  ascends 
those  from  vengeance ;  or  looked  upon  asof  his  own  accord,  and  is  introduced; 
these  and  those  with  an  eye  so  different,  these  are  said  to  he  written  in  the  book 
gentle  and  severe,  or  mild  and  stern,  of  life,  Dan.  xii.  1 ;  Rev.  xii.  8,  12, 
what  then  would  be  the  character  of  23;  xvii.  8 ;  xxi.  6.  There  is  actually 
the  Lord  God  1  Who  that  is  instructed  a  sphere  elevating  all  to  heaven,  which 
by  preaching  in  temples  does  not  know,  continually  proceeds  from  the  Lord,  and 
that  all  good  which  is  in  itself  good  is  tills  all  the  apiriluaJ  world  and  all  the 
from  God;  and,  on  the  other  hand,  that  natural  world;  and  it  is  hke  a  strong 
all  evil  which  is  in  itself  evil,  is  from  current  in  the  ocean  which  secretly 
the  devil  ?  If,  therefore,  any  man  should  draws  the  ship.  All  those  who  believe 
rticeive  both  good  and  evil,  good  from  in  the  Lord,  and  live  according  to  his 
llie  Lord,  and  evil  from  the  devil,  both  commandments,  enter  that  sphere  or 
of  them  in  the  will,  would  he  not  be-  current,  and  are  elevated  ;  but  those 
come  neither  cold  nor  hot,  but  hike-  who  do  not  believe,  are  not  willing  to 
warm,  which  would  be  spewed  out,  enter,  bat  remove  themselves  to  the 
according  to  the  words  of  the  Lord  in  side'*,  and  there  are  carried  away  by  a 
Rev.  iii.  IS,  16,  stream  which  leads  to  hell. 

653.     That  the  Lord  imputes  good        653.  Who    does    not    know  that   a 

to  every  man,  and  not  evil  to  any  one,  lamb  cannot  act  otherwise  than  as  a 

consequently  that  He  does  not  judge  lamb,  and  a  sheep  not  otherwise  than 

any  one  to  hell,  but  elevates  all,  so  far  as  a  sheep;  and,  on  the  other  hand,  that 

as  man  follows,  to  heaven,  is  evident  a  wolf  cannot  act  otherwise  than  as  a 

from   these   his    words;     Jesns  said,  wolf,  and  a  tiger  than  as  a  tiger?    If 

When  I  am  lifted  up  from  the  earth,  I  those  beasts  were  mixed  together,  would 

will  dreao  all  to  myself ,  John  xii.  39.  not  the  wolf  devour  the  lamb,  and  the 

God  sent  not  his  Son  into  the  world  to  tiger  the  sheep  1  Wherefore  there  are 

'U'lge  the  world,  hut  that   the  world  shepherds  for  guards      Who  does  not 

might  be  saved  by  Him.     He  that  be-  know  that  a  fountam  of  "weet  water 

lieveth  in  Him  is  not  judged;  but  he  cannot  send    orth  from  it--  v-in  bitter 

that  biUeveth  not,  is  already  judged,  waters  ;  and  that  a  good  tree  cannoi 


^'S'^ 


C'oJMTenwng  Imputation.  43S 

produce  bad  fruit ;  and  that  a  vine  can-  not  living,  is  not  Charity.    That  Faith 

not  prick  like  a  thorn,  the  flower  of  a  and  Charity  apply  and  conjoin  them- 

lily  gall   like  a  brier,  and   a  hyacinth  selves  to  each  other  reciprocally .     That 

sting  like  a  thistle  ;  and  the  reverse?  the  Lord,  Charity  and  Faith  make  one. 

Wherefore  those   noxious    plants   are  like  life,  tmS  and  understanding  f  but  if 

rooted  up  out  of  fields,  vinejariis  and  they  are  divided,  each  perishes,  like  a 

gardens,  and,  being  collected  into  heaps,  pearl  reduced  to  poteder. 
they  are  cast  into  the  fire.     The  like  is        63S.  From   the  things  adduced,  it 

done  with  the  evil  who  flow  into  the  may  be  seen,  that  faith  in  the  one  and 

spiritual  world,  according  to  the  words  true  God  causes  good  fo  be  good  also 

of   the    Lord,    Matt.    xjii.    30  ;     John  in  the  internal  form  ;  and,  on  the  other 

XV,  6.     The  Lord  also  said  to  the  Jews,  hand,  that  faith  in  a  false  god  causes 

O  offspring  of  vipers,  how  can  ye  apeak  good  to  be  good  only  in  the  external 

good  things,  when,  ye  are  evil?    A  good  form,  which  is  not  good  in  itself;  as 

mait,from  Ike  goodtreasure  of  his  heart,  the  faith  of  the  Gentiles  formerly  in 

sends  forth  good  things;  and  an  evil  Jupiter,  Juno  and  Apollo;  of  the  Phi- 

inan,  from  the  evil  treasure,  sends  forth  listines  in  Dagon;  and  of  others  in  Baa) 

evil  things.  Matt.  xii.  34,  35.  and  Baal-peor;  and  of  Balaam  the  ma- 

654.    IX.  That  Faith,  with  what-  gician  in  his  god  ;  and  of  the  Egyptians 

SOEVER  IT  CONJOINS  ITSELF,  AIAKE3  A  in   many.      It  is   altogether  di^erenl 

Sentence  :  ip  trub  Faith  conjoins  with  faith  in  the  Lord,  who  is  the  true 

ITSELF  WITH  Good,  a  Sentence  is  fhd  and  eternal  Life,  according  to 
John,  1  Epist.  v.  20;  and  in  whom,  all 
the  fulness  of  the  Godhead  dwelleth 
bodily,  according  to  Paul,  Coloss.  ii.  9. 

Death.  What  is  faith  in  God  but  the  sight  of 

The   works  of  charity   which    are  Him,  and  thence  His  presence,  and  at 

done  by  a  Christian,  and  those  which  the   same   time  a  confidence  that  He 

are  done  by  a  heathen    in  the  e^iternal  helps?     And    what   is  true   fa  th    but 

firm  appear  ^iniilir     for  one  as   well  that  and  at  the  same  time  a  confiden  e 

tl  e  other  does  the  goods  of  cnility  thit  all  good  ii  from  Him  and  make= 
id  nioia,lity  to  a  companion  which  ones  good  to  be  saiing'  Wherefore 
are  n  sorne  degree  s  milar  to  the  goods  if  this  faith  conjoin  ilself  with  good 
of  l)ie  tjwardsthe  neighbor  yea  he  a  sentence  is  made  for  eternal  life 
r-ia  give  to  the  poor  help  tlie  needy,  altogether  otherwise  if  it  do  not  con 
and  hear  'jorraons  m  temples  but  who  join  ilself  with  good  and  cjpecially  if 
can  thence  jidge  whether  those  ex  it  conjoin  itself  with  bmI 
Ifrnal  goods  are  similar  in  the  internal  656  What  the  conjunction  ofthaiity 
f>nn  or  whether  the  natural  are  also  and  faith  is  with  those  who  believe  in 
'■pintual''  Concerning  this  it  can  he  three  gods  and  yet  say  that  they  belieie 
concluded  only  from  faith  for  iaith  in  one  was  shown  above  namely  thai 
qualifies  them  for  faith  causes  God  to  charity  conjoins  itself  with  iaith  onlv 
be  in  them,  and  conjoins  them  with  in  the  external  natural  man ;  the  reason 
Itself  in  the  internal  man ;  thence  nat  is  because  his  mind  is  in  the  idea  oi 
lira!  goods  become  inwardly  spiritual  three  god>i,  and  his  mouth  in  the  con- 
That  it  is  so,  may  be  more  clearly  seen  fe<iSion  of  one  God  ;  wherefore  if  the 

n  what  was  said  in  the  chapter  con  mind    at  that   moment   should 


cerning   Faith,   where  the   following  ilsell  into  the  confession  of  the  mouth 

things  are  demonstrated  :     That  Faith  it  would  expunge  the  enunciation   of 

!,s  not  Uving  before  it  IS  conjoined  to  one  God  and  would  open  the  lips  and 

Charity.     ThcU  Charity  is  made  spirit  f irce  out  its  three  gods ! 

ual  hy  Faith,  and  Faith  by  Charity  657    1  hat  evil  and  faith  in  the  one 

That  Faith  without  Chanty,  leeauieil  and  true  God  cannot  he  together,  every 

''s  not  spiritual,  is  not  Faith ;  and  that  o  e  may  see  from  reason,  for  evil  is 

Charity  without  Faith,  because  it  t^  aga  nat  God,  and  faith  is  for  God ;  and 


..gk 


i'M  C<jnctmiU£  hnputaCion 

evil  IB  of  the  wil]    dud  faith  is  of  the  produces  this    the  hi!]  by  ih  s   ^  Jjfhi 

thought,  and  the  will   flows  into   the  enters  the  understanding  and  pro  luces 

understanding  and  causes  it  to  think  consent      3    The  mil,  therefoj-e  is  the 

but  not  conversely    the  understanding  e  se  or  the  essence  of  the  life  of  man, 

only  teaches  what  is  to  be  willed  and  but  the  understanding  is  the   exi  tere 

to    be    done.      Wherefore    the    good  or  the  existence  thence     and  beciuse 

which  such  a  man  does    is  in  itsell  essence  is  not  any  thing  unless  it  be 

evil ;  it  is  like  a  shining  bone  the  mar  in  a  certain  form  -*>  the  wiil  is  not  aiij 

row  of  which  is  rotten    it  is  like  an  thing  unless  it  be  in  the  underatand  ng 

actor  upon  the  stage,  who  personates  wherefore  the  will  forms  itself  in  the 

a  grandee ;  and  it  is  like  the  hindsome  underatandmg    and   thus  cornea  forth 

face  of  an  antiquated  harlot    and  it  is  into  the  light      4    Love  in  the  will  it 

like  a  butterfly,  flying  with  silver  wings  the  fnd    and  in  the  understanding  it 

which  lays  little  eggs  on  the  leatesof  a  seeks  and  finds  causes  by  nlicb  it  may 

good  tree,  from  which  all  its  Iruit  per  promote     itself    to     the    eifect     and 

ishes;  it  is  like  fragrant  smoke  from  a  because  the  end  is  the  purpiise    and 

poisonous  herb    jea  it  is  like  a  moral  thii  intends  purpose  also  is  cf  the  will 

robber  and  a  pious  sycophant      Where  and  through  the  intention  it  enter's  the 

fore  the  good  of  such  a  man  whith  in  underslanding  and  causes  it  to  consider 

itself  is  evil,  is  in  a  chamber  within  and  revohe  the  means  and  toconclude 

hut  his  faith,  walking  in  the  porch  and  ^uch   a&  tend  to  effects      5    All   the 

reasoning,  is  a  mere  chimera  a  spectre  propnum  of  man  is  in  the  hiII    and 

and  a  bubble.    Hence  the  truth  of  the  this  is  eiil  from  his  first  nativity   and 

|>i'oposition  is  manifest  that  faith  makes  becomes  good  by  a  seeond      the  fir  t 

sentence  concerning  the  good  and  the  nativity  is  from  parents  but  the  other 

evil  which  is  conjoined  to  it  is   from    the   Lord      From   these   few 

658.  X.  ThatThooghtisimputed  things  it  may  be  seen  that  there  ta  one 

TO  NO  ONE,  ji«T  WiLi  properly  of  the  will   and  anfther  of  the 

Every  man  of  erudition  knows  that  understanding  and  that  from  creation 

there  are  two  faculties  or  parts  of  the  they  are  joined  together  Iikt  t  se  and 

mind,  the  will  and  the  understanding  exKlrre    consequently  that  man  is  man 

but  few  know  how  to  distinguish  them  primarily  from  the  will  and  sei'ondardy 

accurately,  and  to  survey  their  proper  from   the  understanding      Thence   it 

ties  separately,  and  afterwards  to  con  is  that  will  is  imputed  to  man   but  not 

join  them.     Those  who  cannot  do  this  th  ught    consequently  evil    and  good 

cannot  get  for  themselves    any  other  because  these  as  was  said  reside  in  the 

than  a  very  obscure  notion  conu«rning  wdl   and  thence  in  the  thought  of  the 

Che  mind;  wherelire   unless  the  prop  understanding 

erties  of  each   by   itself  be  first   de-        659    The  reason  that  no  evil  is  im- 

scribed,  this  will  not  be  comprehended  puted   to  man    which   he    think""    la 

'J7iat  thought  is  imputed  to  no  one  but  because  man  s  so  ereated  that  he  can 

iiriU.     The  properties  of  both  in  a  sum-  understand  and  thence  think  good  or 

mary,  are  these    I  That  love  itself  and  evil  good  from  the  Lord  and  eiil  from 

the  things  which  are  of  love    reside  in  hell     for  he  is  in  the  midst   and  in  the 

the  will ;  and  that  science  intelligence  faculfv  of  choosing  one  or  the  other 

and  wisdom  reside  in  the  understand  from  free  agcnty  in  spiritual  thmgs 

ing ;  and  that  the  will  inspires  its  loie  which  has  been  treated  of  in  its  chap- 

into  these,   and    produces  favor    and  ter     and  because  he  is  in  the  fecult) 

assent :  tlience  it  is  mat  as  the  love  is  of  choosing  from  freedom  he  can  wil 

and  the  intelligence  ihence  such  is  the  and  not  will   and  what  he  wills  is  re 

man.    2.  From  this  it  also  follow  a  that  ceived   by  the  wdl  and   appropriated 

all  good,  and  also  all  evd  isof  the  will  but  what  he  does  not  will  is  not  re- 

for  whatever  proceeds  from  the  loie  is  ceived  and  thus  is   not  appropriated 

called  good,  although  it  br  evd     for  All  the  euls  to  which  a  man  inclines 

delight,  which  make    tl  e  life  of  lo  e  from  nativity  a  e  niscribed  on  the  will 


^'S'^ 


Cotirernitig  Imputation.                                       43? 

of  his  natural  man;  those,  as  far  as  (ruth    reigns    and    not    good.       Who 

he  takes   from  them,   flow    into    the  judges  of  a  king  by  his  guards,  horses 

thoughts ;    in  like  manner  goods  with  and  chariots,  and  not  from  the  royalty 

truths  from  above  flow  into  them  &om  which  they  know  to  be  in  him  1     Roy- 

the  Lord,  and  there  they  are  poised  alty  consists  of  the  love  and  prudence 

like  weights  iu  the  scales  of  a  baJance  ;  of  governing.      Who,   in   a  triumph, 

if    then  a  man  adopt  evils,  they  are  does  not  look  at  the  conqueror,  and 

received  by  the  old  will,  and  add  them-  from  him  to  the  pomp,  and  not  from 

selves  to  those  ;  but  if  he  adopt  goods  the  pomp  to  the  conqueror ;  consequent- 

with   truths,   there   is   formed   by  the  ly  from  the  essential  to  the  formal,  and 

l^rd  a  new  will  and  a  new  under-  not  from  the  formal  to  the  essentiaM 

standing  above  the  old,  and  there  the  Will  is  the  essential,  and  thought  is 

Lord  successively  implants  goods   by  the  formal,  and  no  one  can  impute  to  the 

means  of  truths  and  by  them  He  sub-  formal  Ptcept  what  it  derives  from  the 

Jugates  the  evils  which  are  b<>Iow  and  essential,   consequently   to  the  latter; 

remoies  them    and  di'sposes  ill  things  and  not  to  the  former, 

in  order      Hence  al  o  it  is  manliest  

that  the  thought  is  a  purificatorj  and 

excretory  of  the  esils  inherited  from  6bl       To    the   above   I    shall    add 

parents    wherefore  if  the  evils  which  theite Uflatioxs.    First.     Inahigher 

man    thinks    were    imputed    lulorma  nortlern  quarter,  near  to  the  east  in 

tion    aid    regeneraton    of  Id    n  t   be  the  spiritual  world,  there  are  places  o( 

effected  in'ilruction  for  boys,   some  for  youths, 

6(i0    S  nee  good  i    of  the  will  and  and  some  for  meii,  and  some  for  old 

truth   IS    of   the    unierstaiding    and  men      All  who  have  died  infants  are 

many  things  in  thp  world  correspond  sent  to  these  places,  and  are  educated 

to  good  as  fruits  and    ises  and     npj  in  heaven;  and  also  all  are  sent  thither, 

tation  Itself  to  estimation  and  pr  ce  it  who  newly  come  from  the  world,  and 

follows  that  the  thrags  which  are  here  desire  knowledges  concerning  heaven 

said    concerniniT   imputation    may  be  and  hel!      That  tract  is  near  the  east, 

compared  with  ail  created  things     tor  that  all  may  be  instructed  by  influx 

as  was  shown  before  here  and  there  from  the  Lord;  for  the  Lord  is  east, 

all  thin^  in  the  universe  refer  them  because  He  is  in  the  sun  there,  which 

selves  to  good  and  truth  and  on  the  from  Him  is  pure  love.     Thence  the 

contrary  (o  what  is  en!  and  false      A  heatfrom  that  sun  in  its  essence  is  love, 

comparison    therefore    may  bp    made  and  the  light  from  it  in  its  essence  is 

ivith  the  church   in  that  it  is  estimated  wisdom    these  are  inspired  into  them 

from  charity  and  faith    and  not  from  by  tVe  Lord  from  that  sun,  and  they 

the  rituals   which   are   a  Ijoined        1  are    mspired    according  to  reception, 

comparison  mav  be  made  a!=o  wifh  a  and  the  reception  is  according  to  the 

minister  of  the  ch  irch   in  that  he  is  lo  e  of  becoming  wise.     A  fie  r  the  times 

estimated  from  h  s  will  and  love    an  1  of  instruction,    those   are    sent  forth 

at  the  same  time  from  his  understand  thence  who  have  become   intelligent, 

ing  in  spiritual  things  and  not  from  his  and   they  are   called  disciples  of  the 

afTibility  and  dress      There  is  also  a  Lord    they  are  sent   forth  thence  first 

comparison  given   with  worship    and  to  the  west,  and,  those  who  do  not  con- 

with  the  temple  in  which  it  is  performed  :  tiniie  there,   to  the  south,  and   some 

worship  itself  is  performed  in  the  will  through  the  south  to'the  east,  and  are 

and   in   the   understanding,  as  in    its  introduced   into  societies,  where  their 

temple ;  and  the  temple  is  called  holy  mansions  will  be.     Once,  when  I  was 

not  from  itself,  but  from  the   Di\ine  meditating  about  heaven  and  hell,  I 

which   is  there  taught      And  also  a  began  to  desire   universal  knowledge 

comparison  is  given  with  a  goi  crnment  concerning  the  state  of  both,  knowicg 

wh.ch  is  loved  when  good  reigns  and  that  he  who  knows  the  universals  can 

at  the  same  time  truth  but  not  when  afterwards  comprehend  the  particulars. 


.,gk 


436                                    Concerning  Imputation. 

because  thes*  are  in  those,  as  the  parts  agamat  the  other ;  for  a  lair  and  benM 

are  in  a  whole.     In  this  desire  I  lookid  titui    face   appears  more   conspicuous 

towards    that  tract,    in    the   northern  wlien   ."a  ugly  and   deformed   face   is 

quarter  near  to  the  east,  where    tlie  opposed  to  it.     When  I  was  canvass- 

places  of  bstruction  were,  and,  by  a  ing  the  love  of  ruling   from  the  love  ol 

way  then  opened  to  me,  I  went  thither,  self,  it  was  given  me  to  perceive  tl'.al 

and  entered   into  a  college  where  the  this  love  was  supremely  infernal,  and 

youag  men  were  ;  and  I  went  there  to  thence  with  those  who  are  in  the  deep, 

the  head  teachers,  who  were  instruct-  est  hell  ;  and  that  the  love  of  ruling 

ing,   and   asked    them    whether   they  from  the  love  of  uses  was  snpremelj 

knew  the  universala  concerning  heaven  heavenly,  and  thence  with  those  who 

and   hell.     And  they  replied    "  That  are  in  the  highest  heaven.     That  the 

Ihey  knew  something,  not  much ;  but  if  love  of  ruling  from  the  love  of  self  is 

we  look  towards  the  east  to  the  Lord,  supremely  infernal,  is  because  to  rule 

we  shall  be  illustrated  and  shall  know, "  from  the  love  of  self  is  from  proprium. 

And  they  did  ao,  and  aaid,  "  The  uni-  and  the  projirtntn  of  man  from  nativity 

versals  of  hell  are  three,  but  these  are  is  evil  itself,  and  evil  itself  is  diamet- 

diametrically  opposite  to  the  universals  rically  opjmsed  to  the  Lord ;  wherefore, 

fh               Th                  Iflll  h               md             no  that  evil, 

1  h        I      '^h 


r  ui 

f  po 


I,  it  grieves  and  groans, 

h            Wh      I                h  m         was  This  love  with  statesmen  ascends  so 

d           m     f   m    I                   Survey  far,  that  they  wish  to  be  kings,  and  em- 

11                      lb           d  below,  perors,  and,  if  possible,  to  rule  over  all 

dfwd            hll           hmon  things  of  the  world,  and  to  be  called 

y        h     d                      d  07     h    hemd,  kings  of  kings,  and  emperors  of  em- 

b                      J   h         h                       rveys  perors ;   but  the  same  love  with  clergy- 

1     h         d            d            PP           o  the  men  ascenda  ao  far,  that  (hey  wish  to  be 

I            f              bed            1      hands,  goda,  and,  aa  far  as  possible,  to  rule  over 

Wherefore  it  is  said  in  the  Revelation,  all  things  of  heaven,  and  to  be  called 

that  the^  received  a  mark  upon   Ihe  gods.     That  these  and  those  in  hearl 

forehead  and  upon  the   hand,  xiii.   16  ;  do  not  acknowledge   any  God,  will   be 

xiv.  9;  XX.  4.  seen    in   what    follows.      But,   on   the 

After  this  I  surveyed  the  first  univer-  other  hand,  those  who  wish  to  rule 
sal  lore  of  hell,  which  was  the  love  of  from  the  love  of  uses,  do  not  wish  to 
ruling  from  the  love  of  self;  and  after-  rulefromthemselves,  but  from  the  Lord, 
wards  the  universal  love  of  heaven  since  the  love  of  uses  is  from  the  Lord, 
corresponding  to'it,  which  was  the  love  and  is  the  Lord  himself;  these  look 
of  ruling  from  the  love  of  uses;  for  it  upon  dignities  only  as  means  for  doing 
was  not  lawful  for  me  to  survey  one  uses,  which  they  place  far  above  dig- 
love  without  the  other,  because  the  un-  nities,  but  the  former  place  dignities 
derstanding  does  not  perceive  one  love  far  above  uses. 

without  theother,  forthey  are  opposite  :  When  I  was  meditating  on   these 

wherefore,  that  both  may  be  perceived,  things,  it  was  said  to  me  by  an  angel 

they   must   be  set   in   opposition   one  fromlheLord,"Now,now,  you  will  see 


f    ul 

fp^ 

f    n    h 

y  I 

ppft 
—  h  1 

hel 

h     (      id 

by  Ih  m 
Wh       h  J 

shing 
nrned 

h 

yd 

yG  d 

Jthe  holy 

h 

h 

h       d 

lore  them- 

n 

L      1 

e  who  arc 

1 

ly 

Pl 

in  them- 

y 

n 

This  love 

h 

h 

f 

the  reins 

wh 

h       h 

;ase  when 

b 

y 

nd      n 

Jie  way,  il 

f 

d 

o  another. 

1    1 

ted, 

^h  St, 

d    there  il 

in 

but  if  a  higher  de- 

„Googlc 


Concerning  Imputation.                                       43'3 

anil  from  siglit  be  confirmed,  what  that  account    of   denying    superemiueace, 

infernal  hve  is,"      And  then  on  a  sud-  sink  down  ;   for   it  is  lawful   for  us  hJ 

den  the  earth  opened  itself  on  the  left  glory,  but  not  to  do  evU  to  any  one. 

hand,  and  I  saw  a  devil  ascending  from  I  asked  again,  "  Do  you  know  what  is 

hell,  who  had  on  his  head  a  square  cap  the  condition  of  those  who  sink  down  ?  " 

pressed  down  over  the  forehead  even  He  said,  "  They  sink  down  into  a  cci 

to  the  eyes ;  his  face  full  of  pimples  as  tain  prison,  where  they  are  called  viler 

of  a  burning  fever ;  his  eyes  fierce,  his  than  the  vile,  or  the   raobt  vile,  and 

breast  swelling  into  a  rhombus ;  from  where  they    labor."     Then  I  said  to 

his  mouth  he  belched  forth  smoke  like  that  devil,  "  Beware,  then,  lest  you  also 

a  furnace ;  his   loins  were  completely  sink  down." 

ignited ;  instead  of  feet  he   had  long  After  this  the  earth  again  opened 

ankles  without  Resh,  and  from  his  body  itself,  but  to  the  right;  and  I  saw  another 

there  was  exhaled  a  foul  and  stinking  devil  rising  up,  upon  whose  head  there 

heat.     On  seeing  biin  I  was  terrified,  was,  as  it  were,  a  mitre  encompassed 

and   cried   to  bim,    "  Do    not    come  with  folds  as  of  a  snake,  the  head  of 

here  ;  tell  whence  you  are."     And  he  which  rose  up  from  the  lop ;  his  face 

replied,  with  a  hoarse  voice,    "  I  am  was  leprous  from  the  forehead  to  the 

from  the  lower  regions,  and  there  in  a  chin,  and  also  both  of  his  hands;  his 

society  with  two  hundred,  which  is  the  loins  were  naked  and  black   as  soot, 

most    supereminent    of  aJI    societies,  through  which  appeared  a  dusky  fire 

There  we  all  are  emperors  of  emperors,  as  of  a  fire  hearth;  and  the  ankles  of 

kings  of  kings,  dukes  of  dukes,  and  his   feet  were   like  two  vipers.     The 

f               f  p               n       n      here  is  former  devil,  seeing  this,  cast  himself 

I       iy             p           n      b      1    a  king,  upon   his   knees  and  adored   him.     I 

d  k       nl       p              W       t  there  asked,  "Why  sol"     He  said,  "  He  is 

p        h    n        f    1               nd  thence  the  god  of  heaven  and  earth,  and  he  is 

nd  f     h  m  nd                  (lie  world  omnipotent."     And  then  I  asked  him, 

dbyd        ThnI       do   him,  "  What   do  you   say  to  this  '>.  "     He 

D    y      n              I       J  u          insane  answered,  "  What  shall  I  say  T    I  have 

from  the  fantasy  of  superemme       ''"  all  p                    ieaven  and  heli;  the 

And  he  answered,  "  How  can  yf       Ik  1       1     II       1         ia  my  hand."     And 

so !  because  we  absolutely  seem  I                k  d       How  can  he  who  is 

selves,  and  also  are  aoknowled    d  ty  np           f        p  rors,  submit  himself 

our  companions,  as  such."     On  1  hu       nd  y            ive  adoration  ?"     He 

ing   this,  I  did   not  wish  to  say          n  a             d       H        still  my  slave.     What 

"  Vou  are  insane,"  because  he  v  n    m[               he  sight  of  God  1    In 

sane  from  fantasy.     And  it  was  given  my  hand  is  the  thunderbolt  of  cxcom- 

!  to  know  that  that  devil   when  he  munication."     And  then  I  said  i> 


lived  in  the  world,  was  only  the  stew-  "  How  can  you  be  so  insane  1     You 

ard  of  a  certain  house ;  and  that  then  were  in  the  world  only  a  priest ;  and 

h  so    1  t  d    n    p'  "t  th  t  h     d  because  you  labored  under  the  fantasy 

p     d    11  h    1    m  p        n  that  you  had  the  keys,  and  thence  the 

1  1  m    If  ani     d  Ig       h     f        y  power    of  binding    and    loosing,  you 

i       h     was     f  d  g  h  worked  up  your  spirit  to  this  degree  of 

I  d        n    h  pp  madness,  tha'  you  now  bejieve  that  you 

eq  f     h    h  p  d      1     1    d  are  God  himself."     At  this  being  indig- 

d  G  J     nd  d    11    h    h  ly  nant,  he  swore  that  he  was,  "  and  thai 

things  of  the  church  as  of  no  impor-  the  Lord  had  Lot  any  power  in  heaven, 

tance  for   him,  but    as  something  for  because  He  has  transferred  it  all  to  us. 

the  stupid  common  people.     At  length  We  have  only  to  give  command,  and 

I  asked  him,  "  How  long  do  you  two  heaven  and  hell  obey  with  reverence, 

hundred  there,  thus  glory  among  your-  If  we  send  any  oiie  to  hell,  the  devils 

selvoB  1  "     He  said,    "  For  ever  ;    but  immediately  receive  him,  and  so  do  the 

.hat  those  of  us  wiio  torture  others  on  angels  him  whum  we  send  to  heaven ' 


tlostecb,  Google 


ViS  Voncerinng  Imputation. 

f  asked  furthei,  "  How  many  are  there  the  Lord ;  I  am  the  prince  of  a  nocietj 

of  you  in  your  society  1 "      He  said,  and  the  other  tjie  aigh-priest    there.' 

'  Three  hundred,  and  we  all  there  are  And  the  prince  said   that  he  was  tht 

gods,  but  I  am  the  god  of  gods."     After  eervaot    of   his    society,   because    ht 

this  the  earth  opened  under  the  feet  of  served  it  in  doiog  uses ;  and  the  othei 

both,  and  they  sunk  down  deep  into  said  that  he  was  the  minister  of  the 

their  hells  ;  and  it  was  given  me  to  see,  church  there,  because  in  serving  them 

that,  under  their  hells,  there  were  work-  he  ministered  holy  things  for  the  uses 

houses,   into  which  those    would   fall  of  their  souls ;    and   that  both  are  in 

who  do  harm  to  others;  for  to  every  perpetual  joys  from  the  eternal  happi- 

oue  in  hell  is  left  his  fantasy,  and  also  ness  which  was  in  them  from  the  Lord; 

bis  glorying  in  it,  but  it  is  not  lawful  to  and  that  every  thing  in  that  society  was 

do  evil  to   another.     The  reason  that  splendid    and    magnificent*     splendid 

they  are  such  there,  is  because  man  from   gold    and    precious  stones    and 

then  is  in  his  spirit,  and  the  spirit,  after  magniticent  from  palaces  and  paradise^ 

it  is  separated  from  the  body,  comes  "The  reason  is,  because  our  love  of 

into  the  full  liberty  of  acting  according  ruling  is  not  from  the  love  jf  self  tut 

to  its  alfections  and  the  thoughts  thence,  from  the  love  of  uses     and  because  the 

Afterwards  it  was  given  lo  look   into  love  of  uses  is  from  the  Lord  tl  eretore 

their   hells;    and   the  hell  where  the  all  good  uses  in  the  heaven    ire  spkn 

emperors  of   emperors    and   kings  of  did  and  refulgent;  and  because  we  all 

kings  were,  was  full  of  all  uncleanness,  in  our  society  are  in  this  los  e  therefore 

and    tfiey   seemed    like    various   wild  the   atmosphere  theie  apptar    gilded 

beasts  with  fierce-looking  eyes :  and  also  from  the  light  there,  which  partakes  of 

in  the  other  hell,  where  were  the  gods  the  flammeous  of  the  sun,  and  theflam- 

and  the  god  of  gods  ;  and  in  this  there  meoua  of  the  sun  corresponds  to  that 

appeared  direful  birds  of  night,  which  love."     When  they  had  said  this,  there 

are  called  vchim  and  ijim,  flying  around  appeared  also  to  me  a  similar  sphere 

them;  the  images  of  their  fantasy  thus  around   them,  and    an   aromatic  odor 

appeared  to  me.    Hence  it  was  mani-  was  perceived  from  it,  which  also  1 

fest  what  political  self-love  is,  and  what  mentioned   to  them ;  and  I  requested 

ecclesiastical  self-love  is;  that  this  is,  that  they  would  add  something  more  to 

that  they  wish  to  be  gods,  but  that,  that  what  had  been  said  respecting  the  love 

they  wish    to  be  emperors;  and  that  of  use.     And  they  continued  by  saying, 

they  thus  wish,  and  also  aspire  after  "  The  dignities  in  which  we  are    we 

what  they  wish  for,  so  far  as  the  reins  sought  for,     d    d  b     f             h       nd 

are  given  to  those  loves.  than  that  w        gh    (        bl              f  lly 

After  these  sad  and  horrible  things  to   do  uses       1                 d    h       n 

had  been  seen  by  me,  I  looked  around  widely.     Ada!                            und  d 

and  saw  two  angels  not  far  from  me  with  honor,    nd  w                              f 

.standing  and   talking    together:    one  the  sake  of       sel        b     f      b    g    d 

was  clad  in  a^woollen  robe,  shining  from  of  the  soci                        b     h    n     n  I 

a  bright  purple,  and  a  tunic  of  shining  companions      h              f    h        mn 

fine  linen  under  it :  the  other  in  similar  people  ther         a      ly  kn       bu     h 

garments  of  scarlet,  with  a  mitre  in  the  honors     f    u    d                      n  u 

which  somei  carbuncles  were  inserted  and  thence  that  the  uses  which  we  do 

on  the  right  side.     I  went  up  to  them  are  from  us :  but  we  feel  otherwise ;  we 

and  gave  the  salutation  of  peace;  and  feel  that  the  honors  of  our  dignities  are 

wi'.h  reverence  I  asked,  "  Why  are  you  out  of  us,  and  that  they  are  like  the 

here  below ! "     They  answered,  "  We  garments  with  which  we  are  clothed ; 

have  let  ourselves  down  from  heaven  to  but  that  the  uses  which  we  perform  are 

Ihis  place,  at  the  command  of  the  I^rd,  from  the  love  of  them  within  us  from 

to  speak  with  you  concerning  the  happy  the   Lord,  and  this  love  receives  m 

lot  of  Ihose  who  wish  to  rule  from  the  blessedness   from  communication  with 

love  of  uses.     We  ace  worshippers  of  others  by  uses.     And  we  know  by  ex 


^'a'^ 


crease 
cate  t 


that  th 
of  the 


for  th  m 

promoted  to  honors  or  may  gain  riches, 
but  the  angels  do  uses,  not  for  the  sake 
of  thoao  things,  but  for  the  sake  of 
uses  from  the  love  of  them.  Man  can- 
not distinguish  those  uses,  but  the  Lord 
distinguishes  them.  Every  one  who 
believes  in  the  Lord,  and  shuns  evils 
as  sins,  does  uses  from  the  Lord  ;  but 
every  one  who  does  not  believe  in  the 
Lord,  nor  shun  evils  as  sins,  does  uses 
from  himself  and  for  the  sake  of  him- 
self. This  is  the  distinction  between 
the  uses  done  by  devils  and  the  uses 
done  by  angels."  The  two  angels, 
after  saying  these  words,  departed,  and 
at  a  distance  they  seemed  to  be  carried 
in  a  fiery  chariot,  like  Elijah,  and 
taken  up  into  their  heaven, 

R  Relation.     After  a 


W 

but  stdl,  1 


H 


am  spa 


e  of  ti 


Sl  e 


ixternals,  or  as  to  the  body, 
telligence  from  education ; 
5  for  honors  and  riches,  or 
id  opulence,  and  these  two 
things  he  does  not  obtain,  unless  he 
appears  moral  and  spiritual,  thus  intel- 
ligent and  wise ;  and  to  appear  thus  he 
learns  from  infancy,  which  is  the 
reason  that,  as  soon  as  he  comes 
among  men,  or  into  company,  he  in- 
verts his  spirit,  and  removes  it  from  lust, 
and  acts  and  speaks  from  the  principles 
of  decency  and  honor,  which  he  has 
learned  from  his  infancy,  and  retains  in 
the  memory  of  his  body ;  and  he  takes 
the  greatest  precaution  that  nothing 
may  come  forth  from  the  madness  of 
the  lust  in  which  his  spirit  is.  Thence 
every  man,  who  is  not  inwardly  led  by 
the  Lord,  is  a  dissembler,  a  sycophanl 


hvCoo^^lc 


440                                    Concerning  Imputation. 

and  a  hypocrite,  and  thus  an  apparent  the  world,  that  it  is  destruLiive  of  love 
man,  and  yet  not  a  man  ;  of  whom  it  towards  the  neighbor. 
may  be  said,  that  his  shell  or  body  is  After  this  there  came  upon  the  two 
wise,  but  his  kernel  or  spirit  is  insane ;  angels,  and  also  upon  nte,  a  desire  ol 
and  that  his  external  is  that  of  a  man,  seeing  those  who  are  in  the  visionary 
and  his  internal  that  of  a  wild  beast,  lust  or  fantasy  of  possessing  all  wealth. 
Such  with  the  hinder  part  of  the  head  from  the  love  of  the  world ;  and  we 
look  upwards,  and  with  the  forehead  perceived  that  that  desire  was  inspired, 
look  downwards;  thus  they  walk  as  if  in  order  that  they  might  be  known. 
oppressed  with  heaviness,  the  head  Their  abodes  were  under  the  ground  of 
hanging  with  the  face  towards  the  our  feet,  but  above  hell ;  wherefore  we 
ground.  When  they  put  off  the  body,  looked  at  each  other  and  said,  "  Let 
and  become  spirits,  and  arc  then  man-  us  go."  And  an  opening  was  seen, 
umitted,  they  become  each  the  madness  and  3  ladder  there  ;  by  this  we  de- 
of  his  own  lust;  for  those  who  are  in  scended.  And  it  was  said  that  they 
the  love  of  self,  desire  to  rule  over  the  must  be  approached  from  the  east,  lest 
universe,  yea,  to  extend  the  limils  of  it,  we  should  enter  into  the  cloud  of  their 
in  order  to  enlarge  their  dominion;  they  fantasy,  and  be  beclouded  as  to  the 
nowhere  see  an  end.  Those  who  are  in  understanding,  and  then,  at  the  same 
the  love  of  the  world,  desire  to  possess  time,  as  to  the  sight.  And  behold,  a 
every  thing  in  it,  anil  they  are  sorrow-  house  was  seen,  built  of  reeds,  thus  fut , 
ful  and  envious,  if  any  treasures  are  of  chinks,  standing  in  the  cloud  which, 
concealed  by  any  ;  wherefore,  lest  such  like  smoke,  continually  issued  through 
should  become  merely  lusts,  and  thus  the  chinks  of  the  walls  on  three  sides 
not  men,  it  is  given  them,  in  the  spiritual  We  entered ;  and  there  were  seen  fifty 
world,  to  think  from  the  loss  of  fame,  here,  and  fifty  there,  sitting  upon 
and  ihns  of  honor  and  gain,  as  also  benches;  and,  being  turned  from  the 
.  fi'om  the  fear  of  the  law  and  its  penalty ;  east  and  south,  they  were  looking  to- 
and  it  is  also  given  to  apply  the  mind  wards  the  west  and  north.  Before  each 
to  some  Btudy  or  work,  by  which  they  one  there  was  a  table,  and  upon  the 
are  kept  in  externals,  and  thus  in  a  table  purses  filled  full,  and  around  the 
state  of  intelligence,  however  delirious  purses  a  plenty  of  gold  coin.  And  we 
and  insane  they  may  be  inwardly."  asked,  "  Are  those  the  riches  of  all 
After  this  I  asked,  whether  all  those  in  the  world?"  They  said,  "  Not  o( 
who  are  in  lust,  are  also  in  its  fantasy,  all  in  the  world,  but  of  all  in  the  king- 
They  replied,  "  That  those  are  in  the  dom."  The  sound  of  tiieir  voice  was 
fantasyoftheirlust,  who  think  inwardly  like  hissing,  and  they  appeared  with 
in  themselves,  and  indulge  their  imagi-  round  faces,  which  glittered  like  the 
nation  too  much  in  talking  with  them-  shell  of  a  cockle,  and  the  pupil  of  the 
selves ;  for  they  almost  separate  their  eye,  in  a  green  plane,  as  it  were  spar- 
spirit  from  its  connection  with  the  body,  kled,  which  was  from  the  light  of  fan- 
and  from  vision  overwhelm  the  under-  tasy.  We  stood  in  the  midst  of  ihem 
standing,  and  foolishly  entertain  them-  and  said,  "  Do  you  be.ieve  that  you 
selves  as  with  the  possession  of  the  possess  all  the  riches  in  the  kingdom  1 " 
universe.  Into  this  delirium  the  man  And  they  replied,  "  We  do."  Then 
is  let  after  death,  who  has  abstracted  we  asked,  "  Which  of  you  ?  "  They 
his  spirit  from  the  body,  and  has  not  said,  "  Every  one."  And  we  asked 
been  willing  to  recede  from  the  delight  "How,  everyone?  there  are  many  of 
ofthe  delirium,  by  thinking  anything  you."  They  said,  "  Every  one  of  ua 
from  religion  concerning  evils  and  knows  that  all  his  is  mine ;  it  is  not 
falses,  and  least  of  all  any  thing  con-  lawful  for  any  one  to  think,  still  less  to 
cerning  the  unbridled  love  of  self,  that  say,  Sline  is  not  thine;  but  it  is  lawfiil 
It  is  destructive  of  love  to  the  Lord,  to  tliink  and  to  say.  Thine  is  mine" 
and  concerning  the  unbridled  love  of  The  coin  nn  the  tables  appeared  as  ol 


./Google 


Concerning  Imputation. 


44) 


pure  gold,  even  in  ouv  sight ;  but  when 
we  let  in  light  from  the  east,  they  were 
liule  grains  of  gold,  which,  by  their  com- 
mon united  fantasy,  they  had  thus  mag- 
nified. They  said  that  every  one  that 
came  in  must  bring  with  him  some  gold, 
which  they  cut  into  little  pieces  and 
these  into  little  grains,  and,  b;  the  unan- 
imous power  of  fantasy,  they  enlarge 
tliem  into  coins  of  larger  size.  And 
then  we  said,  "  Weie  you  not  born 
men  of  reason  ?  Whence  have  you 
Ihia  visionary  infatuation  ? "  They 
said,  "  We  know  that  it  is  an  imagina- 
ry vanity ;  but  because  it  delights  the 
interiors  of  oar  minds,  we  come  in  here 
and  are  delighted  as  with  the  possession 
of  all  things.  But  we  stay  here  only  a 
few  hours,  after  which  we  go  out,  and 
then  a  sound  mind  returns  to  us ;  but 
still  our  visionary  recreation  comes 
upon  us  again,  aod  causes  us  to  come 
in  and  to  go  out  by  turns ;  thus  we  are 
by  turns  wise  and  insane.  We  know 
also  that  a  hard  lot  awaits  those  who, 
oy  artifice, defraud  othersof  their  goods." 
We  asked,  "  What  lot  l  "  They  said, 
"They  are  swallowed  up  and  thrust 
naked  into  some  infernal  prison,  wh 
they  are  obliged  to  labor  for  cloth  d 
for  food,  and  afterwards  for  som 
pieces  of  money,  which  they  co 
and  in  which  they  place  the  joy  o 
heart ;  but  if  they  do  evil  to  the 
panions,  they  must  give  a  part  o 
money  for  a  fine. 

663.  Third  Relation.  One 
in  the  midst  of  angels  and  heard 
discourse;  their  discourse  was  co        n 
ing  intelligence  and  wisdom,  th     m  n 
does  not  feel  or  perceive  otherwi 
that  they  both  are  in  himself,  at  d   h 
that   whatever  he  wills  and   th 
from  himself;  when  yet  not  a  [ 
of  them   is  from    man,    but    on       h 
faculty    of   receiving  them.      A 
the  many  things  which  they  men 
there  was  also  this,  that  the  tree        h 
knowledge  of  good  and  evil  in  th    s 
den  of  Eden  signified   the  faith 
intelligence    and    wisdom    wer  m 

man  ;  and  that  the  tree  of  life  sig  fi  d 
that  intelligence  and  wisdom  were  from  . 
God ;  and  because  Adam,  by  the  per- 
suasion of  the  serpent,  ate  of  the  for- 
56 


mer  tree,  thus  believing  th     I      1        1 
be,  or  should  become,  like  G  d    1 
fore  he  was  driven  out  ot    h  d  u 

and    condemned.     While     h  g  I 

were  in  this  discourse,  the 
priests,  together  with  a  mai      h      n 
world  had  been   an  amba      d        f 
kingdom,  and  1  related  to    h  m 
I  had  heard  from  the  ang  1 
ing  intelligence  and  wisdom  h 

ing  which,  those  three  beg  n  to  disp 
about  each  of  them,  and  1  bo 
prudence,  whether  they  ai  f  m  G  d 
or  from  man.  The  dispute  was  warm ; 
the  three  believed  alike,  that  they  are 
fi'om  man,  because  sensation  itself  and 
thence  perception  confirm  it ;  but  the 
priests,  who  then  were  in  theological 
zeal,  insisted  that  nothing  of  intelli- 
gence and  wisdom  and  thus  nothing  of 
prudence  was  from  man,  and  this  they 
coniirmed  from  these  things  in  the 
Word ;  A  man  cannot  take  any  thing, 
unless  it  he  given  to  him  from  heaven, 
John  iii.  37;  and  from  these,  Jeaus 
said  to  the  disciples,  Without  Me  ye  can- 
not do  any  thing,  xv.  5,  But  then,  be- 
cause it  was  perceived  by  the  angels, 
h  hough  the  priests  spoke  thus, 

n  heart  they  believed  the  same  as 
assador,  therefore   the   angels 
hem,  "  Put  off  your  garments, 
dp      on  the  garments  of  ministers 
and  believe  that  you  are  such." 
ind   h  y  did  so ;  and  then  they  thought 
heir    interior  selves,  and  spoke 
n  h    arguments  which  they  iuwardl) 
h       h  d,  which  were,  that  all  intelli- 
g  nd  wisdom  dwell  in  man,  and 

h      h  y  are  his  ;  saying,    "  Who  has 
felt,  that  they  flowed  in  from 
G  d         And  they  looked  each  other  in 
,  and    confirmed   each  other, 
so    ething  peculiar  in  the  spiritual, 
pirit  thinks  himself  to  be  such, 
garment  upon  him  is ;  the  rea- 
so  because     the     understanding 

every  one  there.  At  that  mo- 
n  here  appeared  a  tree  near  them, 
d  as  said  to  them,  "  It  is  the  tree 
h  knowledge  of  good  and  evil; 
hew  that  you  do  not  eat  from  it." 
But  still,  being  infatuated  with  theif 
own  intelligence,  they  burned  with  the 
desire  of  eating  from  it ;  and  they  said 


h,  Google 


442 


Concerning  Imputation. 


one  to  another,  "  Why  not?  Is  not  the 
fruit  good  ?  "  And  they  went  up  and 
ate.  When  the  ambassador  observed 
this,  they  went  together  and  became 
sordial  friends ;  and,  holding  each  other 
by  the  hand,  they  went  together  the 
way  of  their  own  intelligence,  which 
led  towards  hell :  but  still  I  saw  them 
returning  thence,  because  tliey  were 
not  yet  prepared. 

664.  Fourth  Relation.  Once  I 
looked  into  the  spiritual  world  to  the 
right,  and  observed  some  of  the  eibct 
conversing  together  ;  and  I  went  up  to 
them,  and  said,  "  I  saw  yoii  at  a  di's- 
tance,  and  around  yoa  a  sphere  of  heav- 
enly light,  from  which  I  knew  that  you 
were  of  those  who  in  the  Word  are 
caihd  the  elect ;  wherefore  T  came  up 
for  the  sake  of  hearing  on  what  heai  en- 
ly  subject  you  are  conversing."  And 
they  replied,  "  Why  do  you  call  us  the 
elect  t  "  I  answered,  "  Because  m 
the  world,  where  I  am  in  the  body,  they 
know  no  othervi  'ae  tl  tl  t  b  tl 
elect  in  the  Word        m  h 

are  elected  by  G  d  bp 
bom  or  after  they  m       d 

destinated  to  hea 
alone  faith  is  gi  d 

election,  and  tha 
bated  and  left  to 
may  go  whateve 
hell ;  when  yet  I  k 
tion  is  made  befo 
but  that  all  are 
nated,  because  all 
and  that  the  Lo        ft 
those  who  have  I 
aright,  and  elects 
Been  explored.     T 
given  me  to  kno 

ence  ;  and  because  I  saw  you  encircled 
as  to  your  heads  with  a  sphere  of  heav- 
enly light,  I  perceived  that  you  were  of 
the  elect,  who  are  being  prepared  for 
heaven."  To  this  they  replied,  "  You 
relate  things  not  heard  before.  Who 
does  not  know,  that  there  is  not  any 
man  born,  who  is  not  called  to  heaven ; 
and  that  out  of  them,  after  death,  those 
are  elected,  who  had  believed  in  the 
Ijjrd,  and  lived  according  to  his  com- 
mandments ■  and  that  to  acknowledge 
any  otlier   election,  is   to   accuse  the 


Lord  himself  not  only   of    inability  to 
save,  but  also  of  injustice  V 

665.  After  this  a  voice  was  heard 
out  of  heaven,  from  the  imgela  who 
were  immediately  above  us,  saying, 
"  Come  up  hither,  and  we  will  ask  one 
of  you,  who  is  still  in  the  natural  world 
as  to  the  body,  what  they  know  there 
about  Conscience."  And  we  went 
up ;  and  after  entering,  some  wise  ones 
came  to  meet  us,  and  they  asked  me, 
"  What  do  they  know  in  your  world 
about  conscience  '  "  And  I  replied, 
"  Let  us  go  down,  if  you  please,  and 
calf  together,  both  tiom  the  laity 
and  from  the  clergy,  a  number  ol  those 
who  are  beheved  to  be  wise,  and  we 
«ill  stand  direitly  under  you  and  ques- 
tion them,  and  thus  you  will  hear  with 
your  ears  what  they  will  answer" 
And  It  was  done  so ,  and  one  of  the 
elect  took  a  trumpet,  and  sounded  it 
towards  thp  south,  the  north,  the  east 
and  the  west,  and  then,  after  du  hour  s 
t  m  tl  came  so  many  that  they 
fil  d  up  the  space  of  a  furlong 
A  d  ngels  from  above  arranged 

m  al     nto  four  companies,  one  of 
w  CO    isted  of  politicians,  another 

s,   the   third   of  physicians, 
rth  of  clergymen  ,  to  «  hom, 
g  arranged,  «e  said,  "  Par- 

lat  you   haie    been    called 
he   reason    is,  iM'cauoe  the 
g  are  directly  above  us  ha*e 

desire   to    know  what  you 
the  world  in  which  you  were 
ncerning    conscience,    and 
t  you  still  think  concerning 
1  still  retain  the  former  ideas 
such  things;  for  it  has  been 
he  angels,  that  the  knowledge 
concerning  conscience   is  among  the 
knowledges  that  have  been  lost  in  the 
world."      After  this   we   began ;   ana 
first  we  turned  ourselves   lo  the  com- 
pany  which  consisted  of   politicians, 
and  requested  that  they  would  say  from 
the  heart,  if  they  pleased,  what  they 
had  thought,  and  thence  what  they  still 
thought,  concerning  Conscience.     Tc 
this  they   replied   one   after   another ; 
whose    answers,   being  collected    into 
one,  were,  "  That  they  knew  no  other 
than  that  conscience  was  to  know  in 


Concerning  Imputation.  44J 

one's  sell    ihus  to  be  conscious,  what  is,   with    some,   sadness,   sorrow   and 

he   has   intended,  thought,  done   and  anxiety,  infesting  not  only  the  gastric 

spoken."     But  we  said  to  them,  "We  regions  of  the  body,  but  also  the  habi- 

did  not  ask  about  the  etymology  of  the  tationa  of  the  mind  ;  for  we  believe  ihat 

word  conscience,  but  about  conscience."  the  two  brains  are  those  habitations. 

And  thej  replied,  "  What  else  is  con-  and,  because  these  consist  of  connecteil 

science,  but  a  pain  arising   from  the  fibres,  that  there  is  some  acrid  humor, 

fearful    anticipation   of   the  losses  of  which  twitches,  bites  and  gnaws  the 

honororof  wealth, and  alsoofrepntation  fibres  there,  and  thus  so  compvessea 

on  account  of  those  two^  But  that  pain  the  sphere  of  the  thoughts  of  the  mind, 

is  removed  by  feasts,  and  by  cups  of  that  it  cannot   he   diffused    into    any 

noble  wine,  and  by  talk  about  the  sports,  agreeable    recreations   from   varieties; 

of  Venus  and  her  boy."     To  this  we  thence   it  conies   to    pass,   that    man 

said,  "  You  are  jesting ;  tell  us,  if  you  attends  only  to  one  thing,  by  which  the 

please,  whether  any  of  you  has  ever  tpnsibility  and  elasticity  of  those  fibiea 

felt  any  anxiety  fi-om  any  other  source."  are  destroyed    Hhente  their  obnixity 

They  replied,   "Why  from  any  other  and  stiffness  from  which  ari>«s  an  ir 

f  '        t  th       1   !  Id  I'k  reoul  r  molion  of  the  animal  spiriti 


po 


called  lipothy7aj      In  a  word 

m    d  then  sits  as  if  it  were  besel 

I       stile  troops    nor  can    it  turn 

h  ther  and  thither  any  more  than 

fastened  nith  nails,  or  than  a 

fi    d  on  quicksands.     Such  sirait- 

e     f  the  mind,  and  thence  of  the 

arise  in  those  with  whom  the 

love  suffers  loss;  for  if  this  is 

d  the  fibres  of  the  brain  contract 

)       es,  and  that  contraction  pre- 

e  mind  from  expatiating  freely, 

ying  delights  in  various  forms: 

ersons,  when  they  are  in  this 

e  seized,  each  according  to  his 

ment,   with   various   kinds  of 

madness  and    delirium,   and 

th  brain-sick  scruples  in  reii- 

atters,  which  they  call  stings  of 

ce."      After    this    we    turned 

s  to  the  third  company,  which 

d  of  physicians,  among  whom 

re  also  surgeons  and  apotheca- 

d  we  said,  "  You  perhaps  know 

onscience   is,  whether   it  is   a 

ome  pain  which  seizes  both  the 

d  the  parenchyma  of  the  heart, 

ice  the  epigastric  and  hypogas- 

ions  situated  below,  or  some- 

se."     And  they  replied,  "  Con- 

ia  nothing  but  such  pain;  we 

e  origins  of  it  better  than  others, 

e  organic  parts  of  the  body,  and 
organic  parts  of  (he  head,  con 


h,  Google 


-144  Concerning  impvtnnon. 

Kcquently  also  ihe  minj,  for  tliia  sits  in  fusions  and  emulsions,  and  some  bj 
the  organs  of  the  brain,  like  a  spider  in  condiment'!  and  by  anodynes."  When, 
the  centre  of  the  threads  of  her  ueb,  therefore,  we  still  heard  the  like  things 
through  which  she  runs  back  and  forth  from  tlieiii,  we  turned  ourselves  away 
in  like  manner.  These  diseases  we  from  them,  and  towards  the  clergymen, 
call  organic  diseases,  and  those  of  them  and  said,  "  You  know  what  conscieuc* 
which  at  times  return,  chronic  diseases  is ,  tell,  therefore,  and  instruct  these 
But  such  pain  as  is  described  to  us  by  who  are  present."  And  they  replied, 
sick  people, as  the  pain  of  conscience,  "What  conscience  is,  we  know  and 
is  nothing  else  than  a  hypochondriac  we  do  not  know.  We  believed  that 
disease,  which  primarily  deprives  the  it  was  the  contrition  which  precedes 
spleen,  and  secondarily  the  pancreas  election,  that  is,  the  moment  when  man 
and  mesentery,  of  their  proper  func-  is  gifted  with  faith,  by  which  a  new 
tions;  thence  are  derived  diseases  of  heart  and  a  new  spirit  is  made  for  him 
the  stomach,  among  which  is  cacochy-  and  he  is  regenerated  ;  but  we  perceived 
my ;  for  a  compression  's  made  about  that  that  contrition  happened  to  few ; 
the  orifice  of  the  stomach,  which  is  to  some  only  dread  and  thence  ansietj 
called  cardialgy ;  from  these  are  derived  on  account  of  bell-fire,  and  scarcely  In 
humors  impregnated  with  black,  yellow  any  on  account  of  sins  and  thence  the 
or  green  bile,  by  which  the  smallest  just  auger  of  God  ;  but  those  we 
blood-vessels,  which  are  called  capil-  confessors  healed  by  the  gospel,  that 
iary,  are  obstructed,  whence  cachesy,  Christ,  by  the  passion  of  the  cress,  took 
atrophy  and  symphesis,  and  likewise  away  condemnation,  and  thus  exlin- 
a  spurious  peripueuniony  from  sluggish  guished  hell-lire,  and  opened  heaven  tc 
phlegm,  and  an  ichorous  and  corrosive  those  who  are  blessed  wilh  faith,  on 
lymph  in  the  whole  mass  of  the  blood,  which  is  inscribed  the  imputation  of 
The  same  things  also  flow  from  the  the  merit  of  the  Son  of  God.  Besides, 
faJIing  of  purulent  matter  into  the  there  are  conscientious  persons  of  va- 
blood  and  its  serum,  from  opened  rious  religions,  both  true  and  fanatical, 
empyemas,  abscesses,  and  imposthumes  who  make  for  themselves  scruples  in 
in  the  body ;  which  blood,  when  it  rises  things  of  salvation,  not  only  (hose  which 
through  the  carotids  inio  the  head,  frets,  are  essential,  but  also  those  which  are 
corrodes  and  consumes  the  medullaries,  formal,  and  even  in  those  which  are 
corticals  and  meninges  of  the  brain,  indifferent.  Wherefore,  as  we  said 
and  thus  excites  pains,  which  are  called  above,  we  know  that  conscience  is  ; 
the  pains  of  conscience."  On  hearing  but  what  it  is,  or  what  true  conscience, 
these  things,  we  said  to  them,  "You  which  must  be  altogether  spiritual,  is, 
speak  in  the  language  of  Hippocrates  we  do  not  know." 
and  Galen.  Those  things  are  Greek  666.  All  these  things,  which  were  said 
to  us ;  we  do  not  understand  them,  by  the  four  companies,  the  angels  who 
We  did  not  ask  about  these  diseases,  were  above  them  heard  ;  and  they  said 
but  about  conscience,  which  is  of  the  one  to  another,  "  We  perceive  that  no 
mind  alone."  And  they  said,  "  The  one  in  Christendom  knows  what  con- 
diseases  of  the  mind  and  the  diseases  science  is;  wherefore  we  will  send  down 
of  the  head  are  the  same;  and  these  one  from  us  who  may  instruct."  And 
ascend  from  the  body,  for  they  cohere  then  immediately  there  stood  in  the 
like  two  stories  of  one  house,  between  midst  of  them  an  angel  in  white  rai- 
wbich  there  are  stairs  for  ascending  ment,  about  whose  bead  there  appeared 
and  descending;  wherefore  we  know  a  lucid  girdle  in  which  were  small  stars; 
bat  the  state  of  the  mind  depends  in-  and,  addressing  the  four  companies,  he 
separably  on  the  state  of  the  body,  said,  "We  heard  in  heaven  that  you 
But  those  heavinesses  or  headaches,  brought  forth  your  sentiments  in  or- 
which  we  took  you  to  mean  by  con-  der  concerning  Conscience,  and  that 
science,  we  have  cured,  some  by  plas-  all  supposed  that  it  is  a  certain  pain  ol 
ters  and  cupping-glasses,  some  hy  in-  mind,  which  infests  the  head  wiih  heavi- 


[loste<:b,COO(^IC 


Converrang  Imputation.                                       4^5 

ness  and  tlience  the  body,  or  the  body  for  they  do  and  apeak  according  to  thai 
and  thence  the  bead ;  but  conscier.ee,  which  tliey  understand  and  believe  m 
viewed  in  itself,  is  not  any  pain,  but  it  be  true  and  good.  Hence  it  follows, 
is  a  spiritual  willingness  to  do  accord-  that  a  more  perfect  conscience  may  be 
iug  to  the  things  which  are  of  religion  given  with  those  who  are  in  the  truths 
and  faith.  Thence  it  is,  that  those  who  of  faith  more  than  others,  and  who  are 
enjoy  conscience  arein  the  tranquillity  of  in  a  clearer  perception  than  others,  than 
peace  and  in  internal  blessedness,  when  with  those  who  are  less  illustrated,  and 
they  do  according  to  conscience,  and  in  in  oLscme  perception.  The  spiritual 
a  certain  intranquilHty  when  they  do  life  itself  of  man  is  in  a  true  con» 
contrary  to  it.  But  the  pain  of  mind  for  there  his  faith  is  conjoined  ti 
which  you  believed  to  be  conscience  ty ;  wherefore  to  do  from  cons 
IS  not  conscience,  but  it  is  temjitation,  is  to  them  to  do  from  their  spiritual 
which  is  a  combat  of  the  spirit  and  the  life,  and  to  do  contrary  to  conscience, 
flesh  ;  and  this,  when  it  is  spirituaJ,  is  to  them  to  do  contrary  to  their  spirit- 
derives  its  source  from  conscience,  but  ual  life.  Besides,  who  does  not  know, 
if  it  is  only  natural,  it  derives  its  origin  from  common  discourse,  what  con- 
from  the  diseases  which  the  physicians  science  is  ?  As,  when  it  is  said  of  any 
just  recounted.  But  what  conscience  one,  '  He  has  a  conscience,'  is  il  not 
is  may  be  illustrated  by  examples.  A  then  also  understood,  he  is  a  just  man? 
priest,  who  has  a  spiritual  willingness  And,  on  the  other  hand,  when  ii  is  said 
to  teach  truths  for  the  end  that  his  of  any  one,  '  He  has  no  c  n  'en  e  ' 
flock  may  be  saved,  he  has  conscience  ;  is  it  not  then  also  understo  die  a 
but  he  who  does  so  for  any  other  rea-  unjust  man  1 "  When  the  ang  1  h  I 
son  as  an  end,  has  no  conscience.  A  said  these  things,  he  was  dd  nl) 
judge,  who  looks  only  at  justice,  and  ken  up  into  his  heaven  ;  and  he  f  u 
does  it  with  judgment,  he  has  con-  companies  came  together  in  on  d 
science ;  hut  he  who  primarily  looks  after  they  had  conversed  to  h  so  ne 
at  reward,  friendship  and  favor,  has  no  time  about  the  things  which  the  angel 
conscience.  Again,  every  man  who  had  spoken,  behold,  they  were  again 
has  the  goods  of  another  in  his  posses-  divided  into  four  companies,  but  into 
sion,  without  the  other's  knowledge,  other  ones  than  before ;  intoone,  where 
and  thus  can  gain  them  without  fear  of  were  those  who  comprehended  the  words 
the  law,  and  of  the  loss  of  honor  and  of  the  angel,  and  assented  to  them; 
fame,  if  still  he  returns  them  to  the  into  another,  where  were  those  who  did 
other,  because  they  are  not  his  own,  not  comprehend,  but  still  favored ;  into 
he  has  conscience,  for  he  does  what  is  a  third,  where  were  those  who  did  not 
just  for  the  sake  of  what  is  just.  Sup-  wish  to  comprehend,  saying,  "What 
pose  also  there  be  one,  who  can  come  have  we  to  do  with  conscience?"  into 
to  an  office,  but  he  knows  that  another,  a  fourth,  where  weie  those  who  mocked, 
who  also  seeks  it,  would  be  more  usefiji  saying,  "  What  is  conscience  but  a 
to  society;  if  he  gives  place  to  the  puff?"  And  I  saw  them  withdrawing 
other  for  the  good  of  society,  he  has  a  from  each  other,  and  then  the  two  for- 
good  conscience;  and  so  in  other  cases,  mer  companies  going  off  to  the  right, 
All  those  who  have  conscience,  speak  and  the  two  latter  compar.les  to  the  Tefl, 
from  the  heart  whatever  they  speak,  and  these  descending,  but  .hose  ascend- 
and  do  from  the  heart  whitever  they  ing. 
do ;  for  they  have  not  a  divided  mind. 


./Google 


Citnceming  SaptUtn 


CHAPTER   XII. 


CONCERNING  BAPTISM. 


667.   That  ^ 

CONOBRNINIi  TUB   Sl'lRITUAL   SeNSE  O 

THE  Word,  no  one  can  know  wha 
THE  TWO  Sacrament"  Baptism  an 
THE  Holy  Sup 

That  there  is 
and  every  part 


reasons;  when  yettliose  two  saorameiils, 
viewed  in  the  spiritual  sense,  are  the 
most  holy  things  of  worship  :  that  tliey 
are  such    will   be  evident  from   what 


wh 
d      B 


thissi 


h    W    d 


k     w 


h     ses  of  these 

cone  into  the 

un  he  spiritual 


and  that  it  is 
sake  of  the  Ne 

be  instituted  by  h    Lo  d  w      h 
the   chapter    con      n  ng     h     b 
Scripture.     Wh 
be  seen  not  only  th        b         ao 
chapter    concer  D 

which  was  also      p     n  d 

that  sense.      Un  h  se    h  d 

been  opened,  who  would  think  any 
thing  else  concerning  the  two  sacra 
ments,  baptism  and  the  hjly  lupper 
than  according  to  the  natural  sense, 
which  is  the  sense  of  the  letter  ?  And 
thence  any  orie  might  say  or  mutter  to 
himself,  "What  is  baptism  but  the 
pouring  of  water  upon  the  head  of  an 
infant  ?  and  what  is  this  to  salvation  ?  " 
And  also,  "  What  is  the  holy  supper 
but  the  taking  of  brsad  and  wine?  and 
what  is  this  to  salvation  ?  And  besides, 
where  is  there  any  thing  holy  in  them, 
except  from  this,  that  they  have  been 
received  and  enjoined  from  the  eccle- 
siastical order  as  holy  and  divine,  and 
that  in  themselves  they  are  nothing 
move  than  ceremonies,  concerning 
which  the  churches  say,  that  when  the 
Word  of  God  comes  to  those  elements, 
they  become  sacramentsT"  I  appeal  to 
the  laity  and  also  to  the  clergy,  whether 
they  have  perceived  in  spirit  and  heart 
any  thing  else  concerning  those  sacra- 
ments ;  and  that  they  have  worshipped 
them  as  divine  for  various  causes  and 


ommanded. 

1  the  baptism 

which  al] 

e,  Mat 


that  the 

Lord  himself  our  Savior  was  baptized  by 
John,  Matt.  iii.  13  to  17 ;  and  moreover 
that  He  commanded  the  disciples,  that 
they  should  baptize  all  nations,  xxviii. 
19.  Who  does  not  see,  if  he  is  will- 
ing to  see,  that  there  is  something  divine 
in  that  institution,  which  has  hitherto 
been  concealed,  because  the  spiritual 
sense  of  the  Word  was  not  before  re- 
vealed ?  And  this  is  now  revealed, 
because  the  Christian  Church,  such  as  it 
is  in  itself,  is  now  first  commencing ; 
the  former  church  was  Christian  only 
in  name,  but  not  in  essence  and  re 
ality. 

669.  The  two  sacraments,  baptism 
and  the  holy  supper,  are,  jn  the  Chris- 
tian church,  like  two  jewels  on  the  scep- 
tre of  a  king  ;  but  if  their  uses  are  not 
known,  they  are  like  two  figures  of 
ebony  on  a  statF.  Those  two  sacra- 
ments in  the  Christian  cburchmay  also 
he  compared  with  two  rubies  or  car- 
buncles in  the  robe  of  an  emperor ;  bui 
if  their  uses  he  unknown,  they  are  like 
two  carnelians  or  crystals  in  any  gown 


./Google 


Concemmg  B<gptiam.  441 

Without   the  uses  of  those  two  sacra-  cation  from  Evils  and  Palsrs,  and 

ments,  revealed  by  means  of  the  spirit-  thus  P.bobneration. 
ual  sense,  mere  conjectiirea  would  be        That  washings  were  enjoinei   upon 

spread  concerning  them,  such  as  aie  the  sons  of  Israel,  is  known  irom  t.  e 

with  those  who  divine  from  the  stars,  statutes  made  by  Moses,  as  that  Airon 

yea,  such  as  were  with  those  formerly  should  vash  himself  before  he  put  oi^ 

who  presaged  from  the  flying  of  birds  the    garments    of  the   ministry.  Lev. 

or  from  the  entrails  of  beasts.    The  uses  xvi.  4,  24  ;  and  before  he  came  to  lh.j 

of  those  two  sacraments  may  be  com-  altar  to  n  ii.ister,  Exod.  xxx.  IS  to  21  ■ 

pared  to  a  terr.ple,  which,  from  its  an-  xl.  30,  31 ;  in  like  manner  the  Levites, 

tiquity,  has  sunk  down  into  the  earth,  Num.  viii.  6,  7;  and   also  others  who 

and  lies  covered  with  ruins  even  to  its  became  unclean  by  sins  ;  and  that  they 

roof,  over  which  the   young   and  the  aresaidtobesanctifiedby washings, Ex. 

old  walk  acd  ride  in  coaches  and  on  xix.  14;  xl.  12;  Lev.  viii.  6:   where- 

horses,  not  knowing  that  any  such  tem-  fore,  that  they  might  wash  themselves 

pie  is  under  their  feet  and  concealed,  in  a   brazen  sea  and   many  lavevs  were 

which  are  altars  of  gold,  walls  within  placed  near  the  temple,  1  Kings    vii. 

of  silver,   and  decorations  of  precious  23  lo  39 :  yea,  that  they  washed  vessels 

stone ;  which  cannot  be  dug  up  and  and  utensils,  as  tables,  benches,  beds, 

brought  forth  into  the  light, except  by  dishes  and    cups.  Lev.  xi.  32;  xiv.  8, 

means  of  the  spiritual  sense,  which  is  9;  xv.  5  to  12;  xvii.   15,  16;    Mark 

atthisday disclossdfortheNewChurch,  vii.  4.     But  washings  and  many  such 

on  account  of  its  use  in  the  worship  of  like  things  were  commanded  and  en- 

the  Lord.     Those  sacraments  also  may  joined  upon  the  sons  of  Israel,  because 

be  compared  to  a  double  temple,  one  of  the   church  instituted  with  them  was 

which  is  below  and  the  other  above ;  a  representative  church,  and  this  was 

and  in  the  lower  of  which  the  gospel  such,  that  it  prefigured  the  Christian 

concerning    the    new   advent    of   the  church    which    was    about    to  come. 

Lord  IS  preached,  and  also  concerning  Wherefore,  when  the  Lord  came  into 

regeneration  and  thence  salvation  by  the  world.  He  abrogated  the  representa- 

Him.     From  this  temple,  around  the  tives,  which  all  were  external,  and  in- 

altar,  there  is  an  ascent  into  the  upper  stituted  a  church,  of  which  all  things 

temple,  in  which  the  holy  supper  is  eel-  should  be  internal ;  thus  the  Lord  put 

ebrated,   and    thence   a  passage   into  away  the  figures,  and  revealed  the  effi- 

heaven,  where  the  Lord  receives  them,  gies  themselves  ;  as  one  removes  a  veil 

They  may  be  comp.ired  to  the  taberna-  or  opens  a  door,  and  causes  the  things 

cle,  in  which,  behind  the  entrance,  ap-  within  not  only  lo  be  seen,  hut  also  to 

peared  the  table  upon  which  the  bread  bo  approached.     Of  all  those  things  the 

of  faces  was  arranged   in  order ;  and  Lord  retained  only  two,  which  should 

also  the  golden  altar  for  incense,  and  in  contain,  in  one  complex,  all  things  of  the 

the  midst  the  candlestick  with  the  lamps  internal  church;  which  two  things  are 

lighted,  by  which  all  those  things  come  baptism  instead  of  washings,  and  the 

into  view;  and  at  length,  for  those  who  holy  supper  instead  of  the  lamb,  which 

sufTer  themselves  to  be  illuminated,  the  was  sacrificed  every  day,  and  fully  at 

veil  is  opened  to  the   holy  of  holies,  the  feast  of  the  passover. 
where,  in  the  place  of  the  ark,  in  which        671.  That  the  washings  above  men- 

the  decalogue  had  been,  the  Word  is  tioned  figured  and  shadowed  forth,  that 

laid  up,  over  which  was  the  propitia-  is,repTesen ted,  spiritual  washings,  which 

tory  with  cherubs  of  gold.     These  are  are  purifications  from  evils  and  falses, 

representations  of  those  two  sacraments  is  manifestly  evident  from  these !   Wkm 

with  their  uses.  the  Lord  shall  have  washed  away  the 

670,  11.  Tuat    nv   the    Wasijino  filth  of  the  daughters  of  Zian,  and  the 

WHICH  19  CALLHD  Baptism,  IS  MEANT  hlood,  by  the  Spirit  of  Judgment,  rata 

SPIRITUAL  Washing,  which  is  Purifi-  hy  the  spirit  of  cleansing,  Isaiah  iv  4 


i/GoogIc 


448  Concerning  Baptism. 

Though   thmt  jvash   thyself  with  nitre,  spirit  of  man  and   makes  this  equiilly 

and  apply  to  thyself  much  soap,  still  clean  ]     For   every   villain,  robber  oi 

thy  iniqmty  will  retain  spots,  Jer.  iL  murderer  can   wash   himself  even  to 

29 ;   Job  ix.  30,  31,     Wash  me  front  neatoeas  :  is  the  disposition  of  the  Til- 

mi/  iniquity,  and  I  shall  be  whiter  than  lain,  the  robber  and  tne  murderer  thus 

$nou'.  Psalm  li.2,7.     Wash  thy  heart  wiped  away?     Does  not  the   internal 

from  wickedness,  O  Jerusalem,  that  thou  flow  into  tJie  external,  and  work    the 

mayest  be  saved,  Jet.  iv.  14.      Wash  effects  of  its  will  and  understanding-, 

yourselves,  make  yoitrselves  clean;  re-  but  not  the  external  into  the  internan 

move  the  wickedness  of  your  works  from  for  this  is  contrary  to  nature,  bee aws.'' 

my  eyes ;  cease  to  do  evil,  Isaiah  i.  16.  contrary  to  order ;  but  that  is  according 

That  the  washing  of  the  spirit  of  man  to  nature,  because  according  to  ordei 

was  meant  by  the  washing  of  his  body,  673.  Hence  it  follows,  that  washings, 

and   that  the   internal   things  of  the  and  baptisms  also,  unless  the  internal 

church  were  represented   by  external  of  man  be  purified  from  evils  and  falsea, 

things,  such  as  were  in  the  Israelitish  effect  nothing  more   than  the  plattei,' 

church,  manifestly  appears  from  these  and  plates  cleansed  by  the  Jews;  and, 

words  of  the    liord :     Tlie    Pharisees  as  it  also  foIloAs  there,  than  the  sepuU 

and  scribes,  seeing  that  his  disciples  ate  ehres,iehieh  outwardly  mpear  beautiful., 

bread   with    unwashed    hands,  found  but  within  are  fuU  of  me  bones  of  the 

fault;  (for  the  Pharisees  and  all  the  dead,   and  of  all   uncUanness,    Matt. 

Jews,  unless  they  wash  their  hands  up  xxiii.  25  to  28 ;   which  is  still   more 

to    the    wrist,   eat  not;    beside   many  manifest  from  this,  that  the  hells  are 

other  things  which  they  have  received  full  of  salans  from  men  as  well  baptized 

to  hold,  as  the  mashing    of  ams,  and  as     not    baptized.      But    what    good 

earthen  and  brazen  vessels,  and  beds ;)  baptism  effects,  will  be  seen  in  what 

to  whom  and  to  the  multitude  the  I^ra  follows.      Wherefore,  without  its  uses 

send,  Hear  Me,  all  of  you,  and  under'  and  fruits,  it  conduces  no  more  to  sal- 

stand ;  there  is  nothing  out  of  a  man,  vation,  than  the  triple  cap  on  the  pope's 

which,  entering  into  him,  can  make  him  head,  and  the  sign  of  the  cross  on  his 

unclecm;  but  the  things  which  go  out  of  shoes,  to  his  pontifical  supereminence ; 

him  make  him  unclean,  Mark  vii.  1,  3,  nor  more  than  the  purple  robe  about  a 

3,  4,  14,  15;  Matt.  xv.  3,  11,  17,  18,  cardinal   to  his  dignity,  or  the  cloak 

19,  20.  And  in  other  places ;  as.  Wo  to  about  a  bishop  to  the  true  discharge  of 

you,  scribes  and  Pharisees,  because  you  his  ministry ;  nor  more  than  the  throne, 

make  the  outside  of  the  cup  and  of  the  crown,  sceptre  and  robe  of  a  king,  to 

platter  clean,  but  the  iusides  are  full  his  regal  power    nor  more  than  the  cap 

of  rapine  and  excess.     Blind  Pharisee,  of  silk  upon  the  held  of  a  laurelled 

frst  make  the  inside  of  tlie  cup  and  of  doctor  to  his  intelhgence     nor  more 

the  platter  clean,  that  tlie  outside  may  than   the   standards   before   troops  of 

be    made  clean   also.  Matt,   xxiii.  25  horsemen    to    their    brivery    in   war. 

26,     From  these  it  is  evident,  that  by  Yea,  it  may  further  be  sdid  that  it  does 

the  washing  which  is  called  baptism,  not    purify  min    any    moie   than   the 

spiritual   washing   is  meant,  which  is  washing  of  a  sheep  and  a  Iamb  before 

purification  from  evils  and  falses.  shearing ;  for  the  natural  man,  separate 

672,    What  man   of  sound    reason  from  the  spiritual  man,  ismerely  an  ani- 

cannot  see,  that  the  washing  of  the  mal ;  yea,  as  was  before  shown,  he  is 

face,  of  the  hands  and  feet,  and  of  all  more   of  a  wild  beast   than   the  wild 

the  limbs,  yea,  of  the  whole  body  in  a  beast  of  the  forest.     Wherefore,  if  you 

bath,  effects  nothing  else  than  that  the  are  washed  with  the  water  of  rain,  with 

dirt  is  washed  off,  so  that,  in  the  sight  the  water  of  dew,  with  the  waters  oi 

of  men,  in  the  human  form  they  may  the  most  excellent  fountains,  or,  as  the 

uppear  clean  1     And  who  cannot  under-  prophets  say,  if  you  are  cleansed  with 

itand  that  no  washing  enters  into  the  nitre,  hyssop  or  soap  every  day,  s^ll 


tlostecb^GOOglC 


Concerning  Baptism. 


^ou  arf  nit  j  unlied  from  iniquities, 
except  l)y  means  oi  regeneration  con- 
cerning whii-h  we  ha*c  treated  in  tlic 
chapters  concerning  Repentance  and 
conL^inmg  Retormation   and   Regcn 

t)-4    in    Th\t   Baptism   wa9  in- 

STITLILD  IN  THE  RoOH  OF  (jIItCCM 
CISION     BErAUSB  Il\  THL  ClHCUMCiaiON 

OF  rHF.  Foreskin,  w  as  ri 

TUB  Hb, 


TK  THE  Internal 
Church. 

It  is  known  in  the  Christian  world, 


n       h  piritual 

h       p  d 

b      u      hhuhntsnnh 

n     n  nal     h    ch       d 

an  aUernal  chiirih,  and,  if  the  su 
sions  ot  cliurches  from  ancient  tun 
the  present,  be  traced,  it  will  be  a 
that  the  tormer  churches  were  ex  1 
cliurches,  that  is,  ihat  their  v.  1  p 
coiisiated  in  external  things,  hi  h 
rt.  pre  rented  the  internal  things  f  h 
Christian  church,  which  was  founded 
bv  the  Lord  when  he  waa  in  the  world, 
and  now  is  first  being  built  up  by  Him 
The  primary  thing  n  Inch  distinguished 
the  Israelitish  church  from  the  rest  m 
the  Asiatic  world,  and  afterwards  from 
the  Christian,  waa  circumcision ,  and 
because,  as  has  been  said,  all  the  things 
of  the  Israelitish  church,  which  were  ex- 
ternal, figured  forth  all  the  things  of 
the  Christian  church,  which  are  inter- 
nal, therefore  the  primary  sign  of  that 
church  was  inwardly  similar  to  the  sign 
of  the  Christian  church ;  for  circum- 
cision signified  the  rejection  of  the  lusts 
of  ihe  tle=h,  and  thus  purihcation  from 
evils;  baptism  also  signifies  the  like. 
Whence  it  is  manifest,  that  baptism 
was  commanded  m  the  room  of  circum- 
cision, in  order  both  that  the  Christian 
church  might  be  distinguished  from 
the  Jewish  church,  and  that  the  inter- 
nal church  might  thus  be  better 
(inown,  and  this  is  known  from  the 
57 


449 

uses  of  bapti  m   which  wjl  li    treattd 
of  in  what  lollows 

b75  That  circumcision  was  iiisti 
tuted  ior  a  sign  thit  the  men  ot  ihn 
Israehtibh  church  were  ol  the  posterity 
ot  Abraham,  Isaac  and  Jacob,  i&  eii- 
dent  from  these  words  fiod  said  to 
Ibjohatn,  ihis  is  the  covenant  wt/A 
Me,  wluUi  ye  shall  observe  between  Ml 
and  ijou,  and  thy  seed  afier  thee,  esi- 
cumcise  every  male  among  you,  and  ye 
shall  circumcise  the  fiesk  of  your  fore- 
skin, that  it  may  be  for  a  sign  of  the 
covenant  between  Me  and  you,  Gen. 
xvii,  10,  11;  which  covenant,  or  its 
sign,  was  afterwards  confirmed  by 
Moses,  Lev.  xii.  1,  a,  3.  And  because 
that  church  was  distinguished  from  the 
rest  by  that  sign,  therefore,  before  the 
sons  of  Israel  passed  over  the  Jordan, 
ided  thit  they  should  be 
'    1  Tl       ea- 

1     d     fCai    at, 
h       d    h       ver 
to  And 

n  gh  bf.i 


J    d  n 


L  od 


1  hid 

h  as  command  A  Wl  y  } ail 
ha  Itel  id  a  d  k  II  lave 

plan    I         J  f     f   d   y      1  all 

k  /«■  kn  J  f  il; 
three  years  it  shall  be  to  you  unctrcum^ 
ccifrf,  it  shall  not  he  eaten,  Lev.  xix. 
23  That  circumcision  represented, 
and  thence  signified,  the  rejection  of 
the  lusts  of  the  flesh,  and  thus  purifica- 
tion Irom  evils,  the  same  as  baptism,  is 
evident  Irom  the  passages  in  the  Word 
where  it  is  said,  that  they  should  cir- 
cumcise the  heart,  as  in  these ;  Moses 
said.  Circumcise  the  foreskin  of  your 
heart ;  harden  not  your  neck,  Deul. 
X.  16.  Jehovcth  God  mil  circumcise  thy 
heart,  and  the  heart  of  thy  seed,  that 
thou  mayest  love  Jehovah  thy  God 
jram  thy  whole  heart,  and  from  thy 
whole  soul,  that  thou  mayest  live,  xxx. 
6.  And  in  Jeremiah ;  Circumcise  ymir- 
selves  to  Jehovah,  that  He  may  remove 
the  foreskins  of  your  heart,  ye  men  of 
Judah  and  inhabitants  of  Jerusalem, 
lest  my  anger  go  forth  like  f  re,  on  ac- 
count of  the  tvickcdness  of  your  work, 
iv.  4.  And  in  Paul :  In  Jesus  Christ 
neither  circumcision  availetk  any  thin/r, 


..gk 


450  Concerning  Baptism. 

nor  uncircumcision,  but  faith  working  So  it  is  with  one  who  is  circun.ciaed 

fiy  charity;  and  a  new  creature,  Gal,  and  baptized,  unless  he  circumcise  oi 

V.  6;  Ti.   15.     From  these  now  it  is  wash  his  heart. 

manifest,  that  baptism  was  instituted  in  677.  IV.  That  the  first  Une  of 

the  place  of  circumcision,  because,  by  Baptism  is  Introduction  into  thb 

the  circumcision  of  the  flesh,  the  cir-  Christian  Church,  and  at  the  same 

cumcision  of  the  heait  was  represented.  Time  Insertion  among  Christians  in 

which  also  signiSea  purification  from  the  Spiritual  World. 

evils;  for  evils  of  every  kind  arise  from  That  baptisiii  is  an  introduction  into 

the  flesh,  and  the  foreskin  signifies  its  the  Christian  church,  is  evident  from 

filthy  loTes.      Since  circumcision  and  many  things,  as  from  these  :  (1.)  Thai 

the  washing  of  baptism  signify  the  same  baptism  was  instituted  in  the  place  of 

thing,  therefore  it  is  said  in  Jeremiah,  circuracifiion,  and  that  as  circumcision 

Circumcise  yourselves  to  Jehovah,  that  was  a  sign  thai  they  were  of  the  Isra- 

He  may  remove  the  foresHns  of  your  elitish  church,  so  baptism  is  a  sign  that 

heart,  iv.  4;  and  a  little  after,  O  Je-  they  are  of  tJie  Christian  church,  as 

rusalem,  toash  thy  heart  from  wickedr  was  shown  in  the  preceding  article ; 

ness,  that  thou  mayest  be  saved,  verse  and  a  sign  does  nothing  else  than  that 

14,    What  the  circumcision  and  wash-  they  may  be   known,  like   swaddling 

ing  of  the  heart  are,  the  Lord  teaches  clothes  of  diverse  colors  put  on  the  in- 

iu  Matt.  XV.  18,  19.  fants  of  two  mothers,  that  they  may  be 

676.  There  were  many  among  the  distinguished  from  each  other,  and  may 

sons  of  Israel,  and  there  are  at  this  day  not  be  changed.  (2.)  That  it  is  only  a 

many  among  the  Jews,   who  believe  sign  of  introduction  into  the  church,  is 

themselves  to  have  been  elected  in  pref-  manifestly  evident  from  the  baptizing 

erence  to  all  others,  because  they  have  of  infants,  who   are   partakers  of  no 

been  circumcised ;  and  among  Chris-  reason  at  all,  and  are  not  as  yet  more 

tiana,  because  they  have  been  baptized ;  fit  for  receiving  any  thing  of  faith,  than 

when  yet  both  circumcision  and.  bap-  young  shoots  in  any  tree.     (3.)  That 

tism  were  given  only  for  a  sign  and  for  not  only  infants  are  baptized,  but  alfo 

a  memorial,  that  they  should  be  puri-  all  foreign  proselytes  who  are  converted 

fied  from  evils,  and  thus  become  elect,  to  the   Christian  religion,  both  small 

What  is  an  external  without  an  internal  and  great,  and  this  before  they  have 

with  man,  but  like  a  temple  without  been  instructed,  merely  from  the  con- 

WDEship,  which  is  not  for  any  use,  un-  fession  that  they  wish  to  embrace  Chris- 

Irss  it  may  serve  for  a  stable  7     And  tianitj,  into  which  they  are  inaugurated 

farther,  what  is  an  external  without  an  by  baptism;   which  also  the   apostles 

internal,  but  like  a  field  of  mere  straw  did,  according  to  the  words  of  the  Lord, 

a.nd  stalks  without  any  corn?  or  like  that  they  should  make  disciples  of  all 

a  vineyard  of  mere  branches  and  leaves  nations,  and  baptize  tliem,  Matt,  xxviii. 

without  any  grapes  1  or  like  a  fig-tree  19.  (4,)  That  John  baptized  all  that 

without    its    fruit,    which    the    Jjord  came  to  him  from  Judea  and  Jerusalem, 

cursed?  Matt,   xxi,    19;    or  like   the  in  the  Jordan,  iu.  6 ;  M.a.t\L  \.  9.     The 

lamps  in  the  hands  of  the  foolish  virgins  reason  why  he  baptized  in  the  Jordan 

without  oil?  Matt.  xxv.  3;  yea,  what,  was,    because   the  entrance   into    the 

but  like  a  habitation  to  a  mausoleum,  land  of  Canaan  was  through  that  river  ; 

where  dead  bodies  are  under  the  feet,  and  by  the  land  of  Canaan  was  signi- 

bones  about  the  walls,  and  nocturnal  fied  the  church,  because  it  was  there; 

spectres    flying    under   the    roof?    or  and  thence,  by  the  Jordan,  introduction 

lilte  a  coach  drawn  by  leopards,  upon  into  it.     That  that  land  signified  the 

which  a  wolf  sits  as  coachman,  and  an  church,  and  the  Jordan  introduction 

ideot  rides  in  it  7     For  the  external  into  it,  may  be  seen  in  the  Apocalypsk 

man  is  not  the  man,  but  only  the  figure  Revealed,  n.  285.     But  this  is  done 

of  a  man  ;  for  the  internal,  which  is,  on  earth ;  but  in  the  heavens,  infants 

lo  be  wise  from  God,  makes  the  man.  are    introduced   by  baptism  into    the 


^'a'^ 


poiiite 
ktpt  J 

to  the 

their 


B  p  S7 


people  and  nations  in  that  world  are 
distinguished  according  to  their  reli- 
gions ;  Christians  are  in  the  middle, 
Mahometans  around  them,  idolaters  of 
various  kinds  behind  them,  and  Jews 
at  the  sides.  Moreover,  all  of  the  same 
religion  are  arranged  into  societies  in 
heaven  according  to  the  affections  of 
love  to  God  and  towards  the  neighbor ; 
in  hell  into  congregations  according  to 
the  affections  opposite  to  those  two  loves, 
thus  according  to  the  lusts  of  evd  In 
the  ipiritnal  world  by  Bhi;,h  we  mean 
both  heaven  and  hell  ill  things  ire 
most  distinctly  arranged  m  the  whole 
■ind  in  every  part  or  in  general  and  in 
every  particular  On  the  distinct  ar- 
rangement there  the  preservation  of 
the  whole  univpr&e  depends  and  this 
distinction  cannot  be  effected  unles* 
eiery  one  afler  he  is  born  be  known  by 
some  sign,  indicating  to  what  religious 
assembly  he  belongs ;  for  without  the 
Christian  sign,  which  is  baptism,  some 
Mahometan  spirit,  or  some  one  of  the 
idolaters,  might  apply  himself  to  Chris- 
tian infants  newly  born,  and  also  to 
children,  and  infuse  into  them  an  in- 
clination for  his  religion,  and  thus  draw 
away  their  mind  and  alienate  them 
from  Christianity,  which  would  be  to 
distort  and  destroy  spiritual  order. 

(579.  Every  one,  who  traces  effects  to 
causes,  may  know  that  the 
of  ftll  things  depends  on  ordei 
that  thpre  are  manifold  orders,  ; 
and  partioiilar;  and  that  there 


colon  theirs,  the  kidneys  at  d 
theirs  !     It  is  from  the  ord  1 

and  among  them,  that  ail  d  h  ( 
themappear  before  man  asono.  With- 
out distinct  order  in  the  mind  or  spirit 
of  man,  and  unless  the  whole  of  it  de- 
pended on  the  will  and  understanding, 
what  could  it  be,  but  a  confused  and 
indigested  something  1  Without  that 
order,  would  a  man  be  able  to  think  and 
will  any  more  than  his  picture  on  a 
tablet,  or  his  statue  In  the  house  1  What 
would  man  be  without  the  most  orderly 
influx  from  heaven,  and  the  reception  of 
it?  And  what  would  this  influx  be, 
without  one  most  universal,  on  which 
the  government  of  the  whole  and  of  all 
its  parts  depends,  thus  unless  it  were 
frim  God,  and  unless  in  Him  and  from 
Him. all  things  existed,  lived  and  moved? 
These  things  may  be  illustrated  to  the 
natural  man  by  innumerable  things,  as 
by  these  ;  What  would  an  empire  or 
kingdom  be  without  order,  but  a  gang 
of  robbers,  many  of  whom  being  gath- 
ered together  would  day  thousands,  and 
at  length  a  few,  these  many  ?  What 
would  a  state  be  without  order  1  yea, 
what  would  a  house  be  without  order  t 
And  what  would  a  kingdom,  state,  or 
house  be,  unless  some  one  in  each 
should  act  as  supreme  ? 

630.  Besides,  what  is  order  without 
distinction  T  and  what  is  distinction  with- 
out indications?  and  what  are  indica. 
tions  without  signs,  by  which  the  qual- . 
ities  are  known  T  For  without  a  know] 


./Google 


452  Concerning  UapHsm. 

is  not  who  engages  himself  lo  some  master 
signa-  and  receives  a  Jivery  as  his  badge,  ant. 
tures  ID  empires  and  in  kingdoms  are  runs  away  and  in  his  iivcry  serves  an- 
titles  of  dignilies  and  rights  of  admin-  other  ;  or  like  a  standard-bearer  win; 
istration  annexed  to  them ;  thence  are  goes  off  with  the  standard,  and  cuts  il 
subordinations,  by  means  of  which  all  in  pieces,  and  throws  the  pieces  of  il 
are  arranged  together  as  into  one  :  in  either  into  the  air,  or  under  the  soldiers' 
this  manner  a  king  exercises,  according  feet,  that  they  may  be  trampled  upon 
to  order,  his  regal  power  distributed  In  a  word,  the  name  that  one  is  a  Chris- 
among  many,  whence  a  kingdom  be-  tian,  that  is,  that  he  is  of  Christ,  and 
comes  a  kingdom.  The  case  is  similar  not  to  acknowledge  Him  and  follow, 
inverymanyolber  things,  as  in  armies:  Him,  that  is,  to  live  according  to  his 
what  valor  would  they  have,  unless  they  commandments,  is  as  empty  as  a 
were  distinguished  in  an  orderly  man-  shadow,  as  smoke,  and  as  a  blackened 
ner  into  phalanxes,  these  into  cohorts,  picture ;  for  the  Lord  says,  Why  rati 
and  these  into  companies;  and  su herd i-  ye  Me  Lord,  and  do  not  the  things 
nate  leaders  were  appointed  over  each,  that  I  say  1  Luke  vi.  46,  and  the 
and  one  over  all,  who  is  suprenie  1  following.  Many  wilt  say  to  Me  in  thai 
And  what  would  those  arrangements  day,  Lord,  Lord;  but  then  I  shall  con- 
he,  without  the  signs,  which  are  called  fcss  to  titem,  I  know  you  not.  Matt.  vii. 
standards,  to  show  in  what  station  every  22, 23. 

one  is  to  he  ?     By  such  means  all  act        682.  By  the  name  of  the  Lord  Jes«  s 

in  battles  as  one,  and  without  them  they  Christ,  nothing  else  is  meant   in   tb  ;  . 

would   rush  against  the   enemy,  like  Word,thananacknowlcdgmentofHiiii, 

troops  of  dogs,  with  open  mouths,  howl-  and  a  life  according  to  his  commanj. 

ing  and  empty  fury  ;  and  then  all  with*  ments.     The    reason   why  His  name 

out  strength  would  be  cut  to  pieces  by  signifies  those  things,  you  may  see  in 

the  enemy  arranged  in  the  proper  order  the  explanation   of  the    second  com- 

of  battle;  for  what  can  the  divided  do  mandmentof  the  decalogue,  TSoa  s^oft 

asainst  the  united  ?     By  these  things  not   take   the  name  oj    God  in   vain 

is  illustrated  this  first  use  of  baptism.  Nothing  else  is  meant  oy  the  name  of 

which  is  a  sign   in  the  spiritual  world,  the    Lord   in   these  passages :     Jesus 

iliat,  he  is  of  Christians,  where  every  said.  Ye  vriU  be  hated  by  all  nations  on. 

one   is   inserted    among  societies  and  accountofmy  name,M3.tl.  x.QZ;  xxiv, 

congregations  there,  according  to  the  9,  10.     Where  two. or  three  are  gaih- 

quality  of  the   Christianity  in  him  or  ered  together  in  my  name,  there  am  J 

out  of  him.  in  the  midst  of  them,  xviii.  20.     As 

681.  V.    The  second  Use  of  Bap-  many  as   received  Him,  to   thrm   He 

TI8M   IS   THAT    TUB    CHRISTIAN   MAY  gave  powfr  that  they  might  he  sotis  of 

KNOW   AND  ACKNOWLEDGE   THE   LoRD  God,  believing  tu  Ms  ftome,  John  i.  13. 

Jesus  Christ,  the  Redbemeg.  and  Many  believed  in  his  name,  ii.  ^.     He 

Savioh,  and  follow  Him.  that  belicvetk  not  is  already  judged, 

This  other  use  of  baptism,  which  is,  because  he  hath  not  believed  in  the  name 

that  one  may  know  the  Lord,  the  Re-  of  the  only  begotten  Son  of  God,  iii. 

deemer  and   Savior  Jesus  Christ,  in-  17,    18.      Believing,  they  skatl    have 

separably   follows  the  first,  which  is,  life  in  his  name,  xx,  31,     On  account 

that  there  may  be  introduction  into  the  of  my  name  thou  hast  labored  and  hast 

Chrisli  an  church,  and  insertion  among  not  fainted.  Rev.  ii.  3;  and  elsewhere 

Christians  in  the  spiritual  world  ;  and  Who  cannot  see,  that  by  the  name  of 

what  is  that  first  use  without  this  other,  the  Lord,  in  those  passages,  is  not  meant 

but  only  a  name  ?     It  is  like  a  subject  the  name  only,  but  the  acknowledg- 

who  attaches  himself  to  a  king,  and  yet  ment  of  Him,  that  He  is  the  Redeemer 

disobeys  his  laws  or  those  of  his  coun-  and    Savior,   and    at    the  same   time 

try,  and  attaches  himself  to  a  foreign  obedience,  and  at  length  faith  in  Himi 

king,  and  serves  him  ;  or  like  a  servant  for  at  baotism  an  infant  r 


^'a'^ 


Concerning  Baptism.  45;j 

sign  of  the  cross  upon  the  toreheid  ind  of  God,  but  a'-  tht  son  ot  JoaLph  but 

breast,  which  is  a  sign  ol  nidugurition  rebels  and  regi(,idcs  1    And  whdt  are 

into  the  acknowledgment  and  worship  their  speeche'<,  but  blasphemies  agaiasl 

of  the  Lord.     By  name  also  is  meint  the  Holy  Spirit,  whi(,h  caDuot  he  lor- 

the  quality  of  any  person ,  the  reason  given  in  this  world  nor  in  the  future  ? 

is,  because,  in  the  spiritual  ivorld,  eierj  These,  like  dogs  with  open  mouths,  bite 

one  is  named  according  to  his  quaUtyj  the  Word, and  tear  it  topieceswiththeii 

wherefore    by  the  name  that  one  is  a  teeth.     With  these,  who  are  opposed  to 

Christian,  is  meant  his  quality,  that  he  Christ  and  his  worship,  all  the  tables  are 

has  faith  in  Christ,  and  charity  towards  fulloftke  vomit  of  eating,  l.?,A\aii  xxriii. 

the   neighbor,  from    Christ.     This  is  8;xlviii.  26;    when  yet  the  Lord  Jesus 

meant  by  name  in  the  Revelation.    The  Christ  is  the  Son  of  the  Most  High 

Son  of  Man  said,  /  havi:  a  few  names  God,  Luke  i.  32,  35 ;  the  Only-begot- 

iii  Sardis,  that  have  not  defied  their  ten,  John  i.  18;  iii.  16;  the  true  God 

garments,  and  they  shall  walk  with  Me  and  eternal  Life,  1  John  v.  20,  21 ; 

in  white,  because  they  are  worthy.  Rev.  in  whom  all  the  fulness  of  the  Godhead 

iii.  4.     By  walking   with  the  Son   of  dwelleih  bodily,  Coloaa.  ii.  9;  and  that 

Man  in  white,  is  signified  to  follow  the  He  is  not  the  son  of  Joseph,  Matt.  i. 

Lord,  and  to  live  according  to  the  truths  25  ;    besides  in   thousands    of    other 

of  liis  Word.  -  The  like  ia  meant  by  places. 

name  in  John :  Jesus  said,  The  sheep  684.  VI.  That  the  third  Use  of 

hear  my  voice,  and  I  call  my  own  sheep  Baptism,  which  is  the  final  Use,  is, 

by  name,  and  lead  them  out.     I  go  be-  that  Man  may  be  regenerated. 

jure  them,  and  the  she^  follow  Me,  be-  This  use  is  the  very  use  for  the  sake 

cause  they  know  my  eoice  I  but  astran-  of  which  baptism  was  instituted,  thus 

ger  they  do  not  follow,  because  they  the  Anal  use ;  the  reason  is,  because 

Icnow  not  the  voice  of  strangers,  s.  3,  he  who  is  truly  a  Christian,  knows  and 

4,  5.     By  name  is  by  the  quality,  in  acknowledges  the  Lord  the  Redeemer 

that  they  are  Christians  ;  and  to  follow  Jesus  Christ,  who,  because  lie  is  the 

Him  is  to  hear  his  voice,  that  is,  to  Redeemer,    is   also   the    Regenerator, 

obey  his  commands.      This  name  all  That    redemption    and     regeneration 

receive  at  baptism,  for  it  is  in  the  sign,  make  one,  may  be  seen  in  the  chapter 

633.  What  is  a  name  without  the  concerning   Reformation    and   Regen- 

thing,  but  a  something   vain,  and    a  eration,  art.  iii.    And  also  a  Christian 

round, such  as  rebounds  from  the  trees  possesses  the  Word,  in  which  the  means 

t)f  a  forest,  or  from  arched  roofs,  which  of  regeneration  are  fully  described ;  and 

is  called  an  echo^  or  like  the  almost  the  means  there  are  faith  in  the  Lord, 

inanimate  sound  from  persons  dream-  and    charity    towards    the    neighbor, 

ing?  or  like  the  sound  of  the  wind  of  This  is  the  same  with  what  is  said  con- 

the  sea,  or  of  a  machine,  in  which  there  eerning  the  Lord,  that  lie  bitptizeth 

is  nothing  of  use  ?     Yea,  what  is  the  with  the  Holy  Spirit  and  lire.  Matt.  iii. 

name  of  being  a  king,  a  duke,  a  consul,  11;  Mark  i.  9  to   11;  Luke  iii.   16; 

a  bishop,  an  abbot    a  monk    whhout  John  i    33       Bj  the   Holy  Spirit    is 

the  office  which  adheres  to  the  nane  neint  the  divine  truth  of  faith   and  by 

but  vanity?     Thus  what  is  the  name  hre  (he  d  vine  good  of  love  or  charity, 

of  being  a  Christian  when  yet  the  man  bjth  proceeding  fnm  the  Lord      That 

lives  like  a  barbarian  and  contrary  to  the  div  ne  truth  of  faith  i^  meant  by 

the  precepts  of  Christ  but  like  lool  inij  the  Holj    Spirit    may  be  seen  m  the 

at  the  sign  of  Satan  instead  ot  the  sii,n  chapter  concornmg  the  Hoi  y  'Spirit  : 

of  Christ,  who'fp  name    nevertheless  and  that  the  divmp  good  of  love   is 

was  interwoven  m  galdeii  threads   at  meant   by   fire    may  be   seen   in  the 

baptism?     What  are  those  who  after  Apocalypse  Revf\lbd    n  468  395; 

ihey  have  received  the   signature  of  and  by  means  of  these  tn o  all  regene- 

Christ,  laugh  at  his  viorship  scoftal  his  rition   is  efflcled  ly  the   lord      The 

name,  and  prof-     Him  not  as  the  S  n  reisin  that  the  lord  hiuself  wis  bap- 


Coiiccrnmg  Bapitsi 


454 

lized  by  John,  {Matt.  iii.  13  to  17; 
Mark  i.  9;  Lake  iii.  21,  22,)  was  not 
only  tliat  He  might  institute  baptism  for 
the  future,  and  go  before  as  an  example, 
but  also  because  He  glori6ed  his  Hu- 
man, and  made  it  Divine,  as  He  regen- 
erates man.  and  makes  him  spiritual. 

(i83.  From  what  has  been  said  before 
and  now,  it  may  be  seen,  that  the  three 
uses  of  baptism  cohere  as  one ;  in  like 
manner  as  the  first  cause,  the  mediate 
cause,  which  is  the  efficient,  and  the 
ultimate  cause,  which  is  the  effect,  and 
the  end  itself  for  the  sake  of  which  the 
former  were.  For  the  first  use  is,  tliat 
one  may  be  named  a  Christian;  the 
second,  following  from  this,  is,  that  he 
may  know  and  acknowledge  the  Lord 
tlie  Redeemer,  Regenerator  and  Sa- 
vior; and  the  third  is,  that  he  may  be 
regenerated  by  Him,  and  when  this  is 
done,  he  is  redeemed  and  saved.  Since 
those  three  uses  follow  in  order,  and 
join  themselves  together  in  the  last, 
and  thence,  in  the  idea  of  the  angels, 
cohere  as  one,  tlierefore,  when  baptism 
is  performed,  read  in  the  Word,  and 
named,  the  angels  who  are  present  do 
not  understand  baptism,  but  regenera- 
tion ;  wherefore  by  these  words  of  the 
Lord,  W/tosoever  believetk  and  is  bap- 
tized, shall  be  saved,  but  whosoever  be- 
lieveth  not  shall  be  condemned,  Mark 
xvi.  16,  this  is  understood  by  the  angels 
in  heaven,  that  he  who  acknowledges 
the  Lord  and  is  regenerated  is  saved. 
Thence  also  it  is,  that  baptism  is  called 
by  Christian  churches  on  earth  the 
Laveb  op  Regeneration.  Let  the 
Christian,  therefore,  know  that  whoso- 
ever doth  not  believe  in  the  Lord  cannot 
be  regenerated,  although  ho  has  been 
baptized;  and  that  baptizing,  without 
faith  in  the  Lord,  does  nothing  at  all, 
may  be  seen  above  in  this  chapter,  art. 
ii.  n.  673.  That  baptism  involves 
pnrilication  from  evils,  and  thus  regen- 
eration, may  be  very  well  known  to 
every  Christian;  for  when  the  priest,  as 
im  infant  is  baptized,  makes  with  his 
finger  a  sign  of  the  cross  on  the  fore- 
head and  on  the  breast,  as  a  memorial 
of  the  Lord,  he  afterwards  turns  him- 
self to  the  sponsors,  and  asks  whether 
I  the   devil   and   all    his 


works,  and  whether  he  recdies  faith, 
to  which,  instead  of  the  infant,  it  is 
answered  by  tjie  sponsors,  "  Yes." 
Renunciation  of  the  devil,  that  is,  of' 
the  evils  which  are  from  hell,  and  faith 
in  the  Lord,  perfect  regeneration. 

686.  It  is  said  in  the  Word,  that  the 
Lord  God  our  Redeemer  baptizes  with 
the  Holy  Spirit  and  fire :  that  by  this 
is  meant,  that  the  Lord  regenerateii 
man  by  the  divine  truth  of  faith,  and 
by  the  divine  good  of  love  or  charity, 
may  be  seen  above  in  this  article,  n. 
6S4.  Those  who  have  been  regenerat- 
ed by  the  Holy  Spiiit,  that  is,  by  the 
divine  truth  of  faith,  are  in  the  heav- 
ens  distinguished  from  those  who  have 
been  regenerated  by  fire,  that  is,  by 
the  divine  good  of  love.  Those  who 
have  been  regenerated  by  tlie  divine 
truth  of  faith,  go  in  heaven  in  whifn 
garments  of  fine  linen,  and  are  called 
spiritual  angels;  but  those  who  ha'e 
been  regenerated  by  the  divine  gocid 
of  love,  go  in  purple  garments,  and  are 
called  celestial  angels.  Those  who  gc 
clothed  in  white  garments,  are  meant 
hythese;  77ie^  follow  tlie  Lanib,clothea 
irtjine  linen  white  and  clean.  Rev.  xix. 
14.  They  shall  walk  t/nth  Me  in  white, 
iii.  4 ;  and  also  vii.  14.  TTie  attgels  at 
the  Lor^s  sepulchre,  seen  in  white  and 
shining  garments, (Mait-xxriii.  3;  Lnke 
xxiv.  4,)  were  of  this  kind ;  for  fine 
linen  signifies  the  righteousness  of  the 
saints.  Rev.  xix.  8,  where  this  is  openly  ■ 
said.  That  garments,  in  the  Word, 
signify  truths,  and  white  and  fine  linen 
garments,  divine  truths,  may  be  seen 
in  the  Apoo.  Revbalbd,  n.  379,  where 
that  is  shown.  That  those  who  have 
also  been  d   by  the   divine 

good  of  lov  n  p    p3    garments,  is 

because  pu  pi  h     cf!  r  of  love, 

which  it  de  tr  m    h     fire  of  the 

sun  and  its  dn  by  wh  h  is  signi- 
fied love :  h  A  vpsb  Re- 
VEALED,  n.  4  8,  25  S  n  e  garments 
signify  truths,  therefore  he  who  was 
found  among  the  guests  not  clothed 
with  wedding  garments,  was  cast  out 
and  cast  into  outer  darkness,*  Matt, 
xxii.  11,  12,  13. 

687.  Besides,  baptism,  like  regenera- 
tion,  is  represented,  both  in  heaven  and 


bv  Cookie 


Concerning  Baptum.  455 

in  the  world,  by  many  things.  In  heaven,  winga.  To  which  we  may  add  things 

as  has  now  been  said,  by  white  and  still  more  trivial ;  it  ia  represented  by 

purple  garments,  and   besides  by  the  the  desire  of  certain  birds  of  immersing 

marriage  of  the  church  with  the  Lord ;  themselves  in  waters  for  the  sake  of 

and  also  by  the  new  heaven  and  new  washing    and    cleansing    themselves, 

earth,  and  the  New  Jerusalem  descend-  after  which  they  return,  like  the  nightin- 

ing  thence,  concerning  which.  He  that  gales,  to  their  songs.     In  a  word,  the 

sat   upon   the   throne   said,  Behold  I  whole  world,  from  the  firsts  to  the  lasts 

make  oil  things  new,  itev.  xxi.  I  to  4,  of  it,  is  full  of  representations  and  types 

5;    and   by   the  river  of  living   water  of  regeneration, 

proceeding  from  the  throne  of  God  and  6^.  VII.  That  by  Means  op  the 

of  the  Lamb,  xxii.  1,  2;  and  also  by  Baptism  op   John,  a  Way  was  pE3> 

the  five  prudent  virgins,  who  had  lamps  pared,    that    Jehovah    the    Loan 

and  oil,  and  went   in   with   the   bride-  might   be  able   to  comb  down  into 

groom  to  the  wedding.  Matt.  xxv.  1,  the  Would  and  perform  Redemp- 

2,  10.     One   baptized,  that  is,  regon-  tion. 

erated,  is  meant  by  creatm-e,  Mark  xvi.  It  is  read  in  Malachi,  Behold  I  send 

15 ;  Rom.  viii,  19, 20,  21 ;  and  by  a  new  my  angel,  who  will  prepare  the  way 

creature,  2  Cor.  v.  17 ;  Gal.  vi.  15 ;  for  before  Me ;    and  suddenly    the   Lord 

creature  is  said  from  In  be  created,  by  whom  ye  seek  will  come  to  his  temple, 

which  also  is  signified  to  be  regenerat-  eoen  the  Angel  of  the  covenant,  whmii 

ed  :    see  the  Apocalypse  Retealed,  ye  desire.     WIto  will  be  able  to  beat 

n,  254.     In  the  world,  regeneration  is  the  day  of  his  coming,  and  leko  will 

re()resented  by  various  things,  as  by  stand  when  He  shall  appear  T  iii.  1,  % 

the  blossomings  of  all  things  of  the  And  again;  BeJioldlwiU  send  to  you 

earth  in  the  time  of  spring,  and  by  Elijah  the   prophet,  before    the  great 

their  successive  growth  even  to  fructifi-  and  terrible  day  of  Jeliovah  cometh, 

cations;  in  like  manner,  by, the  growth  lest  I  come  and  smite  the  earth  with  a 

of  every  tree,  shrub  and  flower,  from  curse,   iv,  5,  6.     And  Zachariah  the 

the  first  month  of  heat  even  to  the  last  father,  prophesying  concerning  his  son 

of  it.    It  is  represented  also  by  the  pro-  John :  Thou    child  shall  be  caSed  the 

greasive  ripening  of  all  fruits  from  the  prop/iet  of  the  Most  High;  thou  shalt 

first    stamen    to    full   maturity :     it    is  go  before  the  face  of  the  Lard,  to  pre- 

represented  then  by  morning  and  even-  pare  his  ways,  Luke  i.  76.     And  the 

ing  showers  and  by  dews,  at  the  coming  Lord  himself,  concerning  John  :   This 

of  which  the  flowers  open  themselves,  is  lie  of  whom  it  is  written,  Behold  1 

and  at  the  darkness  of  night  they  con-  send  my  angel  before  my  face,  who  will 

tract    themselves;  again,  by    the    fra-  prepare  thy  way  before  TAee,  Luke  vii. 

grances  from  gardens  and  fields,  and  27.     From  these  it  is  evident,  that  John 

also  by  the  rainbow  in  the  cloud.  Gen.  was  that  prophet  who  was  sent   to  pre- 

ix.  14  to  17 ;  as  also  by  the  splendid  pare  the  way  for  Jeliovah  God,  that  He 

colors  of  the  morning  before  sunrise;  might   come  down  into  the  world,  and 

and,  in  general,  by  the  continual  reno-  perform  redemption;  and  that  he  pre- 

vation  of  all  things  in  bodies,  by  means  pared  that  way  by  baptism,  and  then 

of  the  chyle,  and  by  means  of  the  ani-  the  annunciation  of  the  coming  of  the 

mal  spirit,  and  thence  the  blood,  the  Lord;  and  that  without  that  prepara-, 

purification  of  which  from  uselesathings,  tion,  all  there  would  have  been  smitten 

and  renovation,   and   as   it  were  regen-  with  a  curse,  and  would  have  perished 

eration,  is  perpetual.     If  attention  be  689.    The  reason  why  a  way  was 

given  to  the  vilest  things  in  the  earth,  prepared  by  the  baptism  of  John  was, 

an  image  of  regeneration  is  presented  because,    by   means  of  that,    as   was 

in  the  wonderful  transformation  of  silk-  shown    above,   they    were    introduced 

worms  and  many  other   worms    into  into  the  future  church  of  the  Lord,  and 

(lymphs  and  butterflies,  and  in  that  of  in  heaven  were  inserted  among  those 

others,  which  in  time  are  furnished  with  there,  who  expected  and  dosired  the 


.,.^le 


456  Concerning  Baptism. 

Messiah,  and  llms  were  guarded  by  690.  As  to  what  concerns  the  bap 
angels,  so  that  devils  from  hell  might  tiam  of  John,  it  represented  the  cleans- 
not  break  forth  and  destroy  iliein.  ing  of  the  external  man ;  but  the  bap. 
Wherefore  it  is  said  in  Malachi,  Who  tism  which  is  at  this  day  with  Chris- 
ibUI  be  able  to  bear  the  day  of  his  com-  tians,  represents  the  cleansing  of  the 
ing?  and,  Jjest  Jehovah  come  (Old  smite  internal  man,  which  is  regeneration: 
the  earth  with  a  curse,  iii.  2,  and  iv.  6.  wherefore  it  is  read,  that  John  baptized 
In  like  manner  in  Isaiah;  Behold  the  with  water,  but  that  the  Lord  baptizes 
day  of  Jekoiiah  eometh,  cruel,  and  of  with  the  Holy  Spirit  and  fire ;  ant! 
indignation,  and  of  wrath,  and  of  an-  therefore  the  baptism  of  John  is  called 
ger.  I  will  shake  the  heaven,  and,  the  tJie  baptism  of  repentance.  Matt.  iii.  3  ; 
earth  shall  tremble  out  of  its  place,  in  Mark  i.  4,  and  the  following  ;  Luke 
the  day  of  the  wrath  of  his  anger,  xiii.  iii.  3,  16 ;  John  i.  25,  26,  33  ;  Acta 
(i,  9,  13;  xxii.  5,  12.  Likewise  in  i.  22 ;  x.  37;  xviii.  25.  The  Jews 
Jeremiah,  that  day  is  called  a  day  of  who  were  baptized  were  merely  exter- 
wasting,  of  vengeance,  and  of  dcstruc-  nal  men,  and  the  external  man  cannot 
tion,'n.9;  vii,  32;  xlvi,  10,21;  xlvii.  become  internal  without  faith  in  Christ. 
4 ;  xlix.  8,  26  :  in  Gzekiel,  a  day  That  those  who  were  baptized  with  the 
of  anger,  of  cloud  and  thick  darkness,  baptism  of  John  became  internal  men, 
xiii.  5;  sxx.  2,  3,  9;  xxxiv.  11,  12;  when  they  received  faith  in  Christ,  and 
xxxviii.  14,  16,  18,  19 :  and  also  in  then  were  baptized  in  the  name  of 
Amos,  V.  13,  18,  20;  viii.  3,  9,  13:  in  Jesus,  may  be  seen  in  the  Acts  of  the 
Joel,  the  great  and  terrible  day  of  Apostles,  xix.  3  to  6. 
Jehovah,  and  who  will  be  able  to  bear  691,  Moses  said  to  Jehovah,  Show 
it?  ii.  1,  2,  11;  iii.  2,  4:  and  in  methy  glory;  to  whomJehovah  said, 
Zephaniah ;  In  that  dai/  there  shall  be  Tliou  canst  not  see  my  face,  because  no 
the  voice  of  a  cry ;  the  great  day  of  man  shall  see  Me  and  live.  And  He 
Jehovah  is  tieca;  this  day  a  day  of  wrath,  said,  Behold  there  is  a  place  where  titou 
a  day  of  trouble  and  distress,  a  day  of  shall  stand  upon  a  rock,  and  I  will  put 
wasting  and  devastation.  In  the  day  thee  in  a  hole  of  the  rock,  and  I  vnll 
of  Jehovah's  wrath  the  whole  earth  shall  cover  thee  with  my  hand,  until  I  shall 
be  devoured,  and  He  will  make  a  consum-  have  passed  by  ;  and  wiien  I  shall  have 
motion  with  all  the  inhabitants  of  the  removed  my  hand,  thou  shalt  see  m^ 
enrth,  i.  7  to  18 :  besides  in  other  back  parts,  but  my  face  shall  not  be 
)  aces.  From  which  it  is  manifest,  that  seen,  Exod.  xxxiii.  18  to  23.  The 
inless  a  way  had  been  prepared  for  reason  why  man  cannot  see  God  and 
Jehovah  coming  down  into  the  world,  live,  is,  because  God  is  Love  itself,  and 
by  baptism,  the  effect  of  which  in  heav-  Love  itself  or  the  Divine  Love,  in  the 
en  was,  that  the  hells  were  closed,  and  spiritual  world,  appears  before  the  an- 
the  Jews  preserved  from  total  destruc-  gels  as  a  sun,  distant  from  them  as 
tion,  [they  must  have  perished].  Jeho-  the  sun  of  our  world  is  distant  from 
vah  also  said  to  Moses,  In  one  moment,  men.  Wherefore,  if  God,  who  is  in  the 
if  I  should  come  up  into  the  midst  of  midst  of  that  sun,  should  approach  near 
thee,  I  should  consume  the  people, 'Exod.  to  the  angels,  they  would  perish,  as 
xxxiii.  5.  That  it  is  so,  is  clearly  man-  men  would  if  the  snn  of  the  world 
jfest  from  the  words  of  John  to  the  mul-  should  approach  to  them,  for  it  is  equally 
titudes  coining  out  to  be  baptized  by  burning ;  for  which  reason  there  are 
him :  O  generation  of  vipers,  who  perpetual  temperatives,  which  modify 
liath  warned  you  tojleefrom  the  wrath  and  moderate  the  heat  of  that  love,  lest 
tn  come?  Matt.  iii.  7 ;  Luke  iii.  7.  it  should  flow  in,  as  it  is  in  itself,  into 
That  John  also  taught  Christ  and  his  heaven,  for  then  the  angels  would  he 
coming,  when  he  baptized,  may  be  seen  consumed.  And  therefore,  when  the 
Luke  iii.  16;  John  i.  25,26,31,32,  Lord  exhibits  Himself  more  immediate- 
ly; iii.  20.  Hence  it  is  manifest  how  ly  present  in  heaven,  the  wicked  wh(i 
John  pre|iared  the  way,  are  under  heaven  begin  to  lament,  to  be 


(Concerning  Baptism.  45^ 

tortured,  and  to  become  inanimate;  I  saw  in  the  way  an  angcl  in  a  violet- 
wherefore  they  flee  away  into  oaves  and  colored  garment.  He  joined  himself 
clefts  of  the  mountains,  crying,  Fall  to  my  side,  and  said,  "  I  see  that  you 
ajion  us,  and  hide  us  from  the  face  of  have  come  from  the  school  of  wisdom, 
Hint  that  sitteth  upon  the  throne,  Rev.  and  that  you  were  delighted  with  the 
vi.  16;  Isaiah  ii.  19,21.  The  Lord  things  heard  there;  and  because  t 
himself  does  not  descend,  but  an  angel  perceive  that  you  are  not  fully  in  this 
with  a  sphere  of  love  from  the  Lord  world,  because  you  are  at  the  same 
around  him.  I  have  several  times  seen  time  in  the  natural  world,  and  are 
the  wicked  terrified  by  that  descent,  as  therefore  ignorant  of  our  Olyra  pi  ac  gym- 
if  they  saw  death  itself  before  their  nasiums,  where  the  ancient  sages  meet 
eyes;  some  who  precipitated  themselves  together,  and  iearn  of  the  new  comers 
deeper  and  deeper  into  hell,  and  some  from  your  world  what  changes  of  stats 
driven  to  madness.  Thence  it  was  and  successions  wisdom  has  under- 
tliat  the  sons  of  Israel  prepared  them-  gone  and  still  undergoes;  if  you  please, 
selves  for  three  days,  before  the  descent  I  will  conduct  you  to  a  place  where 
of  Jehovah  the  Lord  upon  mount  Sinai ;  several  of  the  ancient  sages  and  their 
and  that  the  mountWBshedged  around,  sons,  that  is,  their  disciples,  dwell." 
lest  any  one  should  approach  and  die.  And  he  conducted  me  to  the  confines 
Exod.  \i\.  It  was  similar  with  the  between  the  north  and  east;  and  when, 
holiness  of  Jehovah  the  Lord  in  the  from  an  elevated  place,  1  looked  forward 
decalogue,  then  promulgated  and  written  thither,  behold,  there  appeared  a  city, 
upon  two  tables  with  the  finger  of  God,  and  on  one  side  of  it  two  hills,  and  the 
and  afterwards  laid  up  in  the  ark,  over  one  next  to  the  city  lower  than  the 
which,  in  the  tabernacle,  the  mercy-seat  other;  and  he  said  to  me,  "That  city 
was  placed,  and  upon  this  the  cherubs,  is  Called  Athenaeum,  the  lower  hill 
that  no  one  might  touch  that  holiness  Parnassium,  and  the  higher  Heli- 
immediately  with  the  hand  or  eye;  to  confeum.  They  are  so  called,  because 
which  neither  could  Aaron  come  but  the  ancient  wise  men  in  Greece,  as  Py- 
once  in  a  year,  after  he  had  expiated  thagoras,  Socrates,  Aristippus,  Xeno- 
himself  by  sacrifices  and  incense,  phon,  with  their  disciples  and  scholars, 
Thence  it  was  that  the  Ekronites  and  reside  in  the  city  and  around  it"  And 
Itethshemiles  to  several  thousands  died,  I  inquired  about  Plato  and  Aristotle. 
ualy  because  they  saw  the  ark  with  He  said  that  they  and  their  followers 
'[leir  eyes,  1  Sam.  v.  11,  12;  vi.  19;  dwelt  in  another  region,  because  they 
nd  also  Uzzah  because  he  toui-l  ed  it  taught  rational  things,  which  are  of  the 
J  Sam  II  6  7  From  the=e  few  thmgs  understandnig  but  the  former,  moral 
It  ha«  been  lUustralPd  with  what  a  ihingi  which  are  of  life.  He  said  that 
curse  and  deitiuctiun  the  Jews  would  students  were  frequently  sent  away 
haie  been  smitten  unless  they  had  from  the  city  Athenseum  to  the  learned 
hetn  prep  ired  I  y  means  of  the  b  ip  of  the  Christiana,  that  they  might  tell 
liim  jf  John  fur  receiving  the  Messiah  what  they  think  at  this  day  concerning 
who  waa  Jehoiah  God  m  the  human  God  concerning  the  creation  of  the 
form  and  unless  He  had  assumed  the  universe,  concerning  the  immortality 
Human  and  thus  revealed  Himself  and  of  the  soul  concerning  the  state  of 
that  they  were  prepared  by  this  that  m  man  relative  to  the  state  of  beasts,  and 
heaicn  thej  were  enrolled  and  num  concerning  other  subjects  which  are  of 
bercd  among  those  who  in  heart  ev  interior  wisdom  And  he  said  that 
ppcted  and  desired  theMe  siah  whence  the  herald  had  announced  a  meeting 
angels  were  then  sent  and  made  their  to  day,  an  indication  that  the  emissaries 

guardians.          had  found  new  comers  from  the  earth, 

from  whom  they  have  heard  curious 

692.  To  the  above  I  shall  add  these  things.     And  we  saw  niany  going  out 

RELrtnoNS.      First.      When    I    was  of  the  city  and  from  the  vicinity,  some 

going  home  from  the  school  of  wisdom,  having  laurels  upon  their  heads,  some 


..^le 


458  Concerning  Baptism. 

holding   palms  in   thiiir   hands,  some  fore,  if  beasts  coi  Id  epealt,  they  would 

with  books  under  their  aj:ms,  and  some  reason  on  any  subject  as'  ingeniously 

with  pens  uiider  the  hair  of  the  left  as  men ;  a  proof  of  which  is,  that  thej 

temple.     We  joined  them,  and  went  up  think  from  reason  and  prudence  as  weU 

together  with  them ;  and  behold,  upon  as  men.      5.   That  understanding    is 

the  hill  an  octagonal  palace,  which  h  y  n!y            dification  of  light  from  the 

called  the  Palladium  ;  and  we  ente    d  h        cooperating,  by  means  of 

and   heboid    there    eiglit    hexangular  1         bo  hat  it  is  only  the  activity  of 

apartments,  in  each  of  which  there  n  ture,  and  that  this  can  be 

a  library,  and  also  a  table,  at  which  ]    d       hat  it  may  appear  as  wisdom 

laurelled  ones  sat  down;   and  in    1  6    Th          s  therefore  vain  to  believe 

Palladium  itself  were  seen  seats  ca      d  m  n  lives  after  death,  any  more 

out  of  stone,  upon  which  the  rest  se      d  1           I    ast ;  except  that  he  may,  per- 

themseives.      And    then   a  door   w  h  p             verai  days  after  his  decease, 

opened  to  the  left,  through  which  f                xhalation  of  the  life  of  the 

new  comers  from  Ibe  earth  were  intro-  body,  appear  as  a  thick  cloud  under 

duced,  and  after  they  had  been  saluted,  the  form  of  a  ghost,  before  he  is  dissi- 

one  of  the  laurelled  ones  asked  them,  pated  into  nature ;  scarcely  otherwise 

"  What    news   from   the   earth  t "  than  as  a  twig,  taken  out  of  the  ashes, 

And  they  said,  "  The  news  is,  that  they  appears  in  the  likeness  of  its  own  form. 

have  found    in  the   woods   men    like  7.   Consequently  that  religion,  whicl^ 

beasts,  or  beasts  like  men;  but  that  teaches  a  life  after  death,  was  invented, 

ftom  the  face  and  body  they  know  that  that  the  simple  may  be  held  inwardlv 

they  were  born  men,  and  in  the  second  in  bondage  by  its  laws,  as  they  art 

or  third  year  of  their  age  lost  or  left  in  held  outwardly  by  the  laws  of  the  state,'' 

the  woods.     Thoy  said  that  they  could  To  this  they  added,  that  the  merely  m 

not  express  any  thing  of  thought,  nor  genious  reason  thus,  but  not  the  intelli- 

learn  to  articulate  sound  into  any  word;  gent.     And  they  asked,  "  How  do  the- 

that  they  did  not  know  the  food  con-  mtelligent?"     They  said  that  they  had 

venient  for  them,  as  beasts  do,  but  that  not  lieard,  but  that  they  thought  so. 

they  put  wild  fruits  both  clean  and  un-  On  hearing  these  things,  al!  who  sat 

clean  into  their  mouth;  beside  many  at  the  tables  said,    "Oh I  what  times 

other  things;  fiora  which  some  of  the  now    upon   the    earth!     Alas!    what 

learned  with  us  conjectured,  and  some  changes  has  wisdom  undergone !    Is  it 

concluded,  many  things  concerning  the  not  turned  into  an  infatuated  ingenuity? 

state  of  men  relative  to  the  stale  of  The  sun  is  set,  and  it  is  under  the 

beasts."     On  hearing  this,  some  of  the  earth  diametrically  opposite  to  its  me- 

ancient  sages  asked,  "What  do  they  ridian.     From  the  case  of  those  who 

conjecture  and  conclude  from  them  I "  were  left  and  found  in  the  woods,  who 

And  the  two  new  comers  answered,  may  not  know  that  man  uninstructed 

"  Many  things,  which,  however,  may  be  is  such  ?     Is  he  not  as  he  is  instructed  ? 

referred  to  these:  I.  That  man,  from  Is  he  not  born  in  ignorance  more  than 

his  nature,  and  also  from  nativity,  is  the  beasts  T     Must  he  not  learn  to  walk 

more  stupid,  und  thence  more  vile,  than  and  to  speak?     If  he  did  not  le^rn  to 

any  beast,  and  that  he  becomes  so,  if  walk,  would  he  raise  himself  up  uii  his 

he  is  not  instructed.     3.  That  he  can  feet  ?     If  he  did  not  learn  to  speak, 

be  instructed,  because  he  has  learned  would  he  utter  any  thing  of  thought '! 

to  sound   articulately,  and   thence  to  Is  not  every  man  just  as  he  is  instriict- 

speak  ;  and  that  by  this  means  he  began  ed,  insane  from  falses,  and  wise  fi-om 

to  utter  thoughts,  and  this  successively  truths  ?     And  is  not  he  who  is  insane 

more  and  more,  until  he  could  express  from  falses,  in  the  full  persuasion  that 

the  laws  of  society,  many  of  which,  he  is  wiser  than  one  who  is  wise  from 

however,   are  impressed    upon   beasts  truths?     Are  there  not  idiots  and  in- 

from   nativity.     3.  That  beasts  have  sane  persona,  who  are  no  more  men 

rationalitv  as  well  as  men.     4.  Where-  than  those  found  in  the  woods  t     Are 


loStBCbX'OO^IC 


Concerning  Baptism 

459 

not  those  who        dp       d 

m         y 

h    1    h 

r        1    1   J               h       d  by 

like  these]     F          all    li 

m            f 

h    pe          d  good  f  m 

have  concluded    1       m 

h 

1     d  I    h 

f   h     1         f         B 

struclion  is  n 

b         b 

h    h 

h    f!!              g 

a  form  which 

If 

d  df 

h       k       1  dg           h 

that  which  mak 

d   1       h 

11    h 

1      f        d             d     h 

he  is  not  born      m       h 

h      h     b 

h          d 

f  1            h  h                      lly 

comes  a  man;      d   h     m 

b            h 

fl       d 

f   mG  d    h  y           d       b 

a  form,  that  h         y  1 

g             P- 

1    b 

f  G  d        d   1       aJ™ 

tive  of  life  fro     God           d 

h      h 

d 

hO  d       d        soc 

may  be  a  subj                   i 

h  God 

h 

gl      1       h                      i 

put  every  good       d  by 

1  1  ra 

h 

d          b             f  h 

self,  make   hi      h  [  py  f 

W 

d 

1   1  h  d  b       1      dp. 

perceive,  from  j        d 

1 

ard 

G  d  b    G  d       to     d 

dom  at  this  d  y 

g         d 

blq                  d 

1            G  d   by  G  d 

at  all  concernmj,  the  st 

d ,   and  at  length  turn 

men  relative  to  the  sta 

he  opposite  direction, 

beasts ;  thence  it  is,  t 

wards  to  themselves. 

know  the  state  of  the  1 

ft 

A 

G  d  cannot  be  looked  al 

death.     But  those  who  co 

k 

m 

y  inverted,  and  this 

but    are   not   willing   t 

m        separated     themselvtis 

thence  deny  it,  as  man 

C 

raGod 

ecame  forms  of  heij. 

tians  do,  we  ca.n  liken  to 

se 

vil.     Hence  it  follows. 

in  the  woods ;  not  that 

so 

fi         es  they  acknowiedgeJ, 

stupid   from  want  of 

,  that  they  had  all  the 

that  they  have  made  th  m 

so 

goo 

d  thence  the  truth  ol 

pid  by  means  of  the    aJ 

G  d,  and  also  that  these 

senses,    which    are    tl      d 
truths." 

G 

em,  and  thus  that  thev 
aclesofiife  from  God 

But  then  a  certain  o 

al    d  images  of  God,  sons 

the  middle  of  the  Pa 

G 

bo  n  of  God  ;  but  that  in 

in  his  hsnd  a  palm,  sa 

U 

they  did  not  acknowl- 

pray,   this    mystery,     h 

m 

t  and  soul,  but  with  a 

ated  a  form  of  God,  co 

e  faith,  and  then  with 

into  the  form  of  the  dev 

h,  and,  at  last,  only 

the  angels  of  heaven  ar 

G 

h 

oa            and  to  acknowledge 

and  that  the  angels  of 

h 

with  the  mouth,  is  not 

the  devil ;  and  the  two 

g     t,  yea,  it  is  to  deny  it 

each  other,  these  insan 

H     (*  it  may  be  seen,  what 

wisdoms.     Tell,  therefo 

so 

m  here  is  at  this  day  on 

created  a  form  of  God, 

h 

Christians;    although 

day  into  such  night  a 

vclation  they  could  be 

deny  God  and   eternal 

r 

od   yet  they  do  not  know 

the  teachers  answered 

between  man  and  beast; 

the   Pythagoreans,  then 

miiiy  believe,  that  if  man 

and  afterwards  the  rest.     But  amoncf 

Uves  after  death,  beasts  will  live  also  ;or, 

them  there  was  a  certain  PI 

tonist:  he 

because  a 

least  does  not  live  after  death. 

spoke  last,  and  his  opinion 

prevailed. 

that  man 

vill  not.    Has  not  our  spirit- 

which   was,    "  That  the   a 

en   of   the 

ual  light, 

which  enlightens  the  sight  o) 

Saturnian  or  the  golden  age 

knew  and 

the   mind 

with    them    become  thick 

acknowledged,  that  they  we 

e  forms  re- 

darkness 

And  has  not  their  natural 

oeptive  of  life  fiom  God,  and  that,  there- 

light, which  enlightens  only  the  sight 

fore,  wisdom  was  inscribed 

npon   their 

of  the   body,  become  to  them  bright- 

„Googlc 


•iQO  Concerning  Baptism, 

After  tliU,  they  ali  turned  themselves  consecrated  to  the  nine  virgins  Bui 
towards  the  two  new  comers,  and  thank-  by  the  winged  horse  Pegnsiis  tlie 
ed  them  for  coming  and  telling  the  ancients  understood  the  understimding 
news,  and  requested  that  they  would  re-  of  trulh,  by  which  ia  wisdom ;  hy  the 
late  to  their  brethren  the  things  which  hoofs  of  iiis  feet  they  understood  es- 
they  had  heard.  And  the  new  comers  perimenli,  by  which  is  natural  intelU- 
replied,  that  they  would  confirm  their  gente,  and  by  the  nine  virgins,  they 
brethren  in  this  truth,  that,  as  far  as  they  understood  knowledges  aud  sciences 
attribute  all  the  good  of  charity  and  ol  every  kmd  These  things  are  at 
truth  of  faith  to  the  Lord,  and  not  to  this  day  called  fables,  but  they  were 
themselves,  so  far  they  are  men,  and  so  correspondences,  from  which  the  prime- 
far  they  become  angels  of  heaven.  val   people   spoke       The  companions 

693.     Second     Relation.      After  said  to  the  three  new  comets,  "  Do  not 

some   weeks,  I    heard  a  voice    from  wonder,    the  guards    have    been    in- 

heaven,  saying,  "  Behold,  again  a  meet  structed  to  apeak  thus ;  and  we  under- 

ing   in  Parnassium  ;  come   hither,  we  Mand  by  drinking  water  from  a  foun- 

will  show  the  way."     I  went  up,  and  tain,to  be  inatructed  concerning  truths, 

when  I  was  near,  I  saw  a  certain  one  and,  by   means  of  truths,  concerning 

upon     Heliconaium  with    a    trumpet,  goods,  andthus-to  be  wise."     After  this 

with  which    he   announced   and  pro-  they  entered  the  Paliadium,  and  with 

claimed  the  meeting.     And  I  saw  them  thera  the  three  new  comers  from  the 

going  up  from  the  city  Alhenasum  and  world — the  priest,  the  politician  and  thy 

its  confines,  as  before ;  and  in  the  midst  philosopher.     And  then  the    laurelled 

of  them,  three  new  comers  from  the  ones  whosatatthetables  asked,  "What 

world.     Those  three  were    from    the  kews  from  the  earth  ?  "     And  they 

Christians ;  one  was  a  priest,  another  answered,  "  This  is  new,  that  a  cer- 

a  politician,  and  the  third  a  philosopher ;  tain  man  affirms  that  he  speaks  with 

these  they  entertained  in  the  way  with  angels,  and  has  his  sight  open  into  the 

variousconversation,  especially  concern-  spiritual  world  equally  as  be  has  it  open 

ing  the  ancient  wise  men,  whom  they  into  the  natural  world ;  and   ho  brings 

named.     They   asked   if  they  should  thence  many  new  things,  among  which 

see  them.     They  said  that  they  should,  are  these  :  That  man  lives  a  man  after 

and,  if  they  wished,  they  might  speak  death,  just  as  he  did  beforein  the  world; 

to  them,  since  they  were  affable.    They  that  he  sees,  hears,  speaks,  as  before  in 

asked  about  I>eiDosthenes,Diogenes,and  (he  world;  that  he  is  clothed  andadorn- 

Epicurus.     They  said,  "  Demosthenes  ed  as  before  in  the  world  ;  that  he  hun- 

is  not  here,  but  with  Plato.    Diogenes,  gers  and  thirsts,  eats   and  drinks,  a^ 

with  his  scholars,  resides  under  Heli-  before  in  the  world ;    that  he  enjoys 

coniBum,  because  he  reputes  the  things  conjugial  delight  as  before  in  the  world  ; 

of  the  world  as  of  no  account,  and  re-  that  he  sleeps  and  awakes  es   before 

volves  ill  his  mind  only  heavenly  things,  in    the    world  ;  that    there    are    there 

Epicurus  dwells   to   Ihe   west,  od  the  lauds  and  lakes,  mountains  and  hills, 

boundary ;  nor  does  he  come  in  to  us,  plains  and  valleys,  fountains  and  rivers, 

because  we  distinguish  between  good  paradises   and  groves ;  and   also  that 

affections  and   evi!  affections,  and  say  there  are  there  palaces,  and  houses,  aiid 

that  good  affections  are  in  agreement  cities,  and  villages,  as  in  the  natural 

with  wisdom,  and   evil    affections  are  world;  asalsothaltberearewritingsand 

contrary  to  wisdom,"     When  they  had  books,  and  tliat  there  are  employments 

ascended   the  hill    Parnassium,   some  and  tradings,  and  also  precious  stones, 

guards  there  brought  water  from  the  goldandailver;  in  a  word,  that  there  are 

fountain   there,    in    crystal     cups,  and  all  things  and  every  thing  that  there  is 

said  it  was  water  from  the  fountain,  in  the  earth  ;  and  those  in  the  heavena 

concerning  which  the  ancients  fabled  are  infinitely  more  perfect,  with   the 

lb  It  it  was  broken  through  by  the  hoof  difference  only,  that  all  the  things  that 

of  the  horse  Pegasus,  and  afterwards  are  in  the  spiritual  world  are  from  a 


^'a'^ 


Concerning  Baptism. 
spiTituaIongin,aii(l  thence  spiritual,  be-    and  fetters  in  pri&o 


n  there,  which    the  condition  of  men  afler  death,  would 


pu 


Th 


k  p  A  d  wh  n 

Tie  omnipotence  and  faith,  rea- 
anished ;  and  I  can  say,  that 
nd  reason  is  as  nothing,  and  tg 
a  spectre  ■  yea  they  can  'aj 


not  some  mtelli^ent  ones  araon.,  V        m 

who    can   demonstrate   and    co 

them  of  the  truth,  that  man  lives  dgm 

afler  death  J  "  Thepriestsaid,  "T 

are  those  who  demonstrate,  b\it  t 

not  convince.    Those  who  demor  p  w      h 

say  that  it  is  contrary  to  sound 

to  believe  that  man  does  not  live      m  as 

before  the   day  of  the   last  jud   m  fl 

and  that  in  the  mean  time  he  is  he 

without  a  body.     What  is  the  so  W 

where  is  it,  in  the  mean   time  1  mm 

breath,   or     something    of    win      fl       so  m  h 

Jiig  abi>ut  in  the  air,  or  an  entity  so       ff  jj 

the  middle  of  the  earth  T     Wher  se  h 

location?  {Pa)  Are  thaso.lsof        m  al  E  fi 

and  Eve,  and  of  all  after  them  n  d  h  m         ffig 

SIX  thousand  years,  or  sixty  oen  pe  d  be 

flying  about  in  the  universe,  o    k  j      A  ^  ,      y  d 

shut  up  in  the  centre  of  the  earth,  and    themselves  about  to  another  new  comer, 

in  expectation  of  the  last  judgment?    who  in  the  world  had  been  a  Politi- 

What  is  more  anxiius  rind    miserable    ctan.     He  confessed  that  he  had  nol 

than  such  expectation  ">.     May  not  their    believed  in  a  life  after  death,  and  thai 

condition  be  compared  with  the  condi-    he  had  thought   concerning  the   new 

tion  of  those  whoarebound  withchains    things  which  he  heard  about  it,  that 


lostecb,  Google 


462  Concerning  Baptism. 

they    were     fictions    and     inventions,  weeping."       After  this  meeting   was 

Meditating  upon  it,  I  said,  "  How  can  over,  they  gave  to  the  three  new  comers 

souls  be  bodies?     Does  not  all  of  the  from  the  earth  the  badges  of  their  an- 

man  lie  dead  in  the  sepulchre  1     Is  not  thority,  which  were  little  copperplates, 

the  eye  there  t  how  can  he  sea  ^     Is  upon  which  some  hieroglyphics  were 

not  the  ear  there?  how  can  he  heart  engraved,  with  which  they  departed. 

Whence  has  he  a  mouth  with  which  he  694.  Third  Relation.     Some  time 

may  speak  ?     If  any  thing  of  man  lived  after,  I  looked  towards  the  city  Athena> 

after  death,  would  it  he  any  thing  else  um,  concerning  which  something  was 

than  like  a  spectre'     How  can  a  spec-  said  in  the  foregoing  Relation,  and  I 

tre  eat  and  drmk,  and  how  can  it  enjoy  heard  thence   an  unusual  cry ;    there 

conjugial    delight  1     Whence    has    it  was  in  it  something  of  laughter,  in  this 

clothes,  house,  food,  &c.  1     And  spec-  something  of  indignation,  and  in  this 

tres,  which  are  aerial  elRgies,  appear  as  something  of  sadness ;  but  still  tliat  cry 

if  they    were,  and  jet   they   are   not.  was  not  thence  discordant,  hut  harmo- 

These  and  the  like  things  I  thought  in  nious,  because  one  was  not  together 

the  world,  concerning  the  life  of  man  with  another,  but  one  within  another, 

after  death;  but  now, since  I  have  seen  In  the  spiritual  world,  a  variety  and 

all,  and  touched  all  with  my  hands,  I  mixture    of    affections    are    distinctly 

am  convinced,  by  the  senses  themselves,  perceived  in  sound.     I  asked  at  a  dia- 

that  I  am  a  man,  as  in  the  world,  so  tance,  "  What  is  the  matter'? "     And 

that  I  know  no  other  than  that  I  live  they  said  that  a  messenger  had  come 

just  as  I  have  lived,  with  the  difference  from  the  place  where  the  new  comers 

that  I  have  now  sounder  reason.    I  have  from  the  Christian  world  first  appear, 

several    times    been   ashamed  of  my  saying,  "  That  he  heard    from   three 

former  thoughts."     The  Philosopher  there,  that  in  the  world  whence  they 

related  similar  things  respecting  him-  came,  they  had  believed  with  the  rest 

self;  but  yet  with  this  difference,  that  there,  that  the  blessed  and  happy  after 

he  reckoned  those  new   things  which  death  would  have  entire  rest  from  all 

he  had  heard  concerning  the  life  after  labors;    and  because    administrations, 

death,  among  the  opinions  and  hypoth-  offices  and  employments  are  labors,  that 

eses  which  he  had  collected  from  the  they  would  have  test  from  them.     Aud 

a/icients  and  the  moderns.     On  hear-  because    those    three   have  now  been 

irig  these  things,  the  sages  were  aston-  brought  hither   by  our  emissary,  and 

i^hed  ;    and    those   who  were  of  the  are  standing  at  the  door  and  wailing,  a 

?ocraticschoolsaid,thattheyperceived,  ury  was  made,  and  alter  oonsultatjon 

\y  the  news  from  the  earth,  that  the  m-  thej  determined    that  they  should  not 

teriors  of  human  minds  have  been  sue-  be  introduced  into  the  Palladium    in 

cessively  closed  up,  and  that  now  in  the  Parnas'iium,  as  the  former  had  been, 

world  the  faith  of  the  false  shines  like  but  into  a  hrge  luditory  there,  that 

the  truth,  and  an  infatuated  ingenuity  they  might  tell  their  nens   from  the 

like  wisdom,  and  that  the  light  of  wis-  Christian   world ,    ^nd   some   deputies 

dom,  since  our  times,  has  got  down  from  hise  been  sent  to  introduce  them  m 

the    interiors  of   the    brain   into   the  due  tor m  '  Because  I  was  m  the  spirit, 

mouth,  under  the  nose,  where  it  appears  and  to  spirits  distinces  are  according 

to  the  eyes  as  the  splendor  of  the  lip,  to  the  states  of  their    affectiom,   and 

and  the  speech  of  the  mouth  thence, as  because  I  then   had   the  affection  of 

wisdom.     Having  heard  these  things,  seeing  and  hearing  them,  I  seemed  to 

one  of  the  tyros  there  said,  "  And  how  myself  present  there,  and  saw  them  in- 

stupid  are  the  minds  of  the  inhabitants  troduced,  and  heard  them  speak.     The 

of  the  earth  at  this  day  !     O  that  the  older  or  wiser  in  the  auditory  sat  at  the 

disciples  of  Heidclitus  and  Democri-  sides,  and  tne  rest  in  ihe  middle ;  and 

tus,  who  laugh  at  every  thing,  and  who  before   these   there    was    an    elevated 

weep  at  every  thing,  were  present,  and  place ;  hither   the   three   new   comers, 

we  should  hear  great  laughter  and  great  with  the  messenger,  were  conducted,  in 


^'a'^ 


Concerning  Baptism.  463 

a  formal  manner,  by  the  younger  ones,  superior  and  inferior,  mechanical  arts 
Ihrough  the  middle  of  the  auditory,  and  trades."  The  three  new  comers 
And  ailer  silence  was  made,  they  were  when  they  heard  that  there  were  courts 
saluted  by  a  certain  elder  there,  and  of  justice,  superior  and  inferior,  in  heav 
asked,  "What  news  from  the  en,  said,  "Why  those  1  Are  not  all 
EARTH?"  And  they  said, "  There  are  in  heaven  inspired  and  led  by  God, 
many  new  things,  but  tell,  I  pray,  con-  and  thence  do  they  not  know  what  is 
cerning  what  subject."  And  the  elder  just  and  right?  What  need,  then,  of 
answered,  "What  news  from  the  judges?"  And  the  elder  answered, 
1  WORLD  AND  "  In  this  world  we  are  instructed,  and 
HEAVEN?"  And  they  we  learn  what  is  good  and  true,  and 
"  When  we  had  just  come  also  what  is  just  and  equitable,  in  liie 
into  this  world,  we  heard  fliat  there  manner  as  in  the  natural  world ;  and 
are  there  and  in  heaven  administrations,  these  things  we  learn,  not  immediately 
offices,  employments,  tradings,  studies,  from  God,  but  niediateJy  through  others; 
in  all  the  departments  of  learning,  aiid  and  every  angel,  as  well  as  every  man, 
wonderful  pieces  of  workmanship;  and  tbinJfs  truth  and  does  good  as  from 
yet  we  believed  that  after  emigration  himself,  and  this,  according  to  the  state 
or  translation  from  the  natural  world  of  the  angei,  is  mixed  and  not  pure ; 
into  this  spiritual  world,  weshould  come  and  also  among  the  angels  there  are 
,nto  an  eternal  rest  from  labors ;  and  th*'  simple  and  the  wise,  and  the  wise 
vhat  are  employments  but  labors?"  will  judge,  while  the  simple,  from  sim- 
To  this  the  elder  said,  "  By  eternal  rest  plicity  and  from  ignorance,  doubt  con- 
from  labors,  did  you  understand  eternal  cerning  what  is  just,  or  depart  from  it- 
idleness,  in  which  you  would  be  con-  But  because  you  are  as  yet  fresh  in 
linually  sitting  and  lying  down,  drawing  this  world,  if  it  be  your  good  pleasure, 
in  delights  with  your  breast,  and  drink-  follow  me  into  our  city,  and  we  will 
ing  in  joys  with  your  mouth  ? "  To  show  you  every  thing."  And  they 
this  the  three  new  comers,  smiling  went  out  of  the  auditory,  and  some  of 
pleasantly,  said,  that  they  supposed  the  elders  also  accompanied  them; 
some  such  thing.  And  then  it  was  and  first  they  went  into  a  large  library, 
answered  them,  "  What  have  joys  and  which  was  distinguished  into  smaller 
delights  and  the  happiness  thence,  in  collections  according  to  the  sciences. 

tie  mind  collapses  and  is  not  expanded,  many  books,  were  astonished,  and  said, 

oc  the  man  is  deadened  and  not  en-  "  Are  there  books,  too,  in  this  world? 

I  fened.     Suppose  some  one  silting  in  Whence  are  the  parchment  and  paper, 

perfect  idleness,  with  his  hands  dan-  whence  the  pens  and  ink?"     To  this 

giing,  his  eyes  cast  down  or  withdrawn,  the  elders  replied,  "We  perceive  that 

and  suppose  that  he  is  surrounded  with  you  believed  in  the  former  world,  that 

an  atmosphere  of  gladness ;  would  not  this  world  was  empty,  because  spiritual ; 

a  lethargy  seize   both   his   head    and  and  that  you  believed  this,  is,  because 

body,  and  would  not  the  vital  expansion  you  cherished  an  idea  of  the  spiritual 

of  his  face  fall  away ;  and  at  length,  his  abstracted  from  the  material ;  and  what 

fibres  being  relaxed,  would  he  not  totter  is  abstracted  from  the  material  appeared 

and    totter  till   he  should  fall  to  the  to  you  as  nothing,  thus  as  empty,  when 

earth?     What  keeps  the  system  of  the  yet  there  is  here  a  plenty  of  all  things, 

whole  body  in  expansion  and  tension.  All  things  here  are  sdbstantial,  and 

but  the  intention  of  the  mind  ?     And  not  material,  and  material  things  derive 

whence  the  intention  of  the  mind,  but  their  origin   from   substantial    things, 

from   occupations    and    employments,  We  who  are  here  are  spiritual  nien, 

when  they  areengagedinfrom  delight?  because  substantial  and  not  material, 

Wherefore  I  will   tell  you   some  news  thence  it  is,  that  all  the  things  that  arn 

from  heaven,  that  there  are  there  ad-  in  the  natural  world  are  here  in  theii 

ministrations,  offices,  courts  of  justice,  perfection,  even  books  and  writings,  and 


./Google 


464  Conce.ming  Baptism. 

many  more  things."     The  three  new  to  use;  the  delight  of  use  carries  hnn 

comers,  when  they  heard  things  sub-  along,  as   a  favorable  stream   does   a 

8TANTIAL  named,  thought  that  it  was  ship,  and  causes  him  to  be  in  eternal 

so,    both    because    they   saw    written  peace  and  in  the  rest  of  peace;  thus  ia 

books,  and  because  they  heard  it  said  understood  eternal   rest    from    labors, 

that  matter  was  originally  from  sub-  That  an  angel  is  alive  according  to  the 

stance.       That    they   might   be    atill  exertion  of  the  mind  from  use,  appears 

more  confirmed  concerning  this,  they  manifest  from  this,  that  every  one  has 

were   brought  to  the   abodes  of   the  conjugial  love  with  its  vigor,  potency 

scribes,  who  were  transcribing  copies  and  delights,  according  to  the  perform 

of  what  had  been  written  by  the  wise  ance  of  the  genuine  use  in  which  hi< 

men  of  the  city ;    and  they  inspected  is."      After   those   three  new  comers 

the  writing,  and  wondered  that  it  should  were  confirmed,  that  eternal  rest  was 

be  so  neat  and  handsome.     After  this  not  idleness,  but  the  delight  of  some 

they  were  conducted  to  the  museums,  work  which   is   for   use,   there    came 

gymnasiums   and  colleges,  and  where  some  virgins  with  things  embroiderat 

their  schools  were,  some  of  which  they  and  spun,   the   works  of    their    own 

called  the  schools  o£  the  Heliconides,  hands,  and  presented  these  to  them, 

some  the  schools  of  the  Parnassides,  And  the  virgins,  when  those  novitiate 

some  the  schools  of  the  Atheneides,  spirits  were  departing,  sung  an  ode,  in 

and  some  the  schools  of  the  virgins  of  which    they   expressed,    with   angelic 

the  fountain.      They  said  that  these  melody,  the  affection  of  works  of  usi? 

were  so  caJled,  because  virgins  signify  with  its  gratifications, 
the  affections  of  sciences,  and  accord-        695.    Fourth     Rbiation,       Most 

ing  to  the  affection  of  sciences,  every  people  at  this  day,  who  believe  in  a  life 

one  has  intelligence;  the  schools,  so  after  death,  also  believe  that  in  beavun 

called,   were   spiritual    exercises    and  their  thoughts  will  be  only  devotions, 

trials  of  skill.     Afterwards  they  were  and  their  words  only  prayers,  and  these 

led  around  in  the  city  to  the  rulers,  and  those,  together  with  the  expressions 

administrators,   and  their   subordinate  of  the  face  and  the  actions  of  the  body, 

officers,  and  by  these  they  were  led  to  only  glorifications  of  God,  and  thus 

the  wonderful  works  which  are  done  their  houses  only  so  many  houses  of 

by  the  workmen  in  a  spirilnal  manner,  worship^  or  temples,  and  thus  that  all 

After  these  things  were  seen,  the  elder  will   be  priests  of  God.      But  I  can 

spoke  with  them  again  concerning  the  assert,  that  there  the  holy  things  of  the 

eternal  rest  from  labors,  into  which  the  church  do  not  occupy  the  minds  and 

blessed  and  happy  come  after  death ;  houses,  more  than  in  the  world,  when 

and  he  said,  "  Eternal  rest  is  not  idle-  God  is  duly  worshipped,  although  more 

ness,  since   from   idleness  there   is   a  purely  and  interiorly ;  but  that  there 

languor,  torpor,  stupor,  and  sleepiness  of  the  various  things  which  are  of  civil 

the  mind,  and  thence  of  the  whole  body,  prudence,  and  the  various  things  which 

and  these  are  death  and  not  life,  and  are  of  rational  learning,  are  in  their 

still  less  eternal  life  in  which  the  angels  excellence.     One  day  I  was  raised  up 

of  heaven  are.     Wherefore  eternal  rest  into  heaven,  and  brought  into  a  society 

is  a  rest  that  disperses  those  things,  where  were  the  sages  who,  in  ancient 

and  causes  man  to  live;    and  this  is  times,  excelled  in  learning,  by  study 

nothing  else  than  such  as  elevates  the  and  meditation  upon  such   things    as 

mind ;  it  is  therefore  some  study  and  were  of  reason,  and  at  the  same  time 

work  by  which  the  mind   is  excited,  of  use,  and  who  are  now  in  heaven, 

enlivened  and  delighted  ;  and  this  is  because  they  believed  in  God,  and  now 

done  according  to  the  use  from  which,  in  the  Lord,  and  love  the  neighbor  as 

in  which,  and  for  which   one  works,  themselves.      Afterwards  I  was  intro- 

Thence  it  is  that  the  whole  heaven  is  duced  into  an   assembly  of  thera,  and 

viewed  by  the  Lord  as  containing  uses,  there   was   asked   whence   I   was.     1 

and  every  angel  is  an  angel  according  told  them  that  with  the  body  I  was  in 


.,.^,c 


Concerning  Baptism.  4fi;*i 

the  natural  world,  but  with  the  spirit  sphere  of  nature,  anc!  in  it  ascend  and 

in  your  spiritual  world.     On  hearing  descend,  and  raise  thetTiseli-es  into  it, 

this,  those  angels  were  delighted ;  and  like  eagles  in  the  air.     And  those  who 

they  asked,  "  What  do   they,  in  the  stop  in  nature,  are  like  the  inhabitants 

world,  where  you  are  with  the  body,  of  some  island  in  the  sen,  who  do  not 

know  and  understand  about  Influx?"  know  that  there  is  any  other  country 

And  then,  after  I  had  tecoUected  what  beyond  them ;  and  they  are  like  the 

I  had  learned  about  it  from  the  dis-  fishes  in  a  river,  which  do  not  know 

courses  and  writings  of  the  celebrated,  that  there  is  air  above   their  waters. 

I  answered,  "That  they  did  not  yet  Wherefore,  when  it  is  mentioned  that 
know  of  any  influx  from  the  s  '  '    al     h  re  '         w    Id  d"    '        fi»m    h 
world  into  the  natural  world,  bu       n  ng        nd  p        d  d   h 

cerning  an  influx  from  nature  i         h  3        n  d  n 

things  derived  from  nature,  as  co        n      n  nfl  n 

iiig  the  influs  of  heat  and  ligh    f  h  ndnd  fhhd 

the  sun  into  animate  bodies,  as  a       n  b         p  d 

trees   and  shrubs,  whence  the       adal  m  g  Bdhph 

those  are  enlivened ;  and  also  of  cold  losophpra,  our  people  in  the  world,  where 

into   the  larae,  whence  they  become  I  am  with  the  bodj,  do  not  think  and 

dead  ,    and,  moreover,   concerning  an  <"peak  of  anv  other  influx  than  of  the 

influx  of  light  into  the  eyes,  whence  is  influx  of  wine  into  cups,  of  the  influ\ 

seeing,  concerning  an  influx  of  sound  ol  food  and  drink  into  the  stomach, 

into  the  ears,  whence  is  hearing,  and  and  of  taste  into  the  tongue,  and  also 

concerning  an  influx  of  imell  into  the  perhaps  of  the  influx  of  air  into  the 

nostiil",  whence  is  sraelhng,  &c      Be-  lungs,  &c  ,  but  if  they  hear  any  thing 

iide   these,   the   learned   of    this   age  about  an  influx  ot  lh(    spiritual  world 

reason  diflerently  concerning  the  influx  into  the  natural,  they  say,  '  Let  it  flow 

of  the  sold  into  the  body,  and  of  this  in,  if  it  does    what  advantage  is  it,  and 

into  the  sou!  ■  and  reipectm  ^  this  they  ol  what  use  is  it  to  know  it  t '  and  they 
d     d  d                    p               h    h  ',  and  afterwards,  when  they 

h     nflu    be        h  b  d        p    k    bout  what  they  have  heard  con- 

hhh  nfnh  nn     that  influx,  they  play  with  it, 

on  h  n   play  with  cockles  between  their 

n  hbd  hhh  fi? 

h  nflu  body  A       wards  I  spoke  with  those  angels 

h  y  p  y  b  b  abo      he  wonderful  things  which  exist 

f        n        h        n  nd  m    he  influx  of  the  spiritual  world 

nnhsod  wh  h  h     natural,  as  concerning  worms 

bam       neou      nd    n  n  n     ey  become  butterflies,  and  also 

n         n       h        dy     nd  ra  n         ng  bees  and  drones    and  the 

m  hhh  mwdul  things  respecting  silk  worms 
p  bhdh  b  hndo  respecting  spiders  and  thai 
h  k  n  n^  fl  ,  h  habitants  of  the  earth  ascribe 
within  nature.  Some  believe  that  the  those  things  to  the  light  and  heat  of 
soul  is  a  particle  or  drop  of  ether  some  the  i-un  and  thus  to  nature  and  what 
that  it  is  a  globule  or  spark  of  heat  and  I  have  often  w  mdered  at  by  means  of 
light;  some  that  it  is  a  certain  sinip  the  e  things  they  confirm  them  elves  in 
thing  concealing  itself  in  the  brain  favor  of  nature  and  by  confirmation* 
But  this  and  that,  which  to  them  IS  the  in  favor  of  natjrp  ihev  bring  upon 
soul,  they  call,  indeed,  spiritual  but  their  raind"!  sleep  and  death  and  be- 
by  spiritual,  they  understand  the  purtr  come  atheists  After  this  I  related 
natural,  for  they  do  not  know  any  thing  wonderful  things  respecting  vegetables 
about  the  spiritual  world  and  abo  it  the  that  they  all  succeed  in  just  order  fr  m 
influx  of  this  into  the  natural  world,  a  seed  even  to  new  seeds  just  as  if 
wherefore  they  remain  within  the  the  earth  knew  how  to  suit  and  accom- 
59 


h,  Google 


(Jonceming  Maptisi 


466 

Hiudate  its  eleiiieiits  to  the  prolific  prin- 
r.iple  of  the  seed,  and  from  this  to  draw 
forth  the  germ  and  expand  it  into  a 
stalk ;  and  from  this  to  put  forth 
branches  and  clothe  them  with  leaves, 
and  afterwards  adorn  them  with  flowers ; 
and  from  the  interiors  of  these  to  in- 
itiate and  produce  fruits,  and  by  them, 
for  the  sake  of  re-production,  seeds  as 
an  oiFspring.  But  these  things,  because 
iliey  have  become  familiar,  customary 
and  common,  by  being  continually  ob- 
served, and  constantly  recurring,  they 
Ho  not  look  upon  as  wonderful,  but  aa 
mere  etfects  of  nature ;  and  this  they 
think  soleiy  because  they  do  not  know 
that  there  is  any  spiritual  world,  and 
that  this  operates  from  within,  and  ac- 
tuates all  and  each  of  the  things  that 
exist  and  are  formed  in  the  world  of 
nature,  and  upon  its  earth,  d  p 
as  the  human  mind  does  ii  to  h 
and  motions  of  the  body  d  1  !1 
the  particular  thin^  of  n 
it  were  coats,  sheaths  ai  d 
which  encompass  spiritual    h  d 

proximately  produce  effects  p     d 

Jngto  theendofGod  theC 

696.    Fifth    Relatio  O         I 

prayed  to  the   Lord   that  h    h 

given  me  to  speak  with  th  d  pi  f 
Aristotle,  and  at  the  sam  w  h 

the  disciples  of  Descart  d        h 

the  disciples  of  Leibnitz  ;  d      h 

[   might  Icam   the  opini  f    h 

mind  concerning  the  inter  f  1 

soul  and  the  body.  After  I  h  d  p  yd 
nine  men  were  present,  ih  A 
'ians,  three  Cartesians,  and  !  L  b- 
iiitzians,  and  stood  arou  dm  h 
adorersof  Aristotle  on  the  1  ft  I  h 
followers  of  Descartes  on  h  h  d 
the  favorers  of  Leibnitz  b  h  d  A 
distance  from  me,  and  at  i  If 

each  other,  were  seen,  as  i  1 

laurelled  men ;  and  from  the  perception 
which  flowed  in  fi'om  heaven,  I  knew 
that  they  were  the  leaders  or  founders 
themselves.  Behind  Leibnitz  there 
stood  one  holding  in  his  hand  the  skirt 
of  his  garment,  and  it  was  said  that  it 
was  Wolfius.  Those  nine  men,  when 
they  looked  at  each  other,  at  first 
saluted  and  spol;e  to  each  other  with 
a  friendly  voice;  but   presently  after, 


there  arose  from  below  a  spirit  with  n 
torch  in  his  right  hand,  and  he  vibrated 
it  before  their  faces ;  thence  they  be- 
came enemies,  three  against  three,  and 
looked  at  each  other  witii  a  stern  as- 
pect; for  the  lusl  of  disputing  and 
wrangling  seized  them.  And  then  the 
Aristotelians,  who  also  were  schoolmen, 
rose  up,  saying,  "Who  does  not  see 
that  objects  flow  in  through  the  senses 
into  the  soul,  as  one  enters  through  the 
door  into  a  room,  and  that  (he  soul 
thinks  according  to  the  inSux  1  When 
a  lover  sees  a  beautiful  virgin  or  bride, 
docs  not  his  eye  sparkle,  and  carry  the 
love  of  her  to  the  soul?  Does  not  a 
miser,  when  he  sees  purses  in  which 
there  is  money,  bum  for  them  in  every 
sense?  and  does  he  not  infuse  this 
burning  thence  into  the  soul,  and  excite 
th    d    ■       f  posse    ■        h  m '     Wh 


yp 

f 


pi    d    by 


f  fl 
r 


fhm    If 


h    h 


A  d  p 

f  h    =«  1      d  f  h       g   ■    T  II 

if  jou  can,  Hiiat  else  makes  the  tongue 
and  lips  speak,  but  thought ;  and  wha 
else  makes  the  hands  work,  but  the 
will ;  and  thought  and  will  are  of  the 
sou].  Thus  what  makes  the  eye  see, 
and  the  ears  hear,  and  the  other  organs 
feel,  attend  and  advert  to  their  objects, 
but  the  sou!  1.  From  these  and  many 
other  similar  things,  every  one  who  is 
wise  above  the  sensual    hings  of  the 


b,C.OOglc 


Coitcennng  Baptism.  461 

ided  into  little  cloada,  some  of 

ce  azure  and  some  dark  ;   and 

era  aa  if  they  were  dasliing 

ach  otlier.     R,aja  in  streaks 

ough  tliem,  whicti  now  seemed 

e  the   points  of  swords,  now 

broken  swords.     The  streaks 

?  ran  out  to  meet  each  other; 

i  they  drew  themselves  back 

imselves, just  like  boxers;  thus 

clouds  of  diverse  colors  ap- 

p  if  they  were  fighting  with 

3T ;    but  tliey    were  playing. 

luse  this  meteor  was  seen  not 

iJispute.''     And  to  the  question,  How?    far  from  me,  I  lifted  up  my  eyes,  looked 

they  said,  "There  is  not  any  influx  of    attentively, andsawboys,youngmenand 

the  soul  into  the  body,  nor  of  the  body    old  men  entering  into  a  house,  which 

nto  the  soul ;  but  there  is  a  unanimous    was  built  of  marble,  and   underpinned 

and   instantaneous   operation   of  both    with  porphyry.     Over  tliis  house  wa? 

together,  which  a  celebrated  author  has    that  phenomenon.     And  then,  address 

designated  by  a  noble  name^  calling  it    ing  one  of  those  who  were  entering,  I 

preestablished  harmony."     After  this,    asked,    "  What  is  there  ? "     He  an- 

tlie  spirit  appeared  again  with  a  torch    swered,  "  It  is  a  gymnasium,  where  the 

in  his  hand,  but  now  in  the  left  hand ;    young   are   initiated  into   the  various 

and  he  vibrated  it  at  the  hinder  part  of    things  which   are  of   wiadoni."      On 

heir  heads ;  thence  the  ideas  of  them    hearing  this,  I  entered  with  them.     I 

all    became  confused,  and  they  cried    was  in  the  spirit,  that  is,  in  a  state  like 

together,    "  Neither  our  soul  nor  oiir    that  in  which  the  men  of  the  spiritual 

body  knows  which  side  we  should  take ;    world  are,  who  are  called  spirits  and 

wherefore,  let  U3  decide  this  dispute  by    angels.     And  behold,  in  that  gymna- 

lot,  and  the  lot  which  comes  out  first    sinm,  in  the  front,  there  was  seen  a 

we  will  favor."     And  they  took  three    desk,  in  the  middle,  benches,  at  the 

pieces  of  paper,  and  on  one  of  them    sides  round  about,  seats,  and  over  the 

they     wrote     Physical     Imflus,    on    entrance  an  orchestra.     The  desk  was 

another.  Spiritual   Infh;x,    and   on    for  the  young  men  who  were  to  answer 

thethird, Pre-established  Harmony;    to  the  problem  then  about  to  be  pro- 

and  they  put  these  three  into  the  crown    posed  ;  the  benches  for  the  hearers ;  the 

of  a  cap,  and  chose  one  to  take  them    seats    at  the   sides  for  those  who  had 

out.     And  this  one  put  in  his   hand    before  answered  wisely  ;  and   the  or- 

and  took  hold  of  that  on  which  was    chestra  for  the  elders  who  were  to  be 

written     Spiiiitual    Influx;     which    the  arbiters  and  judges.     In  the  middle 

being  seen  and  read,  they  all  said,  yet    of  the    orcbeslJ-a  there  was  a  pulpit, 

some  with  a  clear,  flowing  sound,  some    where  sat  a  wise  man,  whom  theycaJied 

with  an  obscure  and  stifled  one, "Let    thehead-master,  who  proposed  the  prob- 

us  favor  this,  because  it  came  out  first."    lems,  to  which  the  young  men  in  the 

But  an  angel  then  suddenly  stood  by    desk  were  to  answer.     And  after  they 

and  said,  "  Do  not  suppose  that  the    had  assembled,  the  man  rose  up  from 

piece   of  paper   in   favor  of  spiritual    the  pulpit,  and  said,  "  Answer  now,  I 

inBus  came  out  by  chance,  but  provi-    pray,  to  this  problem,  and  solve  it  if  you 

dentially;  for  you  do  not  see  the  truth    can:  What  is  the  Sodl,  and  what  is 

of    it,   because   you    are   in    confused    the    quality  of  it?"     On   hearing 

ideas,  but  the  truth  offered  itself  to  the    these  words,  all  were  astonished  and 

nand,  that  you  might  favor  it,"  murmured,  and  some  of  those  who  sat 

697.  Sixth  Relation.    Once  I  saw,    upon  the   benches  cried  out,  "What 

lol  far  from  me,   a  meteor  ;    I  saw  a    man,from  the  age  of  Satorneven  tolhia 


lostecb,  Google 


468  Voncemtng  Baptism. 

of  oura,  has  been  able,  by  any  thought  the  understanding  thjnlis  and  there  tht 
of  reason,  to  see  ind  fiad  out  what  the  will  intends;  and  in  the  fore  part  of  the 
soul  is,  and  still  less  what  its  quality  is  1  head,  or  in  the  face,  are  the  five  sensories 
Is  not  this  above  the  sphere  of  every  of  man.  To  these  and  those  nothing 
one's  understanding  1 "  But  to  this  else  gives  life  but  the  soul,  which  re- 
they  answered  from  the  orchestra,  "  It  sides  inwardly  in  the  head  ;  but  where 
is  not  above  the  understanding,  but  in  its  court  is  there,  I  should  not  dare  to 
it  and  before  it ;  so  answer  now."  And  say ;  but  I  agreed  once  with  those  who 
the  young  men  rose  up,  who  were  ap-  assigned  to  it  a  seat  in  the  three  ven- 
pointed  that  day  to  ascend  the  desk  and  tricles  of  the  cerebrum ;  now,  with 
answer  to  the  problem.  There  were  those  who  tix  it  in  the  corpora  striata 
five  who  had  been  explored  by  the  there  ;  now,  with  those  who  fix  it  in  the 
elders,  and  found  to  he  distinguished  for  medullary  substance  of  both  parta  oi 
sagacity,  and  then  they  were  sitting  at  the  brain ;  now,  with  those  who  fix  it  in 
the  sides  of  the  desk  on  sofas ;  and  the  cortical  substance ;  now  with  those 
afterwards  they  ascended  in  the  order  who  fix  it  in  the  dura  mater ;  for  there 
in  which  they  sat ;  and  each  one,  when  were  some  plausible  arguments  from 
he  ascended,  put  on  a  tunic  of  an  opal-  confirmations  in  favor  of  each  seat, 
ine  color,  and  over  it  a  gown  of  soft  The  arguments  in  favor  of  the  three 
wool,  in  which  flowers  were  interwoven ;  ventricles  of  the  cerebrum  were,  thai 
and  moreover  a  cap,  on  the  top  of  which  they  are  the  receptacles  of  the  animal 
there  was  a  bunch  of  roses  encircled  spirits,  and  of  all  the  lymphs  of  the  cere- 
with  little  sapphires.  And  I  saw  the  brum.  The  arguments  in  favor  of  the 
first  thus  clad  ascend,  who  said,  "What  corpora  striata  were,  that  they  make 
the  sou!  is  and  what  its  quality  is,  has  the  marrow,  through  which  the  nerves 
not  been  revealed  to  any  one  since  the  go  forth,  and  through  which  both  parts 
day  of  creation ;  it  is  a  secret  in  the  of  the  brain  are  continued  into  the 
treasures  of  God  alone.  But  this  has  spine,  and  that  from  this  and  from  thai 
been  disclosed,  that  the  soul  resides  in  the  fibres  emanate,  of  which  the  con 
man  like  a  queen  ;  but  where  her  court  texture  of  the  whole  body  is  formed, 
is,  learned  interpreters  have  conjee-  The  arguraentsin  favor  of  the  medullary 
tured ;  some  that  it  is  in  the  little  tuber-  substance  of  both  parts  of  the  brain 
cle  between  the  cerehrunt  and  the  cere-  were,  that  that  is  a  collection  and  as- 
fieStwn,  which  is  called  the  pineal  gland;  semblage  of  all  the  fibres  which  are 
and  in  this  they  have  fixed  the  seat  of  the  initiaments  of  the  whole  man.  The 
the  soul,  because  the  whole  man  is  arguments  in  favor  of  the  cortical  sub- 
governed  by  those  two  brains,  and  that  stance  were,  that  these  are  the  first  and 
tubercle  disposes  them.  Wherefore,  last  ends,  and  thence  the  beginnings  ol 
whatever  disposes  the  brains  at  its  nod,  all  the  fibres,  and  thus  of  al!  the  senses 
the  same  also  disposes  the  whole  man  and  motions.  The  arguments  in  favor 
from  the  head  to  the  heel.  And,"  of  the  dura  moter  were,  that  that  is  the 
said  he,  "  this  has  thence  appeared  to  common  covering  of  both  parts  of  the 
many  in  the  world  as  true  or  probable,  brain,  and  thence,  by  something  con- 
buf  after  an  age  It  was  rejected  as  a  tinuous,  it  extends  itself  over  the  heart 
figment."  After  he  had  said  this,  he  and  over  the  viscera  of  the  body.  Aa 
took  off  the  gown,  tunic  and  cap,  which  for  me,  I  do  not  decide  in  favor  of  one 
the  second  of  those  who  were  appointed  more  than  another  ;  I  pray  you  to  dc- 
put  on,  and  went  into  the  desk.  His  cide  and  choosewhat  is  best."  Having 
proposition  concerning  the  soul  was,  said  this,  he  descended  from  the  desk, 
"  That  in  the  whole  heaven  and  in  the  and  handed  the  tunic,  gown  and  cap 
whole  world,  it  is  unknown  what  the  to  the  third,  who,  mounting  the  desk, 
soul  is,  and  what  its  quality  is.  It  is  spoke  these  words :  "What  have  1,8 
known  that  it  is,  and  that  it  is  in  man,  youth,  to  do  with  so  sublime  a  theorem  t 
but  where,  it  is  conjectured.  It  is  cer-  I  appeal  to  the  learned  sitting  here  at 
tain  that  it  is  in  the  head,  since  there  the  sides  ;  I  appeal  to  you  wisn  men  in 


^'a'^ 


Concemtng  Baptism  469 

the  orchestra  yua,  1  appeal  to  the  an-  tioti.  Also  h  doe  n  m  n  life, 
gels  of  the  highest  heaven,  whether  when  he  ni  n  n  1  1  f  1  not 
any  one  from  his  own  rational  light  is  life  in  the  1  1  nd  n  y  p  t  ?  " 
able  to  form  to  himself  any  idea  con-  These  w  d  ny  n  1  a  d  tory 
corning  the  soul.  But  concerning  its  favored,  if  h  m  h  fii  h  up 
tieat  in  man,  I,  like  others,  can  gues;;,  and  hein  d  n  d  hi  am  in 
and  I  guess  that  it  is  in  the  heart  and  signia,  he  d  1  d  f  m  h  d  I  hia 
thence  in  the  blood ;  and  this  is  my  "  I  do  no  p  1  b  1  is 
gues9,  because  the  heart  with  its  blood  whether  it  be  in  some  part,  or  ever} 
rules  both  the  body  and  the  head,  for  where  In  the  whole ;  but  from  my  stock 
it  sends  forth  the  large  vessel,  called  and  store  I  will  open  my  mind  concern- 
.  aorta,  into  the  whole  of  the  body,  and  ing  this,  what  the  soul  is,  and  what  its 
it  sends  forth  the  vessels  called  caro-  quality  is.  The  soul  is  not  thought  ol 
tids  into  the  whole  of  the  head;  thence  by  any  one,  but  as  something  pure, 
there  is  a  universal  agreement,  that  the  which  may  be  likened  to  ether  or  air  or 
sou!  from  the  heart,  by  means  of  the  wind,  in  which  there  is  a  vital  principle 
blood,  sustains,  nourishes  and  viviliea  from  the  rationality  which  man  has 
the  whole  organic  system  both  of  the  above  the  beasts.  This  opinion  I  have 
body  and  the  head.  In  confirmation  founded  upon  this,  that  when  man  ex- 
of  this  assertion  it  may  be  added  that  pires  he  is  said  to  breathe  out,  or  give 
the  soul  and  heart  are  so  often  p  k  n  p  h  p  Thence  also  the 
of  in  the  Sacred  Scripture ;  a  h  sio  h  d  h,  is  believed 
Thou  shalt  love  God  from  the  h  b  h  b  n  ch  there  is  a 
soul,  and  from  the  whole  heart  d  h  called  soul : 
that  God  creates  in  man  a  new  so  nd  ai  h  ~ou  be  But  because 
a  new  heart,  Deut.  vi.  5 ,  x.  1  ■u  I  d  h  n  orchestra  say 
13;  xsvi.  16;  Jer.  xxxii.  41  ;  M  h  h  p  b  m  n  n  ng  the  soul, 
SKii.  37;  Mark  xii.  30,  33 ;  L  k  h  d  wh  quality  is,  is 
27 ;  besides  other  passages ;  and  n  b  h  n  and  ng,  but  in  it 
said  openly  that  the  blood  is  the  b  I  beg  a  d  pray  that 
the  flesh.  Lev,  xvii.  11, 14"  On  hear-  you  yourselves  would  disclose  this  eter- 
ing  this,  some  raised  their  voice,  say-  nal  secret."  And  the  elders  in  the  or- 
ing,  "  Iiearned,  learned  "  they  were  chestra  looked  at  the  head-master,  who 
of  the  regular  clergy.  Aftpr  this,  the  had  proposed  that  problem,  who  under- 
fourth,  putting  on  his  garments,  and  go-  stood  from  their  nods  that  ihey  wished 
ing  into  the  desk,  said,  "  I  also  sns-  that  he  would  descend  and  teach.  And 
pect  that  there  is  no  one  of  so  subtile  immediately  he  descended  from  the 
and  refined  a  genius,  that  he  can  dis-  pulpit,  passed  through  the  auditory,  and 
cern  what  the  soul  is,  and  whdt  its  went  into  the  desk ;  and  there,  stretch- 
quality  is;  wherefore  I  think  that  with  mg  forth  his  hand,  he  said,  "  Listen,  I 
him  who  wishes  to  pry  into  it,  subtilty  pray  who  does  not  believe  that  the 
is  wasted  in  superfluous  things  But  soul  is  the  inmost  and  most  subtile 
even  from  my  childhood,  I  hue  con-  essenceof  man  t  But  what  is  an  essence 
linued  in  the  belief  of  the  opinion,  m  withoutaform,butanimaginaryentity'! 
which  the  ancients  were,  that  the  soul  Wherefore  the  soul  is  a  form  ;  butwhat 
af  man  is  in  the  whole  ol  him,  and  in  form  shall  be  told.  It  is  the  form  o\ 
every  part  of  this  whole,  and  thu-i  that  all  things  of  love,  and  of  all  things  of 
it  is  as  well  in  the  head  and  in  everv  part  wi=dom  All  the  things  of  love  are 
of  it,  as  in  the  body  and  in  every  part  called  affections,  and  all  the  things  oi 
of  it ;  and  that  it  was  a  vam  invention  wisdom  are  called  perceptions :  these 
of  the  moderns  to  designate  ior  it  a  from  those  and  thus  with  those  make 
seat  somewhere,  and  not  eiery  where  one  form,  in  which  there  are  innumer- 
The  sou!  also  is  a  spiritual  substance,  of  able  things,  in  such  order,  series  and 
which  extension  cannot  be  predicated,  coherence,  that  they  may  be  called  one ; 
nor  place,  but  habilation  and    mple-  and  they  may  be  called  one,  because 


lostecbX-OOglC 


Concernin"-  Baptui 


-170 

not  any  thing  ca 
any  thing  added 
such.  What  ia 
such  a  form  J  A 
'ove,  and  all  th 
^!ssentiaJs   of  th 

boul  in  the  head       d  body 
called  spirits  and 
lieved  in   the   w    li 
angels  were  like 
thus  rational  and 
now  you  see  clea  iy 
really  and  actu  lly 
world  lived   and 
body  ;  and  you  I 
oody   did  not  h 
spiritual  substan 

this  you  called    h  I    h     I    m     t 

which  you  did  n     k     w       d  3  w 

you  have  seen  it  and  do  see  it.  You  all 
are  souls,  concerning  whose  immortaJity 
you  have  heard,  ihoaght,  said  and  writ- 
ten so  much ;  and  because  you  are 
forms  of  love  and  wisdom  from  God, 
you  cannot  die  to  eternity.  The  soul, 
thereEbie,  is  a  human  form,  from  which 


gh 


df 


d  y 


b  dy 


Jthing  at  ai!  can  be  taken  away  and 
to  which  nothing  st  all  can  be  added  , 
and  it  is  the  inmost  form  of  ail  the 
f  rma  of  the  whole  body ;  and  because 
le  forms  which  are  without  receive 
t  om  the  inmost  both  essence  and  form, 
herefore  jou  are,  as  yon  appear  to 
yourselves  and  to  us,  souls.  In  a  word, 
1  e  soul  is  the  man  himself,  because  it 
the  inmost  man  ;  wherefore  its  form 
fiilly  and  perfectly  the  human  form ; 
evertheless  it  is  not  life,  but  it  is  tlip 
p  oxiraate  receptacle  of  life  from  God, 
nd  thus  the  habitation  of  God." 
These  words  many  applauded,  but  some 
id,  "  We  will  consider."  I  then  went 
iome;  and  behold,  over  the  gymna- 
uni,  instead  of  the  former  meteor, 
1  ere  appeared  a  bright  cloud,  without 
reaks  or  rays  fighting  with  each  other ; 
which  cloud,  penetrating  through  the 
roof,  entered  the  room,  and  illuminated 
the  walls;  and  I  heard  that  they  saw 
pieces  of  writing,  and  amongst  others 
also  this :  Jehovah  God  breathed  into 
man's  nostrils  the  Soul  op  lives  and 
man  bec€ime  a  living  Suvl,  Gen.  ii  7 


./Google 


Cotuxrnin^  the  Holy  Supper 


CHAPTER  Xlil. 


CONCERNING   THE  HOLY  SUPPER. 


t)98.  I.  That  WITHOUT  Information  Wherefore  the   most  sagacious  of  the 

uoncerningtheCorhespondenuesop  choroh  have  taught,   that   while    the 

Natural  Things  with  Spiritual,  no  Word  comes  to  the  element,  it  becomes 

ONE    CAN   KNOW   THE    UsBs    OP    THE  a  sacTftmeDt.     But  because  this  origin 

Holy  Supper.  of  its  holiness  does  not  fall  into  the  un- 

This   was  in  part  unfolded   ia   the  derstanding,  nor  appear  in  the  elements 

iihapter    conceraiag    Baptism,    where  or  symbols  of  the  sacrament,  but  odIj 

it  was  shown;  That  mthout  a  knowl'  into  the  memory,  therefore  some  observe 

edge  of  the  spiritual  sense  of  the  Word,  it  from  a  confidence  that  sins  are  re- 

it  cannot  be  known  what  the  two  sacra-  mitted  by  means  of  it ;  some  because 

ments,  Baptism  and  the  Holy  Supper,  they  believe  that   it  sanctifies;    some 

involve  and  effect;  which  may  be  seen,  because  it  strengthens  faith,  and  thus 

n,  667  to  669.     Here  it  is  said.  That  aJso  promotes  salvation.  But  those  who 

mthout  informalion  eoncenting  the  cor-  think  lightly  of  it,  frequent  it  merely 

respoadences   of  natural   things    with  from    custom    from    childhood ;    and 

spiritual;    which   is   the   same  thing,  some,    because   they   see   nothing    of 

because  the  natural  sense  of  the  Word  reason  concerning  it,  neglect  it;  but 

is  turned  into  the  spiritual,  by  corre-  the  impious  turn  themselves  away  from 

epocdcnces,  in  heaven.     Thence  it  is,  it,  and  say  to  themselves,  "  What  is  it, 

that  those  two   senses  correspond  to  but  a  certain  ceremony,  on  which  holi- 

each  other ;  wherefore  he  who  knows  ness  has  been  impressed  by  the  clergy  1 

the   correspondences,   may   know  the  For  what  is  there  there  but  bread  and 

spiritual  sense.     But  what  correspon-  wine?     And  what  is  it' but  a  figment, 

dences  are,  may  be  seen  in  the  chapter  that  the  body  of  Christ,  which  hung 

concerning    the   Sacred    Striptbbb,  upon   the  cross,  and  his  blood  which 

from  the  beginning  to  the  end;  and  was  then  shed,  are  distributed  to  the 

also  in  the  Explanation  of  the  Dec-  communicants  together  with  the  bread 

AioQUE,  from  the  first  commandment  and  wine!"     Besides  other  things, 
to   the  last ;    and   particularly    in   the        700.  Such  ideas  of  this  most  holy 

ArocALYPsB  Revealed.  sacrament  are  at  this  day  entertained 

699.  Who  that  is  truly  a  Christian,  in  all  Ohriatendom,  solely  because  thej 

docs  not  acknowledge  that  those  two  coincide    with  the  sense  of  the  letter 

sacraments   are    holy;   yea,  that  they  of  the  Word ;  and  the  spiritual  sense 

are  the  most  holy  things  of  worship  in  has  been  hitherto  concealed,  and  not 

Christendom  1     But  who  knows  where  until  this  day  disclosed,  in  which  alone 

their  holiness  resides,  or  whence  it  is  T  the  use  of  the  holy  supper  is  clearly 

In  the  institution  of  the  holy  supper,  seen   in  its  truth.      The  reason   that 

from   the   literal    sense,   no    more    is  this  sense  is  now  for  the  first  lime  dis- 

known,  than  that  the  flesh  of  Christ  is  closed  is,  because  there  was  before  no 

given  for  eating,  and  his  blood  for  drink-  Christianity,  except  in  name,  and  with 

ing ;  and  that,  instead  of  these,  bread  some   a  kind   of    shadow  of  it ;    for 

and    wine.      Who  can  thence    think  hitherto  they  have  not  immediately  ap- 

otberwise,  than  that  it  is  holy  only  on  proached    and   worshipped    ihe   Savior 

t  of  the  command  of  the  Lord  '(  himself,  as  the  one  Gnd  la  whom  is  the 


ugk 


472  Concerning  the  Holy  Su^jpcr. 

Divine  Trinity,  but  yiily  mediately  ;  said,  a  gift  tltence,  liecauae  the  pr& 
which  IS  not  to  approach  and  worship,  cious  things  there  are  inexj  auslible, 
but  only  to  honor  as  the  cause  on  ac-  and  they  are  continually  supplied ;  so 
count  of  which  man  has  salvation ;  it  is  with  the  Word  aa  to  its  spiritual 
which  is  not  the  essential  cause,  but  things,  and  with  the  sacraments  as  to 
a  mediate  cause,  which  is  below  the  their  celestial  things.  The  sacrament, 
essentia]  and  out  of  it.  But,  because  which  is  here  treated  of,  without  its 
Christianity  itself  is  now  first  begin-  holiness  being  revealed,  which  is  con- 
ning to  dawft,  and  a  New  Church,  ceaied  within,  appears  like  the  sand>of 
which  is  meant  by  the  New  Jerusalem  a  river,  in  which  thete  are  little  grains 
in  ihe  Revelation,  is  now  being  eslab-  of  gold  in  great  abundance,  which  are 
lished  by  the  Lord,  in  which  God  the  not  conspicuous ;  but  when  it  is  re- 
Father,  Son  and  Holy  Spirit  are  ac-  veiled  it  ii  like  the  gold  collected 
knowledged   as  one,  because   in  one    the        an    me  m        an        a 

person,   it  has  pleased   the   Lord    to    fab  d  m       T    s 

reveal  the  spiritual  sense  of  the  Word,    sac  ss  be    g 

that  this  church  may  come  into  the    dis  bo        t 

very  use  of  the  sacraments,  baptism    a  po  h 

and  the  holy  supper ;  which  is  done    lie  r 

when  men  see,  with  the  eyes  of  their    pre  e 

spirit,  that  is,  with  tlie  understanding,    pa  W         oe  at 

the  holiness  which  is  concealed  therein,    bo  h  h 

and  apply  it  to  themselves, by  the  means    thi  g  co      a!  he 

which   the   Lord    has  taught    in    his    mo  m  so 

Word.  wh  ee    t 

701.  The  holiness  of  the  sacrament    Ti  po  - 

which  is  here  treated  of,  without  the    dei  d, 

.spirituaJ  sense  of  the  Word  being  open-    an  h  h 

ed,  or,  what  is  the  same  thing,  without    it      rr  k       n 

the  correspondences  of  natural  things    ang     se  com      n 

with  spiritual  being  revealed,  can  no    dress  g 

more  be  acknowledged  interiorly,  than    to  g  , 

a  treasure  hid  in  a  field ;  which  field  is    wh  g    , 

valued  no  more  than  any  common  one;    and  g      g  '^ 

but  when  it  is  discovered  that  there  is  his  mouth,  and  wonderflil  thmgs  are 
it  treasure  in  that  field,  the  field  is  seen  from  his  deeds.  What  the  holiness 
i-alued  at  a  great  price ;  and  the  buyer  is  which  is  only  proclaimed,  and  what 
then  appropriates  to  himself  opulence  the  holiness  is  which  is  seen,  may  be 
thence;  and  still  more  when  it  is  illustrated  by  this  example,  seen  and 
known,  that  in  it  there  is  a  treasure  heard  in  the  spiritual  world.  There 
more  precious  than  all  gold.  Without  was  read  an  epistle  written  by  Paul,  at 
the  spiritual  sense,  that  sacrament  is  the  time  when  he  sojourned  in  tho 
like  a  house  shut  up  fall  of  jewels  and  world,  but  not  published,  without  any 
treasures,  which  ia  passed  by  as  any  one's  knowing  that  it  was  by  Paul. 
other  house  in  the  street ;  but  because  This  at  first  was  lightly  esteemed  by 
it  was  built  by  the  clergy,  as  to  the  the  hearers ;  but  when  it  was  discovered 
walls,  of  marble,  and  overlaid,  as  to  the  that  it  was  one  of  Paul's  epistles,  it  was 
roof,  with  plates  of  gold,  the  sight  of  received  with  joy,  and  all  and  each  of 
those  who  pass  by  is  attracted,  to  view,  the  things  there  were  adored.  Whence 
to  praise  and  to  prize.  It  is  otherwise  it  was  manifest,  that  the  mere  proclaim- 
when  that  house  is  opened,  and  leave  ing  of  holiness  respecting  the  Word 
of  entering  is  given  to  every  one,  and  and  respecting  the  sacraments,  when 
the  keeper  furnishes  to  some  a  loan  it  is  done  by  the  primates  of  the  clergy, 
thence,  to  some  a  gift  thence,  to  every  gives  an  impression,  indeed,  of  hohness. 
one  according  to  his   dignity.      It  ja    but  it  ia  otherwise  when  the  holiness 


lostecbX'OO^Ic 


Comuiiitg  the  Huly  Sujjjiei.                                 4T-] 

ifseif  la  disclosed  ind  set  forth  belore  give  to  you.      Vei-ily,  verily,  I  say  to 

the  eyej  to  be  seea,  which  is  done  by  you,  Moses  gave  gouTMt  the  bread frorit 

the   revelation  of  the  spiiitaal  sense  heaven,  but  my  Pother  giveth  you  the 

from    this,  external   hotliiesa   becomes  truebiead from  heaeen;  for  the  hread 

internal,    and  the   proclamation  of  it  0/   Ood  is  He  that  came  doom  from 

becomes  an    acknowledgment    oi    it  Iteaven.  and  giveth  life  to  the  world. 

'  *  '  r  with  the  holiness  ol  the  I  ant  the  bread  of  life;  Ite  that  coiaeth 
to  Me,  shall  never  hunger,  and  he  that 

:  C0KRE6PON-  believetk  in  Me,  shall  never  thirst.     1 

uENCEs   BBiNe    KNOWN,   IT    MAY   BE  am  the  bread  which  catiie  down  from 

KNOWN  WHAT  IS  MEANT  BY  THE  Fi,EsH  Iteaaeii.      Verily,  verily,  I  say  to  you, 

AND  Blood  op  the  Lord,  and  that  he  Hiat  believeth  in  Me,  hatJt  eleraai 

THE  LIKE  IS  MEANT  BY  BitBAD  AND  Hfe.     I  om  the  breod  of  life.     Your 

Wine;  nahely,  that  by  the  Flesh  fdth&-s  ate  maitna  in  the  desert,  and 

of  THE  Loud,  AND  BY  Bbbad,  IS  MEANT  died;    this   is   tite  bread  which   came 

THG  Divine  Good  op  his  Love,  and  down    from    heaven,    that     any    one 

ALSO  ALL  THB  GooD  OF  Ckarity  ;  AND  may  eat  of  it,  and  live,  and  not  die.     1 

THAT  BY  THE  Blood  OF  THB  LoRD,  ffot  tltc  Uvitig  bread  which  canie  down 

AND  BY  Wine,  is  meant  the  Divine  from  heaven;  if  any  one  eat  of  this 

Tkitth  OF  HIS  Wisdom,  and  also  all  bread,  he  shaillivefor  ever.    The  bread 

THE  Truth  of  Faith  ;  and  by  Eating,  which  I  wiU  give,  is  my  fiesh,  which  1 

Appropriation.  will  give  for  the  life  of  the  taorld.    Ver- 

Since  the  spiritual  sense  of  the  Word  ily,  verily,  I  say  to  you,  wiless  ye  eat 

is  at  this  day  disclosed    and  together  the  fesh  of  the  Son  of  Man,  and  ^nk 

with  1             P     '^            be  these  his  blood,  ye  mil  not  have  life  in  ytia 

are  m  d    t      th      f       th           ill  only  He  that  eateth  my  fesh,  and  drinketh 

be  add      dp               f    m  th     Word,  my  blood,  hath  eternal  life,  and  I  will 

from  wh    b    t        y  b       1      Iv  seen,  resuscitate  him  at  the  last  day ;  for  my 

what               t  by  fl    1        d  bl  od,  and  fesh  is  truly  meat,  and  my  blood  is 

by  br    d      d  w              h    h  ly  supper,  truly  drink.     He  that  eateth  my  fesh 

But  to  these  will  be  prem  sed  the  in-  and  drinketh  my  blood,  abideth  in  Me 

stitution  itself  of  that  sacrament  by  the  and  I  in  him,  John  vi.  27,  32,  33, 

Lord ;  and  also  his  doctrine  concerning  35, 41, 47, 48, 49, 50, 51, 53, 54, 55, 56. 

bis  flesh  and  his  blood,  and  concerning  704.  That  by_^esA  there,  is  not  meant 

bread  and  wine.  flesh,   nor    by  blood    blood,    any   one 

703.  Tub  Institution  of  the  Holy  enlightened  from  heaven  may  perceive 

Supper   by  the   Lord.      Jesus  kept  in  himself;  but  that  by  both  is  meant, 

Ihe  passover  with  the   disciples;  and  iu  the  natural  sense,  the  passion  o I 

when  the  evening  was   come.  He  sat  the  cross,  which  they  shonid  remember ; 

down  with  them.     And  as  they  were  wherefore  He  said,  when  He  instituted 

eating,  Jesus,  ttiking  Bread,  and  bless-  this  sapper  of  the  last  Jewish  pasaover, 

ing,  broke  and  gave  to  tlie  disciples,  and   the  first  Christian  passover,  Do 

and  said.  Take,  eat;  this  is  my  Body,  this  in  remembrance  of  Me,  Luke  xxii. 

And  taking  theCve,and giving  thanks,  19;  1  Cor.  xi.  24, 25.     In  like  manner. 

He  gave  to  them,  saying,  Drink  ye  all  that  by  bread  is  not  meant  bread,  nor 

of  it;  this  is  my  Blood,  that  of  the  by   wine   wine,    but   in   the   natural 

Ifcw    Testament,  which  is    shed    for  sense,  the  same  as  by  flesh  and  blood, 

jnany.  Matt.  xxvi.  26,  27,  28 ;  Mark  namely,  his  passion  of  the  cross  ;  for  il 

xiv.  22,  23,  24  ;  Luke  xxii.  19,  20.  is  read  ;  Jesus  broke  bread,  and  gave  t« 

The  Doctrine  or  the  Lord  con-  tlie  disciples,  and  said.  This  is  my  body 

CBRNiNR  his  Flesh  and  his  Blood,  And  taking  the  cup.  He  gave  to  them, 

AND  CONCERNING  Bread  AND  WiNE.  saying.  This  is  my  blood,  Matt.  xxvi. ; 

Work  not  for  the  food  which  perisheth,  Mark    xiv.;   Luke    xxii.      Wherefore 

but  for  the  food  which  enduretk  unto  also  He  called  the  passion  of  Ihe  crose 

eternal  life,  which  the  Son  of  Man  will  a  cup.  Matt.  xiv.  36  ;  John  xviii.  ]  1 


tlostecb,  Google 


474  Co7i4.ermng  the  HAy  Sujipt 

705.  Thai  by  these  four  things, /m/i,  and  ab  to  tlie  Divine  Truth  of  wisdom 

blood,  bread  and  wine,  are  meant  the  Spiritual  good  is  also  meant  by  tlesii, 

spiritual    and  celestial   things    which  by  these  woida  iii  Ezekiel :  7  wiZ/g^ue 

correspond   to  them,  may    be   evident  them  one  hem  t,  and  anew  spirit  I  will 

from  the  passages  in  the  Word,  where  giee  tn  the  mtdit  of  you;    mid  I  will 

they  are  named.      That   by  fie-.h   in  lemooe   the  Aeait  of  stone,   and    will 

the  Word  is  meai.t  something  spnituaJ  give  them  a    heart  of  fesh,   si.  19 

and    celestial,  may  be   evident    from  xxxti    26      By  heart,  in  the  Word,  is 

theae  passages  there :    Come,  and  be  signiBed   love ;   thence  by  a  lieart  oj 

gathered  logcthei-  to  the  supper  op  the  fie&h,  the  love  of  good.     Moreover,  that 

CRBAT  God,  that  ye  may  eat  the  flesh  hy  flesh  and  blood  are  meant  good  and 

of  Hngs,  and  the  flesh  of  captains,  and  truth,  both  spiritual,  is  still  more  evi- 

tke  flesh  of  mighty  ones,  and  the  flesh  dent  ftom  the  signification  of  bread  and 

of  horses,  and  of  those  who  sit  upon  wine  in  what  now  follows;  since  the 

them,  and  the  flesh  of  all,  free  and  Lord  says,  that  his  flesh  is  bread,  and 

bond,  small  and  great,  Rev,  xix.  17,  that  his  blood  is  wine,  wliich  was  drunk 

18.     And  in   Ezekiel :    Gather  your-  out  of  a  cup. 

selves  together  from  every  side  to  my  706.  That  by  the  blood  of  the 
Sacbipicb  which  I  sacrifice  for  you,  a  Lord  is  meant  the  Divine  Trutii  of  Him- 
GRBAT  Sacbifice  upon  the  mountains  self  and  the  Word,  is,  because  by  his 
of  Israel,  that  ye  may  eat  flesh  and  flesh  spiritually  is  meant  the  Divine 
drink  blood ;  ye  shall  eat  the  flesh  of  Good  of  love  ;  and  these  two  are  united 
the  mighty,  and  drink  the  blood  of  the  in  the  Lord.  It  is  known  that  the  Lord 
princes  of  the  earth ;  and  ye  shall  eat  is  the  Word  ;  and  there  are  two  things 
fat  to  satiety,  and  drinle  blood  even  to  to  which  all  things  of  the  Word  refer 
drankenTiess  of  my  sacrifice;  and  ye  themselves,  divine  good  and  divine 
shall  be  satiated  at  my  fable,  with  horse  truth  ;  v«herefore  if  thd  Word  i*  taken 
and  chariot,  with  the  mighty,  and  with  for  the  hard,  it  is  manife'it  that  those 
every  man  of  war.  Thus  I  will  give  two  things  are  meant  by  his  flesh  and 
my  glory  among  tJte  nalioas,  xsxix.  blood.  That  the  dmne  truth  of  the 
17  to  21.  Who  does  not  see,  that,  in  Lord,  or  of  the  Word,  is  me^t  bj 
those  passages,  by  fiesh  is  not  meant  blood,  is  evident  Irom  many  passages 
flesh,  nor  by  blood  blood,  but  the  as  that  blood  was  called  the  blood  ol 
spiritual  and  celestial  things  which  the  covenant,  and  a  covenant  is  con- 
correspond?  Otherwise,  what  would  junction,  and  this  is  effected  by  the 
these  be  but  strange  and  unmeaning  Lord  by  means  of  his  divine  truth,  as 
expressions,  that  they  should  eat  the  in  Zechariah  By  thf  blood  of  thy 
fleih  of  kiiigs,  of  captains,  of  the  covenant  I  will  send  forth  the  prisoners 
mighty,  of  horses,  of  those  that  sit  oat  of  the  pit,  in.  \i.  And  in  Moses- 
upon  them ;  and  that  they  should  be  After  Moses  had  read  the  book  of  the 
satiated  at  the  table  with  horse  and  law  in  thi  ears  of  the  people,  he  sprin- 
chariot,  the  mighty,  and  every  man  of  kled  half  of  the  blood  upon  the  people, 
war;  and  that  they  should  drink  the  and  said,  Behold  the  klood  of  the 
blood  of  the  princes  of  the  earth,  and  covenant  which  Jehovah  hath  made 
blood  even  to  drunkenness  t  That  with  you  upon  all  lltese  words,  Exod 
these  things  were  said  concerning  the  xxiv.Stoll.  And  Jesus  took  the  cup, 
holy  supper  of  the  Lord  is  clearly  man-  and  gave  it  to  them,  saying.  This  is  my 
ifest,  for  it  is  called  the  supper  of  (he  blood,  that  of  the  Neto  Covenant,  Matt 
great  God,  and  also  a  great  sacrifice,  xxvi.  27,  28 ;  Mark  xiv.  24 ;  Luke  xxii. 
Sinceallspiritu.il  and  celestial  things  20.  By  the  blood  of  the  New  Covenant, 
refer  themselves  solely  to  good  and  or  Testament,  nothing  else  is  signified 
truth,  it  follows,  that  by  flesh  is  meant  but  the  Word,  which  is  called  a  Cove- 
the  good  of  charity,  and  by  blood,  the  nant  and  Testament,  Old  and  New, 
truth  of  faith,  and,  in  the  highest  sense,  thus  the  divine  truth  there.  Since  this 
tJie  Lord  asl:)the  Divine  Good  of  lovo  is    signified    by   blood,   therefore    the 


bvCbo^lc 


Concerniap;  the  llolj   Suppei.                                  475 

I^rd  gave  them  /ine,  saying,  This  is  thougnt  that  Michael  and  his  augela 
my  blood;  aud  'ine  signifies  ditine  overcame  the  dragon  by  any  thing  else 
truth ;  wherefore  it  also  is  called  tite  than  by  the  divine  truth  of  the  Lord  in 
blood  of  grapes,  iiea.  slis.  II;  Deut.  the  Word;  for  the  angeis  in  heaven 
xxxii.  14.  This  is  still  more  manifest  cannot  think  of  any  blood,  nor  do  they 
from  the  words  of  the  Lord:  Verili/,  ihinkof  the  Lord'spasaiou,butof  divine 
nerily,  I  say  to  you,  Unless  ye  eat  the  truth,  and  of  his  resurrection.  Where- 
flesh  of  the  8on  of  Man,  and  drink  fore,  when  man  thinks  <if  the  blood 
his  blood, ye  willnot  have  lifeia  you;  of  the  Lord,  the  angels  perceive  the 
for  my  jlesit  is  truly  meat,  and  viy  divine  truth  of  his  Word,  and  when  he 
blood  is  truly  drink.  He  that  eateth  thinks  of  the  passion  of  the  Lord,  they 
my  jlesh,  anadrinketh  my  blood,  ahideth  perceive  his  glorification,  and  then  only 
ill  Me,  and  I  in  him,  John  vi.  50  to  the  resurrection.  That  it  is  so,  it  has 
5S.  That  by  blood  here  is  meant  the  been  given  me  to  know  by  much  ex- 
divine  truth  of  the  Word  is  very  man-  perience.  That  blood  signifies  divine 
ifest,  because  it  is  said,  that  he  that  truth,  is  manifest  also  from  these  words 
drinketh  hath  life  in  himself,  and  in  David :  God  will  preserve  the  souli 
abidoth  in  the  Lord,  and  the  Lord  in  of  the  needy;  precious  shall tJieir  blood 
him.  That  divine  truth  effects  this,  be  in  his  eyes,  and  tliey  shall  live,  and 
and  a  life  according  to  it,  and  that  the  ffe  mil  give  them  of  tlie  gold  of  Sheba, 
holy  supper  confirms  it,  may  be  known  Psalm  Ixxii.  13,  14,  15,  16.  The 
in  the  church.  Since  blood  signified  blood  precious  in  the  eyes  of  God,  for 
the  divine  truth  of  the  Lord,  which  the  divine  truth  with  them ;  tliegold  oj 
also  is  the  divine  truth  of  the  Word,  Sheba  is  the  wisdom  thence.  And  in 
and  this  is  the  Covenant  itself  and  Tea-  Ezekiel :  Gather  yourselves  together  to 
tament  Old  and  New,  therefore  blood  the  great  sacrifice  upon  the  mountains 
was  the  most  holy  representative  of  the  of  Israel,  that  ye  may  eat  fiesh  and 
church  with  the  sons  of  Israel,  in  which  drink  blood;  ye  shall  drink  the  blood oJ 
all  and  each  of  the  things  were  cor-  lite  princes  of  the  earth,  and  ye  shall 
reapondeiices  of  natural  things  with  drink  blood  even  to  drun&enness.  Thus 
spiritual;  as.  That  they  should  take  of  I  will  give  my  glory  OTOong  the  nations, 
the  paschal  blood,  and  put  upon  the  xxxis.  17  to  21.  There  the  church 
posts  of  the  door,  and  on  the  lintels  of  is  treated  of,  which  the  Lord  was  about 
tlie  houses,  lest  the  plague  should  come  to  institute  among  the  nations.  That 
upon  them,  Exod.  xii.  7,  !3,  22.  That  by  blood  here  cannot  be  meant  blood, 
the  blood  of  the  tmmt-offering  should  but  the  truth  from  the  Word  wilh  them, 
be  sprinkled  upon  the  altar,  at  its  may  be  seen  just  above. 
foundations,  and  upon  Aaron,  his  sons  707.  That  the  like  is  meant  by 
and  their  garments,  xxix.  13,  16,  20,  Bread  as  by  flesh,  is  clearly  evident 
21 ;  Lev.  i.  5, 11,  15;  iii.  3,  8,  13;  iv.  from  the  words  of  the  Lord  :  Jesus,  lak- 
25,  30,  34;  viii,  15,24;  xvii.  6;  viii.  ing  bread,  broke  and  gave,  saying, 
8;  Deut.  xii.  97,  Also,  Upon  the  veil  77m  m  my  ftorfy,  Matt,  xxvi.;  Mark  xiv.; 
which  was  over  the  ark,  upon  the  mercy-  Luke  xxii.  And  also,  The  bread 
seat  there,  and  upon  the  horns  of  the  which  I  will  give  is  my  fiesh,  which  1 
altar  of  incense.  Lev.  iv.  6,  7,  17,  18;  will  give  for  the  life  of  the  world,  John 
xvi.  12,  13,  14,  IS.  The  like  is  signi-  vi.  51.  And  also  He  says.  That  He  is 
tied  by  the  blood  of  the  Lamb  in  the  the  Bread  op  life  ;  he  that  eateth  of 
Revelation;  These  have  washed  their  this  bread  shall  live  for  ever,  vi. 
robes,  and  wMtened  them  in  the  blood  48,  51 ,  58.  This  bread  also  is  what  is 
of  the  Lamb,  vii.  14.  And  by  these  meant  by  the  sacrifices,  which  are  call- 
there,  War  was  made  in  heaven;  Mi-  ed  bread  in  the  following  passages: 
ehael  and  his  angels  fought  against  the  The  priest  shall  bum  them  upon  the  al- 
dragon,  and  overcame  Mm  by  the  blood  /ar,iA«  Bread  op  the  offering  madh 
of  the  Lamb,  and  hy  fhe  word  of  thdr  by  fire  to  Jehovah,  Lev.  iii.  U,  16 
fes^iraorty.  xii,  7,  II.     For  it  cannot  he  The  sons  of   Aaron  shall  be.    holy  to 


..gk 


476  Concerning  the  thly  Supper. 

thidr  Ood ,   natker  shall  l/iey  pi ofaiie  fiom  these  ;  JFfe  waahclh  Ids  vesture  in 

the  name  of  then   God,  because  thry  Wine,  and  his  robe  in  the  blooj>  of 

0jl:r  tin    OFFERINGS    MADE    BV    FIKE  TO  GRAPES,     GCIl,     sl'lX.     11.        TheSO     MG 

Jehovah,  THE  bread  of  their  God  concerning  the  Lord.    Jehovah  of  hosts 

Thou  shall  sanctify  htm    because    lie  will  make  for  all  pet^le  a  feast  of  fat 

ofereth  the   BREAD  OP  THY  GoD,     A  THINGS,  «  feast  qf  the  lees  of  loine,  01 

man  of  the  seed  of  Aaron,  in  whom  op  sweet  wikb,  Isaiah  xxv.  6.  These 

there  is  a  blmnish,  shall  not  come  to  offer  are  concerning  the  sacrament  of  the 

the  Bread  op  his  God,  Lev.  kxi.  6,  8,  holy  supper,  which  was  to  be  instituted 

17,  31.     Command  the  sons  of  Israel,  by  the  Lord.     In  the  same  :     Every 

andsay  tothem, My  offering,  WY^R^/iii,  one  that  thirstefli,  come  ye  to  the  waters, 

FOR  THE  OFPERiNQB  MADE   BY  FIRE  OP  (Old  he  that  hath  HO  moncff,  come  ye, 

jiN  ODOR  OF  REST,  ye  shall  observe  to  buy  and  eat;  and  buy  wine  without 

offer  to  Me  at  the  set  time,  Num.  xxviii.  money,   h.    1.      By  the    produce    op 

2.     He  that  hath  touched  an  unclean  the  vine,  which  they  were  about  to 

tiling  shaU  not  eat  of  the  holy  things;  drink  new  in  the  heavenly  kingdom, 

but  he  shall  bathe  his  jlesh  in  water,  and  Matt.  xxvi.  29;  Mark  xiv.  33;  Luke 

afierieards  he  shall  eat  of  the  holjf  things,  xxii.  17,  18,  nothing  else  is  meant  but 

because  it  is  his  bread,  Lev.  xxii.  6,  7.  the  truth  of  tlie  new  church  and  heav- 

To  eat  of  the  holy  things,  was  to  eat  en ;     wherefore,  also,  the   church,  in 

the  flesh  of  the  sacrifices,  which  hete  many  places  in  the  Word,  is  called  a 

also  is  called  bread;  besides  in  Mai  achi,  vineyard,  as  Isaiah  T.  1,  2,  4  ;  Matt. 

i.  7.     By  the  meal  offerings  in  the  xx.  1  to  13 :  And  the  Lord  calls  Him- 

BBcrifices,  which  were  of  the  flour  of  self  the  True  Vine,  and  those  who  are 

wheat,  thus  bread,  nothing  else  was  ingrafted  into  Him  the  brakches,  John 

signified.  Lev.  ii.  1  toll;  vi.  6  to  14  ;  xv.1,5;  besides  in  many  other  places, 
vii.  9  to  13,  and  in  other  places.     Nor        709.  Hence,  now,  it  may  be  evident 

was   any  thing  else  signified   by    the  what  is  meant  by  the  flesh  and  blood 

bread  upon  the  table  in  the  tabernacle,  of  the  Lord,  and  by  bread  and  wine, 

which  was  called  the  bread  effaces  in  the  threefold  sense,  natural,  spiritual 

and  the  sheto  bread,  concerning  which,  and   celestial.     Every  man    in   Chris- 

Exod.  XKV.  30 ;  xl.  23  ;  Lev.  xxiv.  5  to  tendom,  imbued    with    religion,   may 

10.     That  by  bread  is  not  meant  nat-  know,  or,  if  he  does  not  know,  may 

Ural  bread,  but  heavenly  bread,  is  man-  learn,  that  there  is  natural  nourishment 

[fest  from  these  passages :  Man  livetli  and   spiritual  nourishment ;    and  that 

riot  by  bread  alone,  but  by  every  thing  natural  nourishment  is  for  the  body, 

that  proceedeth  out  of  the  mouth  of  but  spiritual  nourishment  for  the  sonl : 

lehovaji  man  doth  live,'DevA.-K.vm.'i,^.  for  Jehovah   the  Lord  says  in  Moses, 

IwiU  send  hunger  into  the  land;  not  Man  doth  not  live  by  bread  alone,  but 

hunger  for  bread,  nor  thirst  for  water,  by  every  thing  that  proceedeth  out  oj 

but  for  hearing  the  words  of  Jehovah,  the  mouth  of  Jehovah  doth  man  See, 

Amos  viii.  II.     Moreover,  by  bread  is  Deut.  viii.  3.     Now,  because  the  body 

meantallfood.  Lev.  xxiv.  5  to  9;  Exod.  dies,  and  the  soul  lives  after  death,  it 

xxv.  30 ;  xl.  23 ;  Num.  iv.  7 ;  1  Kings  follows,  that  spiritual   nourishment   is 

vii.   48.     That  spiritual    food    also   is  for  eternal  salvation.     Who,  then,  does 

meant,  is  manifest  from  these  words  of  not  see,  that  those  two  kinds  of  nourish- 

the  Lord;  Work  not  for  the  food  which  ment  areby  nomeaua  to  be  confounded, 

paisheth,  bat  for  the  food  which  en-  and  that  if  any  one  does  confound  them, 

dureth  unto  eternal  life,  which  the  Son  he  cannot  form  to  himself  any  other 

of  Man  will  give  to  you,  John  vi.  27,  ideas  concerning  the  flesh  and  blood  ol 

708.    That  by  Wine  the  same   is  the  Lord,  and  concerning  bread  and 

meant  as  by  blood,  is  clearly  manifest  wine,  than  natural  and  sensual  ones, 

from  the  words  of  the  I-ord  t  Jesus  took  which  are  material,  corporeal  and  car- 

the  CUP,  saying.  This  is  my  bhod.  Matt,  nal,    which    suffocate    spiritual     ideas 

xxvi.;  Mark  xiv.;  Luke  xxii.     And  also  concerning  this  most  holy  sacrament. 


^'a'^ 


xxii.  19.     And   also. 

TkeSon 

of  Ma 

hath  come  fog 

J 

many.  Matt.          -3 

I 

4 

lay  down  my  If  f 

J  h 

15,  17  ;  XV.  13 

710.  This  al     B 

a    db 

comparisons.     W 

n 

ber  and  love  h  ni 

of  love  for  hi 

h 

Cnncerning  the  Holy  Supper.  477 

But  if  any  one  is  so  simple  that  he  tlie  things  contained  on  the  things  con 
canaot  tliink  any  thing  else  from  the  taining  them,  it  follows,  also,  that  tlie 
understanding,  than  what  he  sees  with  holy  supper  includes  and  contains  alt 
the  eye,  I  advise  him  to  thiiik  with  particulars  of  heaven  and  the  church, 
himself,  concerning  the  holy  supper,  Hence,  first,  it  is  evident,  that  because, 
when  he  takes  the  bread  and  wine,  and  by  the  flesh  and  blood  of  the  Lord,  and 
aears  them  then  called  the  flesh  and  in  like  manner  by  bread  and  wine,  are 
blood  of  the  Lord,  that  it  is  the  most  meant  the  divine  good  and  divine  truth, 
holy  thing  of  worship,  and  to  remem-  both  from  the  Lord,  and  the  Lord,  the 
Ijer  the  passion  of  Christ  and  his  love  holy  supoer  contains  universally  an<' 
for  the  salvation  of  man ;  for  He  says,  particularly  all  things  of  heaven  ana 
Do  lids  in  remembrance  of  Me,  Luke    the  church. 

■■    ""       ~        "  ■'  712.    It  is  also  known,  that  the  es- 

sen  h      h      h        three,  name- 

God     h  d        h;  and  that  aJ!' 

n        h    e  h         Ives  to  those 

as  h       u         sals.      These 

e    h        n  OS    which  were 

d   b  f    G  d    n  he  holy  supper, 

h    Lo  d     h  e  divine  good, 

nd        h  d     n     truth.     What 

enemy   even         d      h  m  h      y    h  good   which 

thereby  delive  m    h         k  d  Lo  d  ?     And  what 

bondage  1     And     hd  nn  aibuh  h  which  man 

bei  and  love  hwh  beeb  mbLo  Thence  it  is, 

hii   fellow  cit  n  m  h       h  h  gs  in  man,  aa 

and  iheir  dea  h  b    d  m  h  n        n  the  soul    or 

before  their  e}e:>,  then,  from  compas-  mind,  the  will  and  the  understanding, 
lion,  brings  forth  all  his  silver  and  gold  These  three  are  the  receptacles  of  those 
out  of  his  house  and  distributes  it  freely  ?  three  universals  ;  the  soul  itself,  or 
And  who  does  not  remember  and  love  mind,  is  the  receptacle  of  the  Lord,  for 
him,  who,  from  love  and  friendship,  takes  thence  it  lives ;  the  will  is  the  recepla- 
the  only  lamb  that  he  possesses,  and  cleof  love  or  good;  and  the  understand- 
kills  it  and  sets  it  before  bis  guests?  &.c.    ing  is  the  receptacle  of  wisdom  or  truth ; 

711.  III.  That  from  these  Things  wherefore,  all  and  each  of  the  things  in 
HIDING  UNDERSTOOD,  IT  MAY  BE  COM-  the  soul  or  mind  not  only  refer  them- 
>  THAT  THB  Holy  Supit.r  selves  to  thaw  three  universals  of  heav- 
(iNiVEnsALLY  AND  PARTicu-  en  and  the  church,  but  also  procwed 
LAULY,  ALL  Thipjos  OP  THE  CudRCH  fromtliem.  Name  any  thing  that  pro- 
AND  ALL  Things  op  Heaven.  ceeds  from  man,  in  which  are  not  the 

In  the  preceding  article  it  was  shown,  mind,  will  and  understanding;  if  one 
that  the  Lord  himself  is  in  the  holy  of  them  were  taken  away,  would  man 
supper,  and  that  the  flesh  and  bread  be  any  thing  more  than  something  inan 
are  Himself,  as  to  the  divine  good  of  imate  1  In  like  manner,  there  are 
love,  and  that  the  blood  and  wine  are  three  things  in  man,  as  to  his  external. 
Himself  as  to  the  divine  truth  of  wis-  to  which  also  all  and  each  of  the  things 
dom  ;  wherefore,  there  are  three  things  refer  themselves,  and  on  which  they 
which  the  holy  supper  involves,  namely,  depend ;  namely,  the  body,  the  heart 
the  Lord,  his  divine  good,  and  bis  di-  and  the  lungs ;  and  these  three  things 
vine  truth  Since,  therefore,  the  holy  of  tlie  body  correspond  to  the  three 
supper  includes  and  contains  these  things  of  the  mind,  the  heart  to  the  will, 
three  things,  it  follows  that  it  also  in-  and  the  lungs  or  respiration  to  the  un- 
chides  and  contains  the  universals  of  derstanding.  That  there  is  such  a  cor- 
heaven  and  the  church;  and  because  respondence  has  been  fully  shown  in 
all  particulars  depend  on  universals.  as    the    foregoing   pages.     Thus    now  al' 


b,  Google 


478  Coricerning  the  Holy  Supper. 

and  ea<'.li  of  [.hf,  things  in  man,  as  well  sented  the  Lord,  brougiit  foflh  bread 

universally  as  particularly,  were  formed  and  wine  to  Abraham,  and  blessed  him 

as  receptacles  of  those    three  unirer-  Concerning  Melchisedek  it  ia  thus  read- 

srils  of  heaven  and  the  church.     The  Mdckisudek,  king  of  Salem,  brought 

reason  is,  because  man  was  created  an  forth  to  Abram  bread  and  wine;  ana 

image  and  likene'''iof  God;  consequent-  he  was  a  -prict  to  the  mo<t  High  God; 

lj,that  he  may  be   in  the  Lord   and  and  hf  ft/f^rf  htm.  Gen    xiv.  18,  19, 

the  Lord  in  him  That     Melchisedek     represented    the 

713    On  the  other  hand,  there  are  Lord   la  evident  from  theie  words  in 

hree  things  opposite  to  those  uuiver  David     Thou  art  aprtestjor  ever  afier 

5dls,  which  are  the  deiil,  eiil   and  the  the  order  of  Melcht\edel.,  Paalin  ex.  4. 

filse      The  devi],  b)   whi<'h  is  meant  That  these  words  are  concerning  the 

hell,  i&  in  opposition  to  the  Lord,  evil  Loid,  may  be  seen,  Heb  v    6,  8,  10; 

IS    m    opposition    to    good,   and    the  vi  20,  vii  1, 10, 11,  IS,  17, 21.     The 

hKe  to  the  truth ,    these  three  nnke  reison  why  he  brought  forth  bread  and 

one,  tor  where  the  devil  is,  there  also  wine  was,  because  those  two  include 

IS  evil  and    the    false  thence      These  all  thing"  ol   heaven  and  the  church, 

three  al=o  contain,  unnersally  and  par-  thtia   all   tilings  of  blessing;    in   like 

licularl3 ,  al!  thmgb  of  hell,  and  like-  manner  as  the  bread  and  wine  in  the 

wise  all  the  things  of  the  norld, which  hoh  --uppf  r 

are  contrary  to  heaven  and  the  church         71  f>    IV    Thit  thf  whole  op  the 

But  because  the)  are  opposite «,  there-  Loro  is  in  thf  Hon    Sipper,  and 

lore   they    are    entirely     separate,   but  thf  wuoi  f  of  his  RtDEMFTioN. 
still  thev  are  kept  together  m  counec-        That  the  whole  of  the  I»)d  is  in  the 

tion  bv  a  wonderful    subjection  of  all  holy  supper,  is  well  as  to  the  glorified 

hell  under  heaien,  of  eid  under  gnod.  Human  as  to  the  Divine,  from  which 

and  of  the  fal-se  under  truth,  which  in  b  the  Human  proceeded,  is  evident  from 

jection  ia  treated  of  in  the  work  con-  hia  own  expresa  words.     That  his  Hu- 

ceming  Heaven  and  Hell.  man  is  present  in  the  holy  supper  is 

714.  That  particulars  may  be  kept  evident  from  these  words  ;  Jesus  took 
together  in  their  order  and  connection,  bread,  and  broke,  and  gave  to  the  disci- 
it  is  necessary  that  there  should  be  pies,  and  said,  l^is  is  my  body.  And 
universals  from  which  they  exist  and  taking  the  cup.  He  gtate  to  tlum,  saying, 
in  which  they  subsist;  and  also  it  ia  7'his  is  mt/  blood,  Matt,  xxvj.;  Mark 
necessary  that  the  particulars  should,  xiv. ;  Luke  xxii.  And  also  in  John  :  1 
in  a  certain  image,  relate  to  their  uni-  am  the  bread  of  life;  if  any  one  eat  oj 
versais ;  otherwise  the  whole  with  the  this  bread,  he  shall  Uve  for  ever.  The 
parts  would  perish.  This  relation  is  bread  which  I  tuill  give  is  my  ftsh. 
the  cause  of  the  preservation  of  all  Verih/,  verily,  I  say  to  you.  He  that 
things  of  the  universe,  from  the  first  eateth  myfesh,  and  drinketh  my  blood, 
day  of  creation  (o  this  time,  and  here-  ahideth  in  Me  and  T  in  htm;  and  he 
after.  That  all  things  in  the  universe  sltalllive  for  ever,  vi.  From  these  wordh 
refer  themselves  to  -good  and  truth,  is  it  evidently  appears,  that  the  Lord,  as 
Known;  the  reason  is,  because  all  to  his  glorified  Human,  is  in  the  holy 
things  were  created  by  God,  from  the  supper.  That  the  whole  of  the  Lord, 
divine  good  of  love  by  the  divine  truth  also,  as  to  His  Divine,  from  which  the 
of  wisdom.  Take  whatever  thing  you  Human  proceeded,  is  presenl  in  the 
will,  either  an  animal,  or  a  shrub,  or  a  holj'  supper,  is  evident  from  this,  thnt 
stone,  those  three  most  universal  things  He  is  the  bread  which  came  down  from 
are  in  a  certain  relation  inscribed  upon  heaven,  John  vi.  He  came  dow'n 
them.  from  heaven  with  the  Divine,  for  it  is 

715.  Since  the  divine  good  and  said.  The  Word  mas  with  God,  ann 
divine  truth  are  the  most  universal  of  God  was  the  Word.  All  things  inert 
all  the  things  of  heaven  and  the  church,  made  by  Him..  And  th,:  Word  beennu 
therefore  also  Melchisedek,  who  repre-  fi^i^h,  i    1,  3,  !4.     And  funher   fr-->ni 


b,C.OOglc 


Conceiving  the  Holy  Supper.  479 

these:  That  the  Father  and  He  are  one,  love,  and  that  perpetual  muliipiicatioi! 
s.  30-  J^hat  all  things  of  the  Father  of  truth  and  thence  of  wisdom,  is  given 
are  His,  iii.  35;  xvi  15.  That  He  with  the  angels,  and  also  it  is  given 
is  in  the  Father  and  the  Father  in  with  men  who  become  angels;  anil 
Him,  siv.  10,  11,  &c.  And  further,  because  the  Lord  is  Love  itself  and 
that  his  Divine  can  no  more  be  sepa-  Wisdom  itself,  it  follows  that  man  has 
rated  from  his  Human  than  the  soul  the  faculty  of  conjoining  himself  to  the 
from  the  body.  Wherefore,  when  it  is  Lord,  and  the  Lord  to  him,  for  ever, 
said  that  the  whole  of  the  Lord,  as  to  But  atill,  because  man  is  finite,  the 
his  Human,  is  in  the  Holy  Supper,  it  Divine  itself  of  the  Lord  cannot  be  con- 
follows  that  his  Divine,  from  which  it  joined  to  him,  but  only  adjoined ;  as 
proceeded,  is  also  there  at  the  same  for  illustration,  the  light  of  the  sun 
time.  Now,  since  his  flesh  signifies  cannot  be  conjoined  to  the  eje,  nor  the 
(he  divine  good  of  his  love,  and  his  sound  of  the  air  conjoined  to  the  ear, 
blood  (he  divine  truth  of  his  wisdom,  but  only  adjoined  to  them,  and  thus 
it  is  manifest  that  the  whole  of  the  give  the  faculty  of  seeing  and  hearing; 
Lord,  both  as  to  the  Divine  and  as  to  for  man  is  not  life  in  himself,  as  the 
the  glorified  Human,  is  omnipresent  in  Lord  is,  even  as  to  the  Human,  (John 
the  holy  supper;  consequently,  that  it  v.  26,1  but  he  is  a  receptacle  of  life; 
is  a  spiritual  eating.  and  life  itself  is  what  is  adjoined  to 

717.  That  the  whole  of  the  Lord's  man,  but  is  not  conjoined.  These 
redemption  is  present  in  the  holy  sup-  things  are  added  in  order  that  it  may 
per  follows,  as  a  consequence,  from  be  understood,  in  what  way  the  whole 
what  has  now  been  said ;  for  where  of  the  Lord,  and  the  whole  of  his  re- 
tlie  whole  of  the  Lord  is,  there  also  is  demption,  is  present  in  the  holy  supper, 
tlie  whole  of  his  redemption  ;  for  He  is,  719.  V.  That  the  Lord  is  present 
as  to  the  Human,  the  Redeemer;  con-  and  opens  Heaven  to  those  who 
sequenOy,  also,  redemption  itself;  not 
any  thing  of  redemption  can  be  absent,  and 
where  lie  is  wholly  present.  Where-  thoe 
fore,  aJI  those  who  worthily  go  to  the  that 
holy  communion,  become  his  redeemed  them^  consrquently,  that  as  Bap- 
ones;  and  because  by  redemption  are  tism  is  an  iNTRODrcTioN  into  the 
meant  deliverance  from  hell,  conjunc-  Chubch,  so  the  Hoi.y  Supper  is  an 
tion  with  Him  and  saJvation  (of  which  Introduction  into  Heaven. 

below,  in  this  chapter,  and  more  fully  in  Who  they  are  that  come  to  the  holy 
t!ie  chapter  concerning  Redemption),  supper  worthily,  is  shown  in  the  two 
therefore  those  fruits  are  ascribed  to  following  articles,  and  at  the  same  time 
man;  not,  indeed,  so  far  as  the  Lord  concerning  those  who  come  unworthily; 
wills,  because  from  his  divine  love  He  for  from  the  one  which  is  affirmed,  the 
wills  to  ascribe  them  all,  but  as  far  as  other  is  known  from  its  opposition, 
man  receives;  and  he  who  receives.  That  the  Lord  is  present  both  with  the 
is  redeemed  in  the  degree  in  which  he  worthy  and  with  the  unworthy,  is  he- 
receives.  Whence  it  is  evident;  that  cause  He  is  omnipresent,  both  in  heav- 
the  etfects  and  fruits  of  the  Lord's  re-  en  and  in  hell,  and  also  in  the  world; 
demption  return  to  those  who  worthily  consequently,  with  the  evil  as  well  as 
approach.  with  the  good  ;  but  with  the  good,  that 

718.  With  every  '^und  min  there  is  is,  the  regenerate.  He  is  present  uni- 
a  faculty  of  receiving  wisdom  from  the  versally  and  particularly,  for  the  Lord 
Lord,  thit  is,  of  multiplying  the  truths  is  in  them  and  they  in  the  Lord,  and 
from  which  it  is,  to  eternity  ;  and  also  of  where  the  Lord  is,  there  is  heaven, 
receiving  love,  that  is,  of  fructifying  Heaven  also  makes  the  body  of  the 
the  goods  irom  which  this  is,  in  like  Lord ;  wherefore,  lo  be  in  his  body,  is 
manner  to  eternity.  This  perpetual  to  be  at  (he  same  time  in  heaven,  Bui 
fructification  of  good   and  thence  of  the  presence  of  the  Lord  with  those 


..gk 


490  Concerning  (he  Holy  Supper. 

who  cMHiie  unworthily,  is  his  universal  ond  sri"  with  him  and  he  with  Mb 
l)ut  not  his  piirticular  presence ;  or.  Rev.  iii.  20,  Wherefore  man  himself 
ivhat  is  the  same,  it  is  his  external  but  is  in  the  fault,  who  does  not  open  tha 
not  his  interna!  presence ;  and  his  uni-  door.  The  case  ts  otherwise  alter 
versal  or  external  presence  causes  man  death  ;  tlien  heaven  is  shut,  and  Js  not 
to  live  as  man,  and  to  enjoy  the  faculty  to  be  opened  to  those  who,  eien  to  the 
■of  knowing,  of  understanding,  and  of  end  of  life,  have  come  to  the  holy  sup- 
speaking  rationally  from  the  under-  per  unwortliily,  for  then  the  interiora 
standing ;  for  man  is  born  for  heaven,  of  their  mind  are  fixed  and  o^labhshed 
and  therefore  also  spiritual,  and  not  721.  That  baplism  is>  an  mfroduo 
like  a  beast,  only  natural.  He  enjoys  tion  into  the  churth,  w  as  shown  in 
also  the  faculty  of  willing  and  of  doing  the  chapter  conceining  Baptj^m  ,  but 
ihose  things  which  the  understanding  that  the  holy  supper  is  an  introduction 
can  know,  understand,  and  thence  into  heaven,  is  evident  from  the  thmgs 
spoak  rationally;  but'if  the  will  reilises  above  said  and  perceived  Those  tno 
obedience  to  the  truly  rational  things  sacraments,  baplism  and  the  holy  sup- 
of  the  understanding,  which  also  are  per,  are  as  it  were  two  gates  to  eternal 
intrinsically  spiritual,  then  the  man  he-  life.  Every  Christian  man  by  baptism, 
comes  external.  Wherefore,  with  those  which  is  the  first  gate,  is  admitted  and 
who  only  understand  what  is  true  and  introduced  into  the  things  which  the 
good,  the  presence  of  the  Lord  is  uni-  church  teaches  from  the  Word  concern- 
versal  or  external;  but  with  those  who  ing  another  life  ;  which  all  are  means  by 
also  will  and  do  what  is  true  and  good,  which  man  may  be  prepared  for  and  led 
the  presence  of  the  Lord  is  both  univer-  to  heaven.  The  other  gate  is  the  holy 
sal  and  particular,  or  both  internal  and  supper,  through  which  every  man  who 
external.  Those  who  only  understand  has  suffered  himself  t»  be  prepared  and 
and  talk  about  truths  and  goods  are  led  by  the  Lord,  is  admitted  and  intro- 
comparatively  the  foolish  virgins,  who  duced  into  heaven.  There  are  no  more 
had  lamps  but  not  oil ;  but  those  who  universal  gates.  These  two  may  be 
not  only  understand  and  talk  about  compared  with  a  prince  born  for  a  king- 
truths  and  goods,  but  also  will  and  do  dom,  in  that  he  is  first  introduced  into 
them,  are  the  prudent  virgins,  who  the  knowledges  which  belong  to  the 
were  admitted  into  the  wedding,  but  office  of  governing,  and  then  follows 
the  former  stood  at  the  door  and  his  coronation  and  government.  They 
knocked,  but  were  not  admitted.  Matt  may  be  compared  also  with  a  son  born 
XXV.  1  to  12.  Hence  it  is  evident  that  to  a  great  inheritance,  who  will  first 
the  Lord  is  present  and  opens  heaven  learn  and  imbue  himself  with  such 
to  those  who  come  worthily  to  the  holy  things  as  pertain  to  the  just  disposition 
supper ;  and  that  He  is  also  present  of  possessions  and  wealth  ;  the  other 
with  those  who  come  unworthily,  but  thing  is  the  possession  and  administra- 
that  he  does  not  open  heaven  to  them.  tion.  They  may  be  compared  also  with 
720.  But  still  it  is  not  to  be  believed  the  building  of  a  house,  and  with  its 
that  the  Lord  shuts  heaven  to  those  being  inhabited ;  and  also  with  the  in- 
who  come  unworthily ;  this  He  does  struction  of  a  man  from  infancy  even 
not  to  any  man  even  to  the  end  of  his  to  the  age  when  he  comes  to  the  exer- 
life  in  the  world  ;  but  that  man  shuts  it  cise  of  his  own  right  and  judgment, 
against  himself  which  he  does  by  the  ind  with  his  rational  and  spiritual  life 
rejection  of  faith  and  by  ei  il  of  life  afterwards :  one  period  necessarily  pre- 
But  still  man  is  contiiioalh  kept  in  a  cedes  that  the  other  may  be  obtained ; 
possible  state  of  repentance  and  con-  for  this  is  not  attainable  without  that, 
version  for  the  Lord  i^  perpetually  By  these  things  it  is  illustrated,  that 
present  and  urges  that  He  miy  be  baptism  and  the  holy  supper  are,  as  il 
received  for  He  «ays  I  trmd  at  ike  were  two  gates,  through  which  man  \i 
door  anii  knn  k  if  any  ono  h  a>  my  introduced  into  eternd  life,  and  that 
voice,  and  open  fhi-  doot    T  irill  ^o  in  alter  the  first  gate,  there  is  a  plain,  over 


^'a'^ 


Concerning  the  Holy  i 


which  he  must  run,  and  that  the  other  is 
the  goal,  where  is  the  prize  to  which  he 
directed  his  course ;  for  the  palm  is  not 
given  till  after  the  contest,  nor  the  re- 
ward til]  after  the  combat. 
.   722.    VI.    That    those    comb    to 


481 

are  every  where  seriously  admoni.ihecl 
to  be  in  charity  by  reconciliation  ami 
repentance ;  of  which  I  shall  here  trans- 
cribe only  these  words  from  the  exlior- 


Hoi,Y 


Ni 


Chari 


That  God,  charity  and  faith  ace  the 
three  universals  of  the  church,  because 
they  are  the  universe!  means  of  salva- 
tion, is  known,     I         1  dg  d      dp 
ceived  by  every  Ch  1  d 

the  Word.     Th     G  /         b       k       1 


—••  The  way  and  mea 

ns,"  to  become 

a  worthy  partaker  of  the  holy  supper. 

"  is,  first,    to  examine 

your  lives   and 

conversations  by  the  ru 

e  of  God's  corn- 

mandments ;  and  whereinsoever  ye  shall 

perceive  yourselves  to 

have  offended, 

either  by  will,  word,  o 

deed,  there  to 

bewail  your  own  sinfulness,  and  to  con- 

" 

■       •"    '      ■  ' 

have    religion, 
church  in  him 

Wherefore,  he     I 


If 


1   d 


f    I 
h    h 


h     h  ly 
supper,  and  doe  k       I  d     G    1 

profanes  it ;  fo    1  h    h      } 

the  bread    and  w  d  h 

with  the  tongue     b      h    m     1    h    k 
What    is   this  b  dl  ny? 

And    how  do  th  y  d  ff     f  1 

things  upon  my     b!         Y      I  d     h 
lest  I  should  b  d  by   h    p 

hood,  and  thenc    by  h       Ig        f  h 
famous  crime  of  b  I  Tl 

after  the  acknowledgment  of  God, 
Charity  is  another  means  which  causes 
one  to  come  worthily,  is  evident  both 
from  the  Word  and  from  the  exhortations 
read  before  coming  to  the  communion 
in  the  whole  Christian  world.  From  the 
Word:  that  the  first  commandment 
and  precept  is,  that  men  should  love  God 
above  all  things,  and  the  neighbor  as 
themselves,  MaU.  xxii.  34  to  39 ;  Luke 
X.  25  to  28.  And  also  Paul  says,  that 
tka-e  are  three  things  which  contribute 
to  salvation,  and  that  the  greatest  of 
them  is  charity,  1  Cor.  siii.  13.  As 
also  from  these,  We  know  that  God 
he.aretk  not  sinners;  but  if  any  one 
worsMppeth  Ood  and  doeth  Ms  will,  him 
He  keareth,  John  is.  31.  Every  tree 
that  produeeth  not  good  fruit,  is  cut 
down  and  cast  into  the  fire,  Matt.  vii. 
19,  20  ;     Luke  iii.    8,  9 :     From  the 

]\N  world;  in  those  the  people 
61 


b 

Ik                 dy        t 

h 

h          ff    d  d  y 

h 

f  g                   G  d 

h 

h 

com 

d    h        1 

f  C  d 
W    d 


y    f }      b       bl    pi 
h    d  Id         f  1 

adulterer,  or  be  in  malice  or  envy,  or  in 
any  other  grievous  crime,  repent  ye  ol 
your  sins,  or  else  come  not  to  thai  holy 
table; lest,  after  the  taking  of  that  holy 
sacrament,  the  devil  enter  into  you,  as 
he  entered  into  Judas,  and  fill  you  full 
of  all  iniquities,  and  bring  you  to  de- 
struction both  of  body  and  soul."  That 
Faith  in  tlte  Lord  is  a  third  means 
of  the  worthy  participation  of  the  holy 
supper,  is  because  charity  and  faith 
make  one,  like  heat  and  light  in  the 
time  of  spring,  from  which  two  con- 
joined, every  tree  springs  forth  afresh; 
in  Hke  manner,  from  spiritual  heat,  which 
is  charity,  and  from  spiritual  light,  which 
is  the  truth  of  faith,  every  man  lives. 
That  faith  in  the  Lord  does  this,  is  evi- 
dent  from  these  passages ;  He  that  be- 
Keveth  in  jHe  shall  never  die,  but  shnU 
live,  John  xi.  25,  26.  17iis  is  the  toill 
of  the  Father,  that  every  one  that  be- 
lieoeth  in  the  San  should  have  ctema. 
life,  vi.  40.     God  so  loved  the  world 


ugk 


4&2  Cjncermng  the  Ifoly  Supper, 

that  He  gavelds  only-begotten  Son,fliat  honored  as    itinces,  l>ecaii?e  they  a'r* 

every  one  that  believcth  in  Him  might  sons  of  the  greatest  King  ;  and  after- 

kane  eternal  life,  iii.  15,  16.     He  that  wards  the}'  sit  down  daily  with  Abra- 

believeth  in  the  Son  hath  eternal  life;  ham,  Isaac  and  Jacob,  Matt.  viii.  11^ 

but  he  that  believeth  not  the  Son  shall  by  whom  is  meant  the  Lord  as  to  the 

not  see  l^e,  but  the  anger  of  God  abid-  celestial   Divine,  the   spiritual   Divine 

eth  on  Mm,  iii.  36.     We  are  in  the  truth,  and  the  natural  Divine.     Those  same 

in  the  Stm  of  God,  Jestts  Christ :  this  things  may  be  compared  also  with  wed- 

is  the  true  Gad  and  eternal  life,  I  John  dings  on  earth,  to  which  no  others  are 

V.  20,  21,  invited  than  the  relations,  kindred  and 

723.  It  was  shown  in  the  chapter  friends  ot  the  bridegroom  and  the  bnde, 
concerning  Reformation  and  Regen-  if  any  other  one  enters,  he  is  admitted, 
ERATioN,  that  man  is  regenerated  by  indeed,  but  because  he  ha^  no  place  al 
these  three,  the  Lord,  charity  and  faith,  the  table,  he  retires  It  is  similai  with 
as  one  ;  and  that  olie  cannot  come  into  those  iiho  are  called  to  the  marriage 
heaven,  unless  he  be  regenerated,  of  the  Lord,  as  bridegroom,  with  the 
wherefore  the  Lord  can  open  heaven  to  ohorch.  is  bride ,  among  whoni  those 
no  others  than  the  regenerate,  and  after  are  relations,  kindred  and  friends,  who 
natural  death  introdurtion  into  it  is  derive  their  lineage  by  regeneration 
given  to  no  others  By  the  regenerate  from  the  Lord  Moreoier,  who  in  the 
who  come  worthdy,  are  meant  those  worldisinitiatedmtothefriendshipof an- 
who  are  internally  in  those  three  essen-  other,  unless  he  trusts  him  with  a  sincere 
tials  of  the  church  and  heaven,  but  not  heart,  and  does  his  will  1  This  one,  and 
those  who  are  only  externally ;  for  these  not  others,  he  reckons  among  his  friends, 
do  not  confess  the  Lord  with  the  soul,  and  intrusts  to  hiin  his  possessions, 
but  only  with  the  tongue  ;  and  they  do  725.  VII.  That  those  who  come 
not  exercise  charity  towards  the  neigh-  to  the  Holy  Supper  woRTirii,Y,  are 
bor  with  the  heart,  but  only  with  the  in  the  Lord  and  the  Lord  in  them  ; 
body.  Such  are  all  who  work  iniquity,  consequently,  that  Conjunction 
according  to  these  words  of  the  Lord ;  with  the  Lord  is  effected  by  the 
Then  ye  will  begin  to  say.  Lord,  we  Holy  Supper. 

have  eaten  and  drunk  in  thy  presence ;        That  those  come  to  the  Holy  Supper 

but  T  shall  say  t.o  you,  I  know  you  not  worthily  who  are  in  faith  in  the  Lord, 

whence  ye  are ;  depart  fr<m  Me,  all  ye  and  in  charity  towards   the  neighbor, 

workers  of  iniquity,  Luke  xiii.  26,  27.  and  that  the  truths  of  faith  set  forth 

724.  These  things,  like  the  former,  the  presence  of  the  Lord,  and  the  goods 
may  be  illustrated  by  various  things  of  charity,  together  with  faith,  conjunc- 
which  agree  and  also  correspond,  as  tion,  has  been  demonstrated  above  in 
by  these  :  That  no  others  are  admit-  several  chapters ;  from  which  it  follows, 
ted  to  the  table  of  an  emperor  or  a  that  those  who  come  to  the  holy  supper 
king,  than  those  who  are  in  high  office  worthily,  are  conjoined  to  the  Lord,  and 
and  dignity ;  and  that  these  also,  be-  those  who  are  conjoined  to  the  Lord  are 
fore  they  come,  clotle  themsehes  with  in  Him  and  He  in  them.  That  this  ia 
suitable  garments  and  adorn  the mseh  es  the  case  with  those  who  come  worthily, 
with  the  badges  of  their  office  that  the  Lord  himself  declares  in  John,  in 
they  may  come  icceptablj  and  be  these  words;  He  that  eatefk  my  fiesh 
favored.  Why  not  when  they  come  and  dnnketk  my  blood,  abidefh  in  Me 
to  the  table  of  the  Lord  who  is  the  and  I  tn  him,  vi.  66.  That  this  is  con- 
Lord  of  lords  and  King  of  kingf  Rev  junction  with  the  Lord,  He  also  teaches 
xvii,  14,  to  which  all  are  called  and  elsewhere  in  the  same ;  Abide  in  Me 
invited  ;  but  those  only  who  ire  spirit  and  I  m  you ;  he  that  abideth  in  Me 
ually  worthy,  and  clothed  in  honorable  and  I  m  him,  tlie  same  beareth  mueh 
apparel,  after  they  rise  up  fomtheta  fruit  \v  4,5;  and  Rev.  iii.'20.  What 
ble,  are  admitted  into  the  pahcps  of  else  is  conjunction  with  the  Lord,  but 
heaven,  and  into  the  jjjs  there    and    being  among  those  who  are  in  his  body  * 


^'a'^ 


Concerning  the  Iloh/  Si'ppfr 


And  those  constitute  liis  body,  who  bn 
lieve  ill  Him  and  do  his  will.  His  will 
IS  the  exercise  of  charity  according  to 
the  trr'.ths  of  faith. 

726.  Tnat  without  conjunction  with 
the  Tiord,  eternal  life  and  salvation  can- 
not be  given,  is  because  He  is  both 
That  He  is  bternai.  Life,  is  clearly 
(iVident  from  passages  from  the  Word, 
and  from  this  in  John  :  Jesus  Ckrtit  is 
the  true  Qod,  and  eternal  Life,  1  John  v 
21.  That  He  is  Salvation,  is  because 
this  and  eternal  life  are  one  His 
name  Jesus  also  signifies  salvation,  and 
thence,  in  the  whole  Christian  world, 
He  is  called  the  Savior.  But  still  no 
others  come  worthily  to  the  holy  sup- 
per, but  those  who  are  interiorly  con- 
joined to  the  Lord,  and  those  are  in- 
teriorly conjoined  who  are  regenerate  ; 
but  who  the  regenerate  are  was  shown  in 
the  chapter  concerning  Reformation 
Aivn  Regeneration.  Besides,  there 
are  many  who  confess  the  Lord  and 
who  do  good  to  the  neighbor  ;  but  if 
they  do  not  do  this  from  love  towards 
the  neighbor  and  from  faith  in  the  Lord, 
they  are  not  regenerate ;  for  they  do 
good  to  the  neighbor  only  for  reasons 
which  regard  the  world  and  themselves, 
but  not  the  neighbor  as  the  neighbor. 
The  works  of  these  are  merely  natural, 
which  do  not  inwardly  contain  in  them 
any  thing  spiritual;  for  they  confess 
the  Lord  only  with  the  mouth  and  lips, 
from  which  the  heart  is  far  distant. 
Love  itself  towards  the  neighbor,  and 
faith  itself,  are  from  the  Lord  alone  ; 
and  both  are  given  to  man,  while,  from 
his  own  free  choice,  he  does  good  to  the 
neighbor,  and  believes  truths  rationally, 
and  looks  to  the  Lord,  and  does  these 
three  things  on  account  of  the  com- 
mandments in  the  Word  ;  then  the 
Lord  implants  charity  and  faith  in  the 
midst  of  him,  and  makes  both  spiritual. 
Thus  the  Lord  conjoins  man  to  Him- 
self, and  man  himself  to  the  Lord  ;  for 
there  is  no  conjunction,  unless  it  be 
made  reciprocally.  But  these  things 
have  been  fully  shown  in  the  chapters 
concerning  Charity,  Faith,  Free 
Agf.noy  and  Regeneration. 

727.  It  is  known  that  conjunctions 
e  made  in  the  world 


483 

b)  mutations  to  tables  and  by  feasts, 
tor  thereby  the  person  who  invites  in- 
tenda  something  which  contributes  to 
some  end,  whioh  respects  agreement 
or  friend'ihip,  much  more  the  Invita- 
tions which  have  spiritual  things  for  an 
end  The  feasts  m  the  ancient  cliurches 
were  feasts  of  charity;  in  like  manner 
in  the  primitive  Christian  church,  in 
which  they  encouraged  one  another  to 
continue  in  the  worship  of  the  Lord, 
from  a  sincere  hearL  The  sons  of  Is- 
rael s  eatm^  together  of  the  sacrifices 
near  the  tabernacle,  signified  nothing 
else  than  unanimity  in  the  worship  of 
Jehovah ;  wherefore,  the  flesh  which 
was  eaten  was  called  holy,  Jer,  si. 
15;  Hag.  ii.  J2;  and  in  many  other 
places,  because  it  was  a  part  of  the  sacri- 
fice ;  why  not  the  bread  and  wine  and 
the  paschal  flesh,  at  the  supper  of  the 
Lord,  who  offered  Himself  a  sacrifice 
for  the  sins  of  the  whole  world  1  More- 
over, conjunction  with  the  Lord,  by 
means  of  the  holy  supper,  may  be  illus- 
trated by  the  conjunction  of  families 
from  one  common  father ;  from  him  de- 
scend those  who  are  related  by  blood, 
and  in  order  kindred  and  relations,  and 
they  all  derive  something  from  the  first 
stock;  but  they  do  not  thus  derive 
flesh  and  blood,  but  from  the  flesh  and 
blood,  thus  asoul  and  thence  an  Inclina- 
tion to  similar  things,  by  which  they  are 
conjoined.  The  conjunction  itself  also 
appears  generally  in  the  faces  and  aNs 
in  the  manners,  and  thence  they  are 
called  one  flesh,  as  Gen.  xxix.  14; 
xxsvii.  27;  2  Sam  v  1;  xix  12,  13; 
and  elsewhere  The  case  is  similar 
with  conjunction  with  the  Lord,  who  is 
the  Father  of  all  the  faithful  and  the 
blessed;  conjunUion  with  Him  is  ef- 
fected by  means  of  love  and  faith,  by 
which  two  are  called  one  flesh  Thence 
it  is,  that  He  said,  Ht  that  ecUetk  my 
fiesh  and  drinketh  my  blood,  ahideth  in 
Me  and  I  in  him.  Who  does  nin  see 
that  bread  and  wine  does  not  effect  IhiSj 
but  that  it  is  effected  by  the  good  of  love 
which  is  meant  by  bread,  and  by  the 
truth  of  faith  which  is  meant  by  wine, 
which  are  the  Lord's  own,  and  from 
Him  alone  they  proceed  and  are  eoin- 
Ali   conjunction    aho   is 


..gk 


"4S4  Concerning  the  Holy  Sapper. 

effected  \y\  \-\\    ;  and  love  is  not  lore  by  the  Lord  by  means  of  baptism ;  for 

without   conhdence.     Those    who  be-  as  it  was  shown  in  the  chapter  concern 

lieve  that  the  bread  is  flesh,  and  the  \ng\>a]p\\sm,  baptism  is  on  ititroducUon 

wine    blood,    and   cannot   elerate   the  into  t/ie  Christian  church,  and  at  the 

thought  further,  may   remain  in  that  sometime  cm  insertion a^aonff  Christians 

belief  but  no  otherwise  than  that  the  in  the  spiritual  world;  and  the  church 

moat  holy  thing  which  effects  conjunc-  andheaven there areone;  wherefore, for 

on  H  ith  the  Lord,  is  what  is  attributed  those  there,  introduction  into  the  church 

and  appropriated  Co  man  as  his,  although  is  also  into  heaven,  and  these,  because 

t  continually  remains  the  Lord's.  they  are  educated  under  the  auspices  ol 

728.  VIII.  That  the  Holv  Sup-  the  Lord,  are  regenerated  more  and 
PER  IS  TO  THOSE  WHO  COME  TO  IT  more,  and  become  his  Children  ;  for  they 
WORTHILY  Aa  A  Signing  and  Seal  know  no  other  father.  But  infants  and 
THAT  THEY  ARE  THE  SoNS  OP  GoD.  children,  bom    out  of   the    Christian 

That  the  holy  supper  is  to  those  who  church,  are  introduced  by  other  means, 
come  to  it  worthily  a  signing  and  seal  than  by  baptism,  into  the  heaven,  des- 
that  they  are  the  sons  of  God,  is  be-  ignated  for  their  religion,  after  the  re- 
cause,  as  was  said  above,  the  Lord  is  ception  of  faith  in  tile  Lord ;  but  they 
then  present,  and  introduces  into  heav-  are  not  mixed  with  those  who  are  in  the 
en  those  who  are  born  of  Him,  that  is.  Christian  heaven.  For  there  is  not  any 
the  regenerate.  That  the  holy  sup-  nation  in  all  the  world  which  may  not 
perdoes  this,  is  because  the  Lord  IS  then  be  saced,  if  they  acknowledge  a  God 
present  also  as  to  his  Human ;  for  it  and  live  well ;  for  the  Ijord  redeemed 
was  shown  above,  that  the  whole  of  the  them  all,  and  man  is  born  spiritual,  by 
Lord  is  present  in  the  holy  supper,  and  which  he  has  the  faculty  of  receiving 
the  whole  of  his  redemption  ;  for  He  the  gift  of  redemption.  Those  who  re- 
says  of  the  bread.  This  is  my  body,  ceive  the  Lord,  that  is,  have  faith  in 
and  of  the  wine,  This  is  my  blood  ;  Him,  and  are  not  in  evils  of  life,  are 
consequently.  He  admits  them  then  into  called  sons  op  Gon,  and  born  of  God, 
his  body;  and  the  church  and  heaven  John  i.  13,  IS;  xi.  53;  and  also  sons 
constitute  his  body.  When  man  is  be-  of  the  iungoom.  Matt.  xiii.  38;  and 
ing  regenerated,  the  Lord  is  indeed  likewise  heirs,  xix.  29 ;  xxv.  34.  The 
present,  and  by  his  divine  operation  disciples  of  the  Lord  are  also  called 
prepares  man  for  heaven;  but  that  he  sows,  ix.  15;  and  so  are  all  the  an- 
may  actually  enter,  man  must  actually  gels.  Job  i.  6 ;  ii.  1. 
present  himself  to  the  Lord;  and  730.  It  is  with  the  holy  supper  as 
because  the  Lord  actually  presents  with  a  covenant,  which,  after  the  arti- 
Himself  to  man,  man  must  actually  re-  cles  are  agreed  upon,  is  ratified  and 
.  ceive  Him,  not,  indeed,  as  He  hung  on  sealed  up  with  a  seal.  That  the  blood 
the  cross,  but  as  He  is  in  his  glorified  of  the  Lord  is  a  covenant  He  himsell 
Human,  in  which  He  is  present ;  and  teaches ;  for  He  said,  when  lie  took 
the  body  of  this  is  divine  good,  and  its  the  cup  and  gave.  Drink  ye  all  of  it; 
blood  is  divine  truth :  these  are  given  to  this  is  my  blood,  that  of  the  New  Tes- 
man,  and  by  them  he  is  regenerated,  tainent,  Matt,  xxvii.  28;  Mark  xiv. 
and  is  in  the  Lord  and  the  Lord  in  him  ;  24;  Luke  xxii.  20.  The  NewTesta- 
for,  as  was  shown  above.the  eating  which  ment  is  the  New  Covenant ;  wherefore, 
is  exhibited  in  the  holy  supper  is  a  spirit-  the  Word  written  by  the  prophets  be- 
ualealing.  Fromthesethingsrightlyper-  fore  the  coming  of  the  Lord  is  called 
ceived,  it  is  evident,  that  the  holy  sup-  the  Old  Testament  and  Covenant;  ana 
per  is  a  signing  and  seal  that  those  who  the  Word  written  bv  the  evangelists 
come  to  it  worthily  are  the  sons  of  God.  and  apostles,  after  his  coming,  the  New 

729.  But  those  who  die  in  infancy  Testament  or  Covenant.  That  the 
or  childhood,  and  thus  do  not  attain  divine  truth  of  the  Word  is  meant  by 
such  an  age  that  they  can  worthily  blood,  and  likewise  by  the  wine,  in  th« 
c<Hnelo  the  holy  supper,  are  introduced  holy  supper,  may  he  seen  above  in  ar 


^'a'^ 


Concernmi^    iht.  H)!j   ^upptr  485 

tide  ii.  n.  706,  708;  and  the  Word  i'  erect  on  hia  leel   he  went  hither  anil 

tiie  covenant  itself,  which  the  Lord  has  thither     and  then  seeing  me,  directed 

made  with  man,  and  man  with  the  Lord,  his  steps  towards  me      I  was  in  the 

for  the  Lord  descended  as  the  Word  spirit  and  m  it  was  standing  on  a  hil, 

tliat  is,  as  the  Divine  Truth.     And  be  in  the  southern  quarter     and  when  he 

cause  this  b  his  blood,  therefore  blood,  was  near  I  spoke  to  him,  and  asked, 
m  the  Israelitish  church,  which  was  rpp-       What  is  the  matter  nowT     I  heard 

lesentative  of  the  Christian  church  was  the  oundof  yourtiumpet  and  saw  your 

callpd  THE  BLOOD  OP  THE  covBVANT  descent  Ehrjugh  the  air        The  angel 

Exod.  xxiv.  7,  8;  Zech.  ix.  11     and  answered      lam  sent  to  call  together 

the  Lord,  the  Covenant  op  the  pb>  the  mo  t  celebrated  for  erudition,  the 

PLE,  Isaiah  xlii.  6;  xlix.  8,  Jer  x\xi  most  acute  in  genius    and   the   most 

31   to  84;  Psalm  cxi.  9.     It  is   ilw  emment  in  reputation  lor  wisdom,  that 

according  to  the  order  in  the  world  are  from  the  kingdoms  of  the  Christian 

that  a  covenant  should   be  signed  and  worldonthisearth    that  (hey  may  come 

sealed  in  order  that  there  may  be  any  together  upon  this  hill  where  you  are 

certainty,  and  that  that  should  fallow  staying  and  disclose  their  minds,  what 

after  deliberate  acts.     What  is  a  com  they  in  the  world  had  thought,  under- 

misston  or  a  will,  unless  it  be  sealed?  stood  and  lasted  of  Heavenly  Jov  and 

What  is  the  decision  of  a  judge,  with-  of  Ltehnal  Happiness.      The  cause 

out    the     sentence     subscribed,    that  of  my  being  sent  is  this;  that  some  new 

the     judgment    may    be    established?  comers  from  the  world,  being  admitted 

What  is  a  high  office  in  a  kingdom,  into  our  heavenly  society,  which  is  in 

witJiout  a  diploma  1     What  is  promo-  the  east,  related  that  not  a  single  one 

tioii  to  any  office,  without  confirmation!  in   the  whole  Chrisfian  world  knows 

What  is  the  possession  of  a  house  with-  what  heavenly  joy  is,  and  what  eternal 

out  a  purchase,  or  agreement  with  the  happiness  is,  thus  what  heaven  is.     At 

owner  ?     What  is  a  progression  to  any  this,    my    brethren    and    companions 

end,  or  running  to  any  goal,  and  thus  greatly  wondered ;  and  they  said  to  me, 

for  a  prize,  if  there  is  not  any  end  or  '  Descend,  convoke  and  assemble  the 

goal,  where  one  will  obtain  the  prize,  wisest  in   the   world   of    spirits,   into 

and  unless  the  judge  has  in  some  man-  which    all    mortals   are  first  gathered 

ner  made  his  wager  sure?     But  these  together  after  their  departure  fioin  the 

last  things  are  added  only  for  the  sake  natural  world,  in  order  that,  from  the 

of  illustration, that  it  maybe  perceived  mouth  of  many,  we  may   be  assured 

even  by  the  simple,  that  the  holy  sup-  whether  it  is  true,  that  Christiana  are 

per  is  as  it  were  a  signing,  a  seal,  a  tick-  in  such  thick  darkness  and  profound 

et,  and  the  witnessing  of  a  commission,  ignorance  concerning  the  fiiture  life.' " 

even  before  the  angels,  that  they  are  And  he  said  to  me,  "  Wait  a  while,  and 

the  sons  of  God ;  and  moreover  as  a  you  will    see  companies  of  the   wise 

key  to  the  house  in  heaven  where  they  flowing  hither:  the  Lord  will  prepare 

will  dwell  to  eternity.  a  house    of   meeting  for   them."      I 

waited,  and  behold,  after  half  an  hour, 

I  saw  two  troops  from  the  north,  two 
731.  Once  an  angcl  was  seen  by  from  the  west,  and  two  from  the  south ; 
me,  flying  under  the  eastern  heaven,  and  as  they  came,  they  were  introduced 
who  held  a  trumpet  in  his  hand  and  to  by  the  angel  of  the  trumpet  into  the 
his  mouth,  and  sounded  towards  the  house  prepared,  and  there  occupied 
north,  towards  the  west,  and  towards  the  the  places  designated  for  them  accord- 
south.  He  had  on  a  robe  which  flowed  ing  to  the  quarters.  There  were  six 
backwards,  as  he  flew,  and  was  girded  troops  or  companies  ;  a  seventh  was 
with  a  belt  of  carbuncles  and  sapphires,  from  the  east,  which,  on  account  of  the 
its  it  were,  flaming  and  shining.  He  light,  was  not  seen  by  the  rest.  Afier 
flew  downwards,  and  gently  alighted  they  had  assembled,  the  angel  opened 
on  the  earth,  near  the  spot  where  I  the  cause  of  their  being  called  together, 
was.     A  s  soon  as  he  touclied  the  earth,  and  requested  that  the  coniRaeies    in 

tlostecbX-OOglC 


eonside 

P 

732.    A 

h    F 

COMPAN        Wh     fa  W 

h    n 

said,  "Th 

nd         n 

happiness 

h    h 

of  heav  n 

h 

enters  h 

a. 

n         n      ts 

festivitie 

Q 

a  wedd  ng 

Is  not  h 

be 

bo 

tlius  in  place 

'  And 

are  there  not  there 

and  not   el^iewhere 

enjoyments   upon 

enjoyments  a 

nd  pie 

ur  s  upon  pleas 

t86  Concerning  the  Holy  Svpper. 

order  would  bring  forth  their  wisdom  music,  the  sweetes  songs  being  suna 
concerning  Heavenly  Joy  and  con-  at  intervals ;  and  finally,  in  the  evening, 
cerning  Eternal  Happiness.  And  there  will  be  shows  of  persons  masked; 
then  each  company  formed  itself  into  a  and  after  this  feasts  again,  and  thus 
circle,  their  faces  being  turned  to  faces,  every  day  to  eternity  t"  When  they 
that  they     g  1    d        d    his,  the  Fourth  Company, 

ideas  ei  d  n    h  as  the  second  from  the  western 

d  clared  their  sentiments,  say- 
W    have  entertained  many  ideas 
g  heavenly  joy  and   eternal 
pp  and  we  have  examined  va- 

u  and  compared  them  one  with 

ai     h        nd  have  concluded  that  heav- 
re  paradisiacal  joy<i     What 
h  but  a  paradise,  which  extends 

ast  to  the  west,  and  from  the 
h  he  north,  having  in  it  trees 
ni  nd  flowers  of  delight,  in  the 
d  vhich  is  the  magnifiient  tree 

of"  life,  around  which  the  blessed  will 
hit,  eating  fruits  of  delicate  flavor,  and 
adorned  with  garlands  of  flowers  of  the 
Into  the^e  man  is  brtught  as  bweetest  odor?  And  as  these  fruits 
to  everj  perception  of  the  mind  and  and  flowers,  by  the  genial  influences 
as  to  e*  ery  sensation  ot  the  bodj  hxira  of  a  perpetual  spring,  are  produced  and 
the  fulness  ot  the  joys  ot  that  place  reproduced  every  day,  with  infinite 
when  he  Is  brought  into  heaven  variety;  and  as  the  mind  is  continually 
Wherefore  heavenly  happiness  which  renovated  by  their  perpetual  growth 
js  also  eternil  is  nothing  else  than  ad  and  bloom,  and  at  the  same  time  by 
mission  into  lieaiei  and  admission  is  the  vernal  temperatureof  the  air ;  itcan- 
ot  divine  grace. '  When  they  had  said  not  but  daily  imbibe  and  respire  new 
this,  the  OTHER  Company  from  the  joys,  and  thence  be  brought  back  to 
north,  from  their  wisdom,  expressed  this  the  bloom  of  life,  and  through  this  to 
npinion  :  "Heavenly  joy  and  eternal  the  primitive  state,  in  which  Adam 
.lappiness  are  nothing  else  than  the  and  his  wife  were  created,  and  thus  b  ! 
most  delightful  intercourse  with  angels  sent  back  into  their  paradise,  which 
and  the  sweetest  conversations  with  was  transferred  from  earth  to  heaven." 
them,  by  which  their  faces  are  contin-  The  Fifth  Company,  which  was  the 
ually  kept  expanded  in  gladness,  and  first  of  the  ingenious  from  the  southern 
the  mouths  of  the  whole  company  in  quarter,  expressed  this  opinion :  "Heav- 
pleasant  smiles  from  entertaining  and  enly  joys  and  eternal  happiness  are 
facetious  discourse ;  and  what  are  nothing  else  than  supereminent  domin- 
heavenly  joys,  but  the  variationsof  such  ions  and  immense  riches,  and  thence 
things  to  eternity  1 "  The  Third  Com-  moie  than  royal  magnificence,  and  the 
PA  NY,  which  was  the  first  of  the  wise,  most  dazzling  splendor.  That  the  joys 
from  the  western  quarter,  from  the  of  heaven,  and  the  continual  fruition 
thoughts  of  their  affections,  uttered  of  these  joys,  which  is  eternal  happiness, 
this :  "  What  else  is  heavenly  joy  and  are  those  things,  we  clearly  saw  from 
eternal  happiness,  than  feasting  with  those  in  the  former  world  who  fwssessed 
Abraham,  Isaac  and  Jacob, upon  whose  them;  and  also  from  this,  that  the 
tables  there  will  be  rich  and  delicate  happy  in  heaven  are  to  reign  with  the 
food,  and  generous  and  noble  wines ;  Lord,  and  to  be  kings  and  princes,  he- 
and  after  the  feasts,  sports  and  dances  cause  they  are  the  sons  of  Him  who  is 
of  virgins  and  young  men,  dancing  to  King  of  kings,  and  Lord  of  lords  ;  and 
concerts    of   vocal    and    instrumental    that  they  are  to  sit  upon  thrones,  md 


lostecb,  Cookie 


Concerning  the  Holy  Supper.  487 

Ihat  tlie  angels  are  to  minister  to  them,  angels  said  to  the  aagel  ol  tlie  trumiiet. 
The  magiiiliceuce  of  beaven  we  clearly  "  You  know  that  every  man  who  had  de- 
saw  from  this,  that  the  New  Jerusalem,  sired  heaven,  and  had  thought  any 
by  which  is  described  the  glory  of  thing  certain  concerniag  the  joys  there, 
heaven,  is  to  bave  gates,  each  of  which  after  death,  is  introduced  into  the  joys 
will  be  one  pearl,  and  streete  of  pure  of  his  imagination ;  and  that,  after  they 
gold,  and  a  wall  founded  upon  precious  have  experienced  what  tliose  joys  are 
stones ;  consequentiy,  that  every  one  that  they  are  according  to  the  vain 
who  is  received  into  heaven,  has  a  ideas  of  their  mind,  and  according  to 
palace  of  his  own  glittering  with  gold  the  deliriums  of  their  fintasy  they  are 
and  precious  stones,  and  a  don 

which  will  pass  in  order  from  mo  boa 

another.     And  because  we  knoi  b 

there  are,  in  such  things,  innat  bo  co 

and  inherent  happiness,  and  th  g       P^ 

promises  of  God  are  irrefragab  H       g 

could  not  deduce  the  most  happ 

of  heavenly  life  from  any  otlier  so  all      to 

After  this,  the  Suth  Company,  F 

was  the  second  from  the  eoutberii  tc 

'er,   lifted   up  their   voice,  and 

"  The  joy  of  heaven  and  its  e  H       g     ai  g 

bappiness  are  nothing  else  than  d 

petual  glorification  of  God,  a 
ceasing  festival,  and  most  blesse 
ship,  with  songs  and  jubilees ;  an 

a  constant  elevation  of  the  heart  to  G         an  co 

with  full  confidence  of  his  acceptance  the  angel  introduced  to  companies  m 
of  prayers  and  praises,  on  account  of  the  northern  quarter,  who  in  the  former 
the  divine  manitieence  of  their  blessed-  world  had  entertained  no  other  ideas 
ness."  Some  of  the  company  added,  of  the  joys  of  heaven.  There  was  there 
"  Tbat  this  glorification  is  to  he  a  '       h  '        h"  h        1 

panied  with  magnificent  illumin  g 

and  with  t  "  ' 


vith  processions  of  pomp,  the  g 
priest  going  before  with  a  great  tn  m 
the  primates  and  officers  of  diff 
degrees  following  him,  and  after  se 

men   with    palms,   and    women  -iq 
golden  images  in  their  hands."  y  co  h  m 

733.  The  Sbventh  Company,  w 
on  account  of  its  light,  was  not  se  p 

the  rest,  was  from  the  east  of  heaven ;  the  company  were  expanded  with  smiles 

the  angels  were  of  the    same  society  of  mirth ;    in   other   apartments  they 

as  the  angel  of  the  trumpet.     They,  spoke  of  the  news,  concerning  courts, 

when  Ihey  heard  in  heaven,  that  not  a  concerning  ministries,  concerning  state 

single  one  in  the  Christian  world  knew  policy,  concerning  various  things  which 

what  heavenly  joy  and  eternal  happi-  had    emanated    from   privy   councils, 

tiess  were,  said  one  to  another,  "  Sure-  together  with   reasonings  and  conjec- 

y  this  cannot  be  true ;  it  is  impossible  tures  concerning  the  events  ;  in  otliers 

that    Christians    should    be    in    such  concerning  trade ;  in  others  concerning 

thick   darkness,   and    in   such    stupor  subjects  of  literature ;  in  others  about 

of  mind.     Let  us  also  go  down   and  such  things  as  are  of  civil  prudence 

hear  whether  it  be  true,  and  if  it  be  so,  and  moral  life;    in  others  concerning 

it  is  indeed  a  prodigy."     Then  those  the  affairs  of  the  church  and  concerning 


b,  Google 


488  Concermng  the  Holy  Supper. 

sects;   &.C.     It  was  given  me  to  look  them  after  thej  have  performed  uses  in' 

intotliat  house,  and  I  saw  them  run-  their  offices  and  in  their  empjoj'ments. 

ning   atxiut  from    one    apartment    to  From  these  there  is  a  soul  and  life  in 

•mother,  seeliing  for  some  to  sympathize  all  their  joys  and  entertammenis  j  bui 

with  their  affection,  and  thence  to  par-  if  you  take  away  that  soul  or  life,  the 

ticipate  of  their  joy.     And  in  the  com-  accessory  joys    gradually   become   no 

panies  I  saw  three  kinds  of  persons,  joys ;  but  first  they  become  indifferent, 

some,  as  it  v/stb,  panting  to  speak,  some  then,  as  it  were,  worthless,  and  finally 

desiring  to  ask  questions,  and    some  sad  and    anxious."     This  being  said, 

eager  to  hear.     The  house  hiid  four  the  door  was  opened,  and  those  who 

doors,  one  on  each  side ;  and  I  observ-  sat  there  leaped  out,  and  ran  home, 

ed  that  many  were  leaving  the  com-  each  to  his  office  and  to  his  employment; 

Eany  and  hastening  to  go  out.     I  fol-  and  they  were  re&eshed. 
iwed  some  to  the  east  door,  and  saw        735.  After  this,  the  angel  addressed 

some  sitting  near  it  with  sad  faces,  and  those   who   had  formed  to  themselves 

I  went  to  them  and  asked  why  they  sat  the  idea  concerning  the  joys  of  heaven, 

so  sad;  and  they  replied,  "The  doors  of  and  concerning  eternal  happiness,  that 

this  house  are  kept  shut  for  those  who  they   would  consist   in   feasting    with 

would  go  out;  and  now  it  is  the  third  Abraham,  Isaac  and  Jacob;  and,  afler 

day  since  we   entered,  and  we  have  the  feasts,  in  games  and  shows,  and 

exhausted  the  life  of  our  desire  in  com-  feasts  again,,  and  so  to  eternity.     And 

pany  and  conversation,  and  we    have  he  said  to  them, "  Follow  me,  and  I  will 

become  so  tired   of  continual  talking  introduce  you  into  the  felicities  of  youi 

that  we  can  scarcely  bear  to  hear  the  joys."     And  he  led  them  through  a 

noise  of  their  talk.     Wherefore,  from  grove  into  a  plain  covered  over  with 

weajiness,  we  betook  ourselves  to  this  a  floor,  upon   which   were  set  tables. 

door  and  knocked ;  but  tl)e  answer  to  fifteen  on  one  side  and  iifteen  on  the 

us  is,  '  That  the  doors  of  this  house  other ;    and  they  asked  why  there  were 

are  not  opened  for  those  who  would  go  so    many    tables.       And    the    angel 

out,  but  for  those  who  would  come  in.  answered,  "The  6r3t   table  is  Abra- 

Stay  and   enjoy  the  joys  of  heaven.'  ham's,  the   second   Isaac's,  the  third 

From  which  answers  we  have  concluded  Jacob's ;  and  next  to  f  hem,  in  a  series, 

that  we  are  to  remain  here  to  eternity,  are  the  tables  of  the  twelve  apostles : 

Thence  sadness  seized  our  minds,  and  on  the  other  side  are  the  same  number 

now  our  breast  begins  to  be  contracted,  of  tables  for  their  wives ;  the  three  first 

»ie        Th  e  an-  tables  are  for  Sarah,  Abram's  wife,  for 

g       dd  ess  d        m       d       d       This  Rebecca,  Isaac's  wife,  and  for  Leah  and 

e  d      h  vhich  Rachel,  Jacob's  wives,  and  the  other 

n  b  d  h      enly  ;  twelve  for  the  wives  of  the  twelve  apos- 

w  ry  to  ties."     Afler  a  while,  all  the  tables  ap- 

h  A  k  d  the  peared  covered  with  dishes,  and  the 

V  oy  ^  "  spaces  between  them  ornamented  with 

And   h  w      d         h        few  little  pyramids  filled  with  sauces.     The 

d  I  gh  doing  guests  stood  around  them  in  expectation 

som    h  h  self  of  seeing  the  presidents  of  the  tables, 

nd         h      ,  g        f  use  who,  after   a  little  while,  were   seen 

derives  its  essence  from  love,  and  its  entering  in  the  order  of  a  procession 

.ence  from  wisdom.     The  delight  from  Abram  to  the  last  of  the  apostles; 

iearisingfromlove  through  wisdom,  and  presently  each  one,  coming  to  his 

e  life  and  soul  of  all  heavenly  joys,  table,  placed  himself  on  a  couch  at  the 

re  is  in  the  heavens  most  pleasant  head  of  it ;  and  then  they  said  to  those 

rcourse,    which     exhilarates     the  who   were   standing    around,   "  Take 

minds  of  the   angels,  gladdens   their  your  places  also  with  us ; "    and  the 

hearts,  delights  their  breasts,  and  rec-  men   took  their  places  with  those  fa 

reates    heir  bodies;  but  these  are  for  thers,  and  the  women  with  their  wives 


^'S'^ 


Concerning  the  Holy  Supper  48!) 

and  llipy  ite  ai  d  drank  with  joy  pnd  and  quick  sle[»  they  ran  homt,      4hei 

with  venriation      After  dinner,  those  this  the  aiiTel  called  the  men  of  the 

fathers  went  out,  auJ  then  games  were  company,  and  in  the  way  he  taught 

introduofd,  jnd  daaces  of  urgina  and  them  these  things  respecting  heaven 

young  men,   and   then    shows,    after  "In  heaven,  as  well  as  in  tht,  world 

which  they  were  again  mailed  to  feast-  there  are  meats  and  drinks,  ihere  are 

ing,  but  « ith  this  statement,  that  the  feasts  and  repasts    the  great  ones  there 

hr^it  day  they  should  eat  with  Abram,  have  tables,  upon  which  are  the  richest 

the   nest   with  laaac,  the  third  with  kinds  of  food,  dainties  and  di.licacies, 

Jacob,  the  fourth  with  Peter,  the  hfth  bj   which  their  minds  are  e\hilarated 

With  Jame^,  the  sixth  with  John,  the  and   recreated,    and   there    are    also 

ifienth  with  Paul,  and  with  the  rest  m  games  and  show*,  there  is  mu^lc,  vocal 

ordt  r  even  to  the  hfteenth  day,  when  and  in^trumetitil ,  and  all  those  things 

they  should  again  renew  their  festivities  in  the  highest  perlection.     Such  things 

in  a  similar  order,  only  changing  seats ;  also  are  joys  to  the m,  but  not  happi- 

and  thus  to  eternity.     After  this  the  ness ;    happiness  must  be  in  the  joys, 

angel  called  together  the  men  of  the  and  thence  from  the  joys ;  the  happiness 

company,  and  said  to  them,"  All  those  in  joys  causes  them  to  be  joys;  it  gives 

whom  you  saw  at  the  tables  were  in  a  them   their  relish,  and  prevents  them 

like  imaginary  thought  concerning  the  from    becoming    tasteless    and    loath' 

joys  of  heaven   and  thence  of  eternal  some  ■    and  this  happiness  every  one 

happine  s  with  you    and  in  order  that  ha'i  from  the  use  which  he  performs  in 

they  might  see  the  vanity  of  their  ideas  his  function.     There  is  a  certain  latent 

and  be  led  away  from  them  such  fes  lein  in  the  affection  of  the  will  of  every 

tval  ocencs  were  appointed  and  per  ingel    which  draws  his  mind  to  do 

imtted   by  the   Lord       Thee    chieft  'lomething ;  the  mind,  by  this,  tranquil- 

vhom   you   saw  at  the  heads  of  the  Jizes  and  satisfies  itself;  this  satisfaction 

t'ibles  were  personate  I  old  men  mot  and  that  tranquillity  make  a  state  of 

of  them  ru=tics  who  had  beards  and  mind  receptible  of  the  love  of  use  from 

V,  re  proud  ot  their  superior  opulence  the  Lord  ;  from  the  reception  of  this  is 

and    lancied    that    they    were    those  heavenly  happiness,  which  is  the  life 

ancient  tathprs      But  follow  me   into  of  those  joys  which  have  been  before 

the  waj«  that  lead  from  this  apartment  mentioned.       Heavenly    food,    in    its 

And  they  lolb  ved   and  saw  hfty  here  essence,  is  nothing  else  than  love,  wis- 

and  httj   thpre    who  had  filled  their  dom   and   use   together ;    that  is,  use 

St imacl^  with  food  even  to  the  dcire  thro igh  wisdom  from  love;  wherefore, 

of  vomiting    and  they  ardentlv  desired  food  for  the  hoily  is  given  to  every  one 

to  return  to  the  proper  d  ities  of  their  m  heiven,  according  to  the  use  which 

h  me"!    "some  to  their  ofRces    some  to  he  performs ;  magnilicent  to  those  who 

their  trades  an  1  some  to  their  labors  are  m  eminent  uses :  moderate,  but  of 

But  many  were  i  tt  lined  by  the  keeper's  exquisite  relish,  to  those  who  are  in  uses 

i  thf  grove  an  I  que'itioned  concernmir  of  a  middle  degree  ;  and  mean  to  those 

the  days  of  their  feasting,  and  whether  who  are  in  mean  usjes  ■  but  nr  iie  to  the 

they  had  yet  eaten  at  the  tables  with  slothful." 

Peter  and  with  Paul :  and  if  they  went  736.  After  this  !  e  called  to  h  m  tho 

out  before,  it  would  be  to  their  shame,  company  of  the    v  e  io  callei       ho 

bscausc  it  is  indecent.     But  most  of  had  placed   heave  ily  joys    a  d    from 

t'jem  answered,  "We  have  exhausted  them  eternal  happ  ness    n  superen  ment 

our  joys ;  food  has  become  insipid  to  dominions  and  inexl  an  t  ble  treasures 

us ;    we  have   no   relish    for   it ;    our  and  in  more  than  royal  magnificence 

stomach  loathes  it,  and  we  cannot  bear  and  splendor  becau>ie  it  is  said  in  the 

[o  taste  it ;  we  have  spent  several  days  Word,  that  they  were  to  be  kings  and 

and  nights  in  that  luxury,  and  we  earn-  princes,  and  that  they  were  to  reign 

Lstiy  beg  that  we  may  be  lot  out,"  with   Christ  for  eier    and   that   they 

And  bein^  let  go,  with  a  short  breath  were  lo  fae  minntered  to  by  anijels 
62 


.,gle 


490  Concerning  the  Holy  Supper. 

liuside  many  more  things.  The  angel  down,  and,  pitying  them,  suid,  '  Wliy 
said  to  them,  "  Foliow  me,  and  I  wiU  do  you  sit  thus  iafatuaCdd,  and  act  parts 
introduce  you  into  your  joys,"  And  that  do  not  belong  to  you  T  They  have 
he  led  them  into  a  portico  constructed  played  triclta  with  you,  and  changed 
of  columns  and  pyramids ;  in  the  front  you  from  men  into  idols,  because  you 
there  was  a  porch,  tlirough  which  was  had  taken  it  info  your  hearts,  that  you 
the  entrance  mto  the  portico,  through  are  to  reign  with  Christ  as  kings  and 
this  he  mtroduced  them ,  and  behold  prmces,  and  that  then  thi  ingels  are 
(liere  weie  seen  twenty  there,  and  they  to  minister  to  you  Have  (ou  forgotten 
were  waiting  And  then  suddenlj  the  words  of  the  Lord,  that  in  heaven 
there  came  one  who  personated  an  Hhosoever  wishes  to  be  great,  let  him 
angel,  and  said  to  them,  'The  way  to  become  a  servant?  Learn,  then,  whatia 
heaven  ii  through  this  portico  [sta3  a  mpant  by  being  kings  and  princes,  and 
little  while,  and  prepare  joursehes,  be-  what  by  reigning  with  Christ;  that  it 
cause  the  older  of  \ou  are  to  be  kings,  is  to  be  wise  and  do  uses  ,  foi  the  king- 
andtheyoungerprini.es"  This  being  dom  ot  Christ,  whioh  is  heaven,  is  a 
ssid,  there  appeared  near  each  column  kingdom  ot  uses  For  the  Lord  loves 
a  throne,  and  upon  each  throne  a  robe  all,  and  thence  wills  good  to  ail,  and 
of  silk,  and  upon  each  lobe  a  sceptre  good  is  use,  and  because  the  Lord 
and  a  cronn  and  near  each  pyramid  doe=i  good  or  uses  mediatdj  by  angels, 
there  appeared  a  seat  raised  three  and  in  the  world  by  men,  therefore,  tu 
cubits  from  the  ground,  and  upon  the  those  who  taithfull3  perform  uses.  He 
seat  a  chain  of  htue  links  of  gold,  and  gnes  the  love  of  u^^  and  its  reward, 
the  badges  of  the  order  of  knighthood,  which  is  internal  blessedness  ;  and  this 
tied  together  at  the  ends  with  diamond  is  eternal  happiness  There  are  in  the 
rings.  And  then  it  was  said  with  a  heavens,  as  on  earth,  supereminent  do- 
loud  voice,  '  Go  now,  put  on  your  gar-  minions,  and  the  richest  treasures ;  for 
inents,  sit  down  and  wait,"  And  forth-  there  are  governments  and  forms  oi" 
with  the  older  ones  ran  to  the  thrones,  governments,  and  thus  there  are  greater 
and  the  younger  ones  to  the  seats,  and  and  less  powers  and  dignities;  and 
put  on  their  garments,  and  seated  those  who  are  in  the  highest  stations 
themselves.  But  then  there  appeared,  have  palaces  and  courts,  which,  in 
as  it  were,  a  thick  cloud  ascending  magnificence  and  splendor,  exceed  the 
from  below,  which  being  drawn  to  palaces*  and  courts  of  emperors  and 
those  who  sat  upon  the  thrones  and  kings  on  the  earth;  and  from  the  num- 
seats,  they  began  to  swell  in  the  face,  ber  of  their  courtiers,  ministers  and 
to  be  elevated  in  the  breast,  and  to  be  guards,  and  from  the  magnificent  ves- 
filled  with  confidence  that  they  were  turesofthese,  honor  and  glory  surround 
now  kings  and  princes :  that  cloud  was  them.  But  those  highest  ones  are 
an  exhalation  of  fantasy,  with  which  chosen  from  those  whose  hearts  are 
they  were  inspired  ;  and  suddenly  there  in  the  public  welfare,  and  only  the 
flew  to  them  young  men,  as  it  were,  fi-om  senses  of  the  body  in  the  ahipiitude  of 
heaven,  and  they  stood,  two  behind  each  magnificence  for  the  sake  of  obedience ; 
throne,  and  one  behind  each  seat,  to  and  because  it  is  of  the  public  welfare 
,  minister.  And  then  proclamation  was  that  every  one  should  be  of  some  use 
made  to  them  by  a  herald,  ''Kings  in  the  society,  as  in  a  common  body, 
and  princes,  wait  yet  a  litde  while ;  and  because  all  use  is  from  the  Lord, 
your  palaces  in  heaven  are  now  being  and  is  done  by  angels  and  men  as  if 
prepared ;  very  soon  the  courtiers,  with  from  them,  it  is  manifest  that  this  is  to 
the  guards,  will  come  and  introduce  reign  with  the  Lord."  These  things 
vou."  They  waited  and  waited,  until  being  heard  from  heaven,  those  who 
their  spirits  drooped,  and  they  became  had  personated  kings  and  princes  de- 
weary  with  desire.  After  the  space  scended  from  their  thrcnes  and  seats, 
nf  three  hours,  the  heaven  was  opened  and  cast  away  tlie  sceptres,  crowns 
over  their  heads,  and  the  angels  looked  and   robes,    and   the  thick    clourl,   in 


^'a'^ 


Concerning  the  Holy  Suppiir,  49 1 

ivhiob  was  the  aura  of  fantasy,  receded  jng  wii   and  pleasantry;    others    *ere 

from  them,  and  a  bright  cloud,  in  which  going  into  arbors,  that  tliey  might  lie 

was  the  aura  of  wisdom,  encompassed  down  upon    couches;    besides    iiiiiiiy 

them ;    I'rom  which  saaity  returned  to  other    paradisiacal    pleasures.      Aftet 

tlieir  minds,  these  things  had  been  seen,  the  angel 

7S17.  After  this  the  angel  returned  led  his  companions  hither  and  thither, 

to  the  house  of  assembly  of  the  wise  through  winding  paths    and  at  last  tc 

from  the  Christian  world,  <i.iid  called  to  some  who  were  sitting  in  a  most  bean 

him  those  who  had  induced  upon  them-  tiful  bed  of  roses,  which  was  surrour'^ed 

selves  a  belief,  that  the  joys  of  hearen  with  olive,  orange  and  citron-trees,  who 

and  eternal  happiness  were  paradisiacal  nodding,  held  their  hands  under  ther 

delights.     To  these  he  said,  "  Follow  cheeks,  mourning  and  weeping.     Tht 

me,  and  I  will  introduce  you  into  para-  companions  of  the  angel  spoke  to  them, 

disc,  your  heaven,  that  you  may  com-  and  said,  "Why  do  you  sit  thus  T' Ana 

mence  the  beatitudes  of  your  eternal  they  answered,  "  It  is  now  the  seventh 

happiness."     And  he  introduced  them  day  since  we  came  into  this  paradise, 

through  a  high  gate,  formed  of  inter-  When  we  entered,  our  minds  seemed 

woven   boughs   and   shoots    of   noble  as  if  elevated  into  heaven,  and  let  into 

trees.     After  they  had  entered,  ho  led  the  inmost  happiness  of  its  joys ;  bul 

themabout,  through  winding  ways,  from  after  the   space  of  three  days,  those 

quarter  to  quarter.     It  was  actually  a  pleasures  began  to  grow  dull,  to  lose 

paradise,  at  the  first  entrance  into  heav-  their  relish  in  our  minds,  and  to  become 

en,  into  which  those  are  sent,  who,  in  imperceptible,   and    thus    none :    and 

the  world,  had  believed  that  the  whole  when  our  imaginary  joys  thus  expired 

heaven  was  one  paradise,  because  it  is  we  feared  the  loss  of  all  the  enjoymenf 

called  paradise,  and  who  had  impressed  of  our  life,  and  became  doubtful  about 

on  themselves  the  idea,  that  after  death  eternal  happiness,  whether  there  be  any 

there  is  a  perfect  rest  from  labors  and  such  thing.     Afterwards  we  wandereil 

d  b  through  streets  and  uninhabited  places 

h  a    nha  ng    h     m                        d  in  search  of  the  gate  through  which  wo 

w    k  n     upo     b  d  entered ;  but  we  wandered  round  and 

ng     h   n             w                 m  round,  and  inquired  of  whomsoever  we 

d             wn           d         bngee  met;  some  of  whom  said,  that  the  gate 

p              d     a    h               n     g  is  not  to  be  found,  because  this  para- 

\oep  in  a  ce!    t  al  p            .    B    n^  disiacal  garden  is  a  spacious  labyrinth, 

led   by  the    an^el,  they  saw   a  great  which  is  such,  that  whoever  wishes  to 

multitude  both  of  old  and  young  men,  go  out  of  it,  gets  farther  in  :  wherefore, 

and    boys,    and   also  of    women    and  you  cannot  do  otherwise  than  remain 

girio,  sittmg  three  and  three,  and  ten  here  to  eternity ;  you  are  in  the  middle 

ind  ten,  upon  beds  of  roses,  wreathing  of  it,  where  all  delights  are  in  their 

garland-,  to  adorn  the  heads  of  the  old  centre,"  And,  moreover,  they  said  to  the 

men,  thp  arms  of  the  young,  and  the  companions  of  the  angel,  "We  have 

bosoms  of  the  boya ,  others  were  press-  now  been  sitting  here  for  a  day  and  a 

m£f  the  juicp  out  of  grapes,  cherries  half,  and  because  we  are  without  hope 

ttnd  mulberries,  info  cups,  and  drinking  of  finding  the  way  out,  we  have  seated 

merrily ,    others    wore    inhaling    with  ourselves  upon  this    rose-bed,  and  we 

their  nostrils  the  frigrancies  exhaled  see  around  us,  in  abundance,  olives 

•rom  the  flowers,  fruits  and  odoriferous  grapes,  oranges  and  citrons  ;   bfit  the 

lea\os   m  all  directions;   others  were  more  we  look  at  them,  the  more  our 

flinging  sweet  songs,  with  which  they  sight  is  wearied  with  seeing,  our  smel! 

soothed  the  ears    of    those    present;  with  smelling,  and  our  taste  with  tast- 

olhers  were   sitting  by  fountains,  and  ing:  this  is  the  cause  of  the  sadness, 

direrting   the   waters  of  the   gushing  mourning  and  weeping  in  which  you 

•itream  mto  variou-!  forms;  others  wore  see  us."     On  hearing  these  things,  the 

ftalkm^f  tilking  together,  and  scatter-  conducting  angel  said  to  them,  "Thit 


,,  Cookie 


492  Concerning  the  Holy  Su^^er. 

paradisiacal  labyrinth  is  truly  an  en-  should  then  see  God,  and  because  the 

tranoe  into  heaven.     I  know  the  way  life  of  heaven,  from  the  worship  of  God, 

out  of  it,    and   will   lead   you    out."  is  called  a  perpetual  sabbath.     To  these 

IVhen  he  had  said  this,  those  who  were  the  angei  said,  "  Follow  me,  and  I  wilJ 

sitting  arose,  and  embraced  the  angel,  introduce  you  into  your  joy."     And  he 

and    followed   him  tonether    with   hi^  introduced  them  into  a  little  city  in  the 

company      Ad        h         jl             Inddlfhhl  te    pie, 

taught  th  m     1        1            ly  J  J             d  nd     11    I     h                         dJi  d          ea 

eternal  hpp           h            Ih  I  pel        II            yly            a 

ootexte      Ip      d          Id  1  ghts    nl  n    1      d    fl        g  fr              y                t 

with  Ih  oe    h               mte      1  par  d  h      u          d  ng  cou      y      nd            g 

iiacal  d  1  ghts      Enalpd          Ihm  bfp              h               d 

delights            ly  d  1    hts    i    h  1   se    h                al      d    (            d      k- 

of  the  b  dy    b       n         1  p      d          1  1    m  b     1     h     d   I  d    1             he 

delights          dll        tiff  g            II           pi         dhn           o 

of  the  s     1       nl        hi          b          1  m     1    1       1    p  1           nd  h      mpl  , 

former,  there  IS  no  heavenly  hie,  because  and  mitiated  them  inlo  the  everlastmg 

there  is  no  soul  in  them :  and  every  de-  worship  of  God ;  saying  that  this  city 

iight,  without  its  corresponding  sou],  was  a  place  of  entrance  into  heaven, 

continually  becomes  more   and   more  and  that  the  temple  of  this  city  was  an 

languid  and  dull,  and  wearies  the  mind  entrance  to  the  most  spacious  and  mag- 

inore  than   labor.      There   are   every  nificent     temple,    that   is    in   heaven. 

Inhere  in  the  heavens  paradisiacal  gar-  where  God  is  glorified    by  the  angels 

dens,  and  from  them  also  the  angels  with  prayers  and    praises   to  eternity, 

nave  joys,  and  as  far  as  the  delight  of  The  statutes  here  and  there  are,  that 

the  soul  is  in  them,  so  far  those  joys  they  should  first  enter  the  temple,  and 

are  joys  to  them.     On  hearing  this,  remain  there  three  days  and  three  nights, 

they  all  asked,  "What  is  the  delight  and  that  after  this  initiation  they  should 

of  the  soul,  and  whence  is  hi"     The  go  into  the  houses  of  this  cily,  which 

angel  answered,  "  The  delight  of  the  are  so  many  chapels  consecrated  by  us, 

soul  is  from  love  and  wisdom  from  the  and  from  chapel  to  chapel,  and,  in  com- 

Lord;    and  because  love  is  effective,  m union  with  those  who  are  assembled 

and  is  effective  by  means  of  wisdom,  there,  should  pray,  shout,  and  rehearse 

therefore  the  seal  of  both   is  in   the  what  has  been  preached.     You  must 

effect,  and    the   effect  is  use.      This  "by  all  means  beware,  lest  you  should 

delight  from  the  Lord  flows  into  the  think  any  thing  In  yourselves,  and  speak 

soul,  and  descends  through  the  higher  any  thing  with  your  consociates,  but 

and  lower  regions  of  the  mind  into  all  what  is  holy,  pious  and  religious.  After 

the  senses  of  the  body,  and  fills  itself  in  this  the  angel  introduced  his  eompan- 

them ;  thence  joy  becomes  joy,  and  ons  n  o  tl  e  temple,  which  was  filled 

becomes  eternal  from  the  eternal  sour  e  a  d  cr   vded  with  many  who  had  been 

of  it.     You  have  seen  the  things  of  n  great  d  gnity  in  the  world,  and  also 

paradise,  and  I  assure  yon  that  there  s  w  th  many  of  the  common  people ;  and 

not  any  thing  there,  not  even  a  1  ttle  guards  vere  stationed  at  the  gates,  tUat 

leaf,  that  is  not  from  the  marriage  of  no  one  m  ght  be  allowed  to  go  out,  be- 

'ove  and  wisdom  in  use  r  wherefore,  if  fore  completing  the  stay  of  three  days, 

man  be  in  this  marriage,  he  is  in  a  heav-  And  the  angel  said,    "To-day  is  the 

enly  paradise,  thus  in  heaven."  second  day  since  these  entered ;  observe 

733.  After  this  the  conductmg  an-  them,  andyou  will  aeetbeirglorificatlon 

gel  returned  into  the  house  to  those  who  of  God."     And    they  observed  them, 

had  firmly  persuaded  themselves,  that  and  saw  most  of  them  asleep,  and  those 

heavenly    joy   and    eternal    happiness  who  were  awake  yawning  and  yawning, 

ttreaperpetual  glorification  of  God,  and  and  some  of  them,  fromacontinual  ele- 

afestival  continuingtoeternity,  because  vation  of  the  thoughts  to  God,  without 

they  had,  m  f  he  world,  believed  that  they  any  relapse  of  them  into  the  body,  like 


^'a'^ 


Concerning  the  Holy  Supper.  493 

faces  severed  from  the  oody,  for  so  they  and  then  by  w  )r3hip  at  atated  times 
appeared  to  themselres,  and  thence  also  Have  you  not  read  these  words  of  the 
to  others;  some  roving  with  their  eyes,  IjorA'i  In  this  is  my  Father  glorified,tkai 
from  a  perpetual  withdrawing  of  them  :  ye  bring  forth  mack  fruit,  and  become 
in  a  word,  all  felt  a  compression  of  the  my  disciples,  Jobn  xv.  8.  You  priBSta 
breast,  and  weariness  of  spirit  from  fa-  can  be  in  the  glorification  of  worship, 
tigae,  and  were  turned  away  from  the  because  this  is  your  office,  and  thence 
pulpit,  and  crying,  "  Our  ears  are  stun-  you  have  honor,  glory  and  recompense ; 
ned;  finish  your  discourses ;  your  voice  but  still  you  could  not  be,  any  more 
is  no  longer  heard,  and  the  sound  of  it  than  they,  in  tliat  glorification,  unless 
begins  to  be  intolerable."  And  then  honor,  glory  and  recompense  were  to- 
they  rose  up,  and  ran  in  a  body  to  the  gether  with  your  office."  Having  said 
gates,  broke  them  open,  and  rushed  these  words,  the  bishops  commanded 
upon  the  guards,  and  drove  them  away,  the  keepers  of  the  door  to  let  all  in,  ana 
On  seeing  this,  the  priests  followed  them,  let  all  out;  for  there  are  a  great  many 
and  joined  themselves  to  their  sides,  who  cannot  think  of  any  other  heaven- 
teaching  and  teaching,  praying,  sigh-  ly  joy  than  the  perpetual  worship  oJ 
ing  and  saying,  "  Celebrate  the  festival ;  God,  because  they  do  not  know  any 
^.orify  God ;  sanctify  yourselves  :  in  this  thing  concerning  the  state  of  heaven, 
entry  of  heaven  we  will  initiate  you  739.  After  this  the  angel,  with  his 
into  the  eternal  glorification  of  God  in  companions,  returned  to  the  house  ot 
the  most  spacious  and  magnificent  tem-  assembly,  from  which  the  several  com- 
pie,  that  is  in  heaven,  and  thus  to  the  panies  of  the  wise  had  not  yet  depart- 
eujovment  of  eternal  happiness.  But  ed ;  and  there  he  called  to  him  those 
these  things  were  not  understood  by  who  believed  that  heavenly  joy  and 
them,  and  were  scarcely  heard,  on  ac-  eternal  happiness  were  only  an  admis 
count  of  the  listlessness  occasioned  by  sion  into  heaven,  and  admission  from 
the  suspension  of  their  mind  for  the  divinegrace;  and  that  then  theyshould 
space  of  two  days,  and  its  detention  have  joy,  just  as  those  do  in  the  world, 
from  domestic  and  secular  affairs.  But  who  go  into  the  palaces  of  kings  on 
when  they  attempted  to  tear  themselves  days  of  festivity,  or  who  go  by  invita- 
away  from  the  priests,  the  priests  took  tion  to  a  wedding.  To  these  the  angel 
hold  of  their  arms,  and  also  of  their  said,  "  Stay  here  a  little  while,  and 
garments,  urging  them  to  the  chapels  I  will  sound  the  trumpet,  and  hither 
where  what  had  been  preached  was  re-  will  come  those  who  are  renowned  for 
hearsed ;  but  in  vain.  And  they  cried,  wisdom  in  the  spiritual  things  of  the 
"  Let  us  alone  ;  we  feel  as  if  we  should  church."  After  some  hours,  there  camo 
faint  away."  At  these  words,  lo,  there  nine  men,  each  adorned  with  a  laurel 
were  seen  four  men  in  white  garments,  as  the  mark  of  his  fame.  These  the 
and  wearing  mitres :  one  of  them  in  angel  introduced  into  the  house  of  as- 
the  world  had  been  an  archbishop,  and  sembly,  in  which  aJI  those  before  called 
the  other  three  had  been  bishops,  and  together  were  present.  In  their  presence 
had  now  become  angels.  These  called  the  angel  addressed  the  nine  laurelled 
the  priests  together, and  addressing  them,  ones,  and  said,  "  I  know  that,  agreea- 
said,  "  We  have  seen  you  from  heaven  hly  to  your  desire,  and  according  to  your 
with  these  sheep,  how  you  feed  them :  idea,  it  has  been  given  you  to  ascend 
you  feed  them  eien  to  insanity.  You  into  heaven,  and  that  you  have  return- 
do  not  know  what  is  meant  by  the  glo-  ed  to  this  lower  or  suboelestial  earth, 
rification  of  God :  it  is  meant,  to  pro-  with  a  fuil  knowledge  of  the  state  oi 
duce  the  iruits  of  love,  that  is,  to  do  heaven.  Tell  us,  therefore,  how  heaven 
faithfully,  sincerely  and  diligently  the  seemed  to  you."  And  they  answered 
work  of  one's  station  ;  for  this  is  of  the  in  order;  and  the  First  said;  "My 
love  of  God  and  of  the  love  of  the  idea  of  heaven,  from  ray  earliest  child- 
neighbor,  and  this  is  the  bond  of  society  hood  even  to  the  end  of  my  hfe  in  the 
and  its  good  :  by  tliia  God  is  glorified,  world,  was,  that  it  was  a  place  of  all 


lostecbX'OOt^lC 


494 

blessings,  enjoyments,  delights,  gratifi- 
cations and  pleasures ;  and  that  if  I 
were  admitted  into  it,  I  should  be  en- 
compassed with  an  atmosphere  of  such 
felicities,  and  should  drink  them  in 
with  a  full  breast,  like  a  bridegroom, 
when  he  celebrates  his  nuptials,  and 
when  he  enters  the  bride-eh amber  with 
the  bride.  In  this  idea  I  ascended 
into  heaven,  and  passed  the  first  guard, 
and  also  the  second  ;  but  when  I  came 
to  the  third,  the  captain  of  the  guard 
accosted  me,  and  said,  '  Who  are  you, 
friend?'  And  I  answered,  'Is  not 
heaven  here?  According  to  my  ardent 
desire  I  have  ascended  hither.  Admit 
me,  I  beseech  you.'  And  he  admitted 
me.  And  I  saw  angels  in  white  gar- 
ments, and  they  came  around  me,  and 
examined  me,  and  murmured  this : 
'  Behold  here  a  new  guest  who  is  not 
clothed  with  the  raiment  of  heaven.'  I 
heard  these  words,  and  thought,  This  ap- 
pears to  me  like  the  case  of  him  of  whom 
the  Lord  said,  that  he  came  into  the 
wedding  without  a  wedding  garment. 
Andlsaid,  'Give  me  such  garments;' 
but  they  laughed.  And  then  one  ran 
to  me  from  the  court,  with  the  command, 
'  Strip  him  naked,  cast  him  out,  and 
throw  his  clothes    \      h  All 

was  caat  out."     Th    &  d 

said,  "I  believed,  Ik  I        f  I 

onlj  admitted   i        h  1     h 

over  my  head,  j  y    w     Id  fl  w  d 

me,  and  I  should      h  1      h 
nity.     I  also  obi        d  wh     Id        d 
but  the  angels,  on  fl  d    w  y 

and  said  one  to  h        Wh 

fiter  is  this?    H  m     h     I   d    f 

night  hither?'     A  d  I  II    f  I 

change  from  be    g  I  h     gh  I 

was  not  changed      1  d 

by  my  inhaling    h     h  I)       m 

phere.     But  pre       ly   h  m 

one  from  the  con  h   1        mm     d 

that  two  servant      h     Id  1    dm 
and  conduct  me  b    k  by    h         y     f 
aaceat  even  to  my  h  1      h 

I  was  at  home,  I   pp       d  to     t  d 

also  to  myself,  as  Tl    T 

said,  "  I  always  h  d        d       f  h 
from  place,  and         fr       I  I 

fore,  when  I  ca  I  Id   T 

desiied  heaven       5  or       d  d 


Cimcerning  the  Holy  Supper. 


1  saw  some  ascending,  and  I  followed 
them,  and  was  admitted,  but  only  for  a 
few  steps;  and  when  I  wished  to  re- 
gale my  mind  according  to  my  idea  of 
the  joys  and  blessedness  there,  from  the 
light  of  heaven,  which   was  white  aa 

be  wisdom,  my  mind  was  seized  with 
stupor,  and  thence  my  eyes  with  thick 
darkness,  and  I  began  to  be  insane. 
And  presently,  from  the  heat  of  heaven, 
which  corresponds  to  the  brightness  of 
its  light,  the  essence  of  which  is  said 
lo  be  love,  my  heart  palpitated,  I  was 
seized  with  anxiety,  and  tortured  with 
inward  pain,  and  I  threw  myself  down 
flat  upon  the  ground  there.  While  1 
lay  there,  an  attendant  came  from  the 
court,  with  a  command  that  they  should 
carry  me  gently  away  into  my  own 
light,  and  into  ray  own  heat ;  into 
which  when  I  came,  my  spirit  and  my 
heart  returned  to  me."     The  Fouhth 


said. 

"  That  he  also  had  been  in  the  idea 

of  pi 

ce,  and  not  in 

the  idea  of  love,  re- 

spec 

ng  heaven. 

As  so 

n  as  I  came 

into 

the  spiritual 

world. 

I  asked  the 

whether  it  we 

re  law 

ful  to  ascend 

into  heaven.     They  said 

t  was  lawful 

for  any  one ;  but  that  they 

must  beware 

1 

}    1     idi 

d 

n.     At  this 

11 

1    d       d 

d  d 

relieving,  as 

h 

d      1        II 

1 

■hole  world 

p  II       f 

h 

s   there  in 

h 

fl             B 

ly 

hen  I  waa 

1 
f  m 

d 

I  b 

h    p           d 
b  d 

1 

1  feless,  and, 

tp 

ted    myseli 

p 

1               d 

d 

hed   like   a 

F 

P 

f 

and  I  crept 

h     h      k 

f    P 

cipice,  and 

my    If  d 

h 

and    after- 

w    d 

I            1 

pby 

hose  stand- 

b  1             d 

d 

to  an  inn. 

i 

d 

d 

me."  The 

r         Iso 

Id 

derful  thinga 

p 

h 

to  heaven, 

d 

1  )      mp      d 

1     I 

nges  of  the 

f     1         If 

h 

he  state  oi 

fi  h 

h       1    y 

d 

ut  of  water 

d       h 

of  birds  in 

1 

A  d    1   y 

d    h 

after  those 

hi]      h    d 

dl 

n  no  more 

b 

ly    11 

wiih  their 

1 

h            1   y 

d  thai  (hoy 

b.CoogIc 


Ckmcermng  the  Holy  Supper.  49S 

tnew   tl  at     i     tlie  wu  Id  of     pints  lalses    Iiivp  fori  ed  in  the  i  p]  p    the 

where  we  ire  all  arc  bof  re  prepared  effigy  ot    hell    and  ti  i    11  tort  ire  J  in 

the  good  f  r  heaven   and  the  bad  for  heaven  from  the  infl  i\  and  v  olence  oi 

iiell ;  and  that  after  they  are  prepar^'d  the  activity  of  an  opposite  upon  in  op- 

ihey  see  ways  jpen  for  them  to  sooie-  posite     lor  infernal  loie  la  oppoa  te  to 

tiea  ol  their  like,  with  whom  they  are  heavenly  lore,  and  thence  the  delights 

10  remain  to  eternity,  and  that  they  then  of  those  two  loves  clash  with  each  other 

enter  these  ways  with  delight,  because  like  enemies,  and  destroy  each  other 

they  then  are  ways  of  their  love.    All  whenever  they  come  together." 

those  who  were  first  called   together,  740.  After   this  3  voice  was  heard 

hearing  these   things,    also   confessed  from  heaven  to  the  angel  of  the  truni- 

that  they  neither  had  entertained  any  pet;  "  Select  ten  from  all  those  who  are 

other  idea,  of  heaven  than  as  of  a  place  assembled,  and  introduce  them  to  us. 

where,  with  a  full  mouth,  they  should  We  have  heard  from  the  Lord,  that  He 

drink  in  the  circumfluent  joys  to  eter-  will  prepare  them,  so  that  the  light  and 

nity.     Afler  this  the  angel  of  the  trum-  heat,  or  the  love  and  wisdom,  of  our 

pet  said  to  them,  "  You  see  now  that  heaven  niay  not  bring  any  harm  upon 

the  joys  of  heaven  and  eternal  happi-  them  for  three  days."     And   ten  were 

ness  are  not  of  any  particalar  place,  selected,  and  they  followed  the  angel 

but  that  they  are  of  the  state  of  man's  and  they  ascended  by  a  steep  path  on  to 

life;  and  .the  state  of  heavenly  life  is  acertainhili,  andfrom  thjsontoanioun 

from  love  and  wisdom ;    and   b  ai        pon  which  was   the    heaven  ol 

use  is  the  continent  of  those  tw        1  h            els, which  before,  atadistance, 

state  of  heavenly  life  is  froni  th    co  h  d    pp  ared  to  them  like  an  expanse 

junction  of  these  in  use.     Itisth       m  n    1       louda.      And  the  gates  were 

,  if  it  be  said,  charity,  faith,  and  g    d  p       d  for  them,  and  after  they  hid 

works,  since  charily  is  love,   fa  h  pis    d    he  third  one,  the  introducing 

truth  from  which  is  wisdom,  and  good  n    !      n  to  the  prince  of  that  society 

work  is  use.     Moreover,  in  our    p  1         n,  and  announced  their  arrival, 

ual  world,  there  are  places  as  in  tl  A  d  h   prince  answered,  "  Take  some 

Ural  world,  otherwise  there  would  b  f    Jg  ird,  and  carry  theni  back  word 

110  habitations  and  distinct  abode      bu  I        h      arr'val  is  acceptable  1j7  me, 

still,  place  there  is  not  place,  b        n  nd        oduce    1  em  into  my  antecourt, 

appearance  of  place,  according          I  d  a     g     to  each  one  his  room  with 

state  of  love  and  wisdom,  or  of  cl       y  h     bed-cha    ber     and  take  some  of  mv 

and    faith.     Every  one  who   beco  d      sad  servants,  who  may  loin- 

an   angel   carries  within    himsell    h  he     a  d  serve  them  at  their 

own    heaven,  because   the  love     f  h  n  d       And    o      vas  done.     But  when 

own  heaven ;  for  man  from  creation  is  they  were  introduced  by  the  angel,  they 

the  least  ef5gy,  image  and  type  ot  the  asked  whether  it  was  allowable  to  go 

great  heaven  ;  the  human  form  is  noth-  and  see  the  prince.     And   the  angel 

ing  else.    Wherefore  every  one  comes  answered,  "  It  is  now  morning,  and  it 

'nt    th         't      fh              f  wh    I  h  s  not  dllowable  before  noon;  all  are  till 

IS  h        m    Q      n        ffi  then  in  their  offices  and  employments ; 

n    ra           ha     oc    y  h    en  but  you  have  been  invited  to  dinner, 

to          m            p     d            h  m  and  then  you  will  sit  at  the  table  with 

h      as                tr           m           to  oiirprmce.  Inthemeantimel  wiJlintro- 

n     fi  m    ha              h  dnce)ou  into  his  palace,  where  you  will 

h     se         d  d  aw                         h  see  magnificent  and  splendid  things." 

w         d  Ii      w          h                h  t.  When  they  were  brought  to  the  palace, 

E                              as    a   w           body  they  first  viewed  it  from  without ;    ii 

h                                             n  was  large,  built  of  porphyry,  and  had 

fi  m    w                    wh  a  foundation  of  jasper;    and  before  the 

tl              w  gate  were  six  high  columns  of  lapis  laz-- 

nli :  the  roof  was  of  plates  of  gold  ;   ihf 


bv  Cookie 


496  Concerning  the  Holy  Supper, 

windows  liign,  of  the  most  transparent  see  the  garden.'"     And  they  did  so,  and 

crystal;  theirfraniesalsoofgold.    After  their  ejes  were  opened,  and  they  saw 

(hia  they  were  introduced  within   into  trees  foil  of  delicious  fruits,  entwiued 

the  palace,  and  led  around  from  room  with  »ines  full  of  leaves,  the  tops  oi 

to  room  ;  and  they  saw  ornaments  of  in-  which,  with  their  fruit,  bent  towards  the 

effablebeauty,undertheroof,decorations  tree  of  hfe  in  the  midst.     These  trees 

of  inimitable  sculpture.    Near  the  walls  were  set  in  a  continued  series,  which 

were  set  tables  of  silver  overlaid  with  commenced  and  proceeded  in  endless 

gold,  upon  which  were  various  utensils  orbs  or  circles,  as  of  a  perpetual  spiral ; 

inade  of  precious  stones  and  of  entire  it  was  a  perfect  spiral  of  trees,  in  which 

gems,  jn  celestial  forms,  and  many  more  one  species  followed  another  continual, 

things  which  no  eye  on  earth  had  ever  ly,  according  to  the  exctillence  of  the 

seen,  and  thence  neither  oould  any  one  fruits.     The  beginning  of  the  circum- 

make  himself  believe  that  such  things  gyration  was  at  a  considerable  distanct 

.re  in  heaven.     While  they  were  in  from  the  tree  in  the  midst,  and  the  in- 

astonishment  at  seeing  those  magnifi-  tervening  space  glistened  with  a  beam 

cent  things,  ihe  angel  said,  "  Do  not  of  light,  from  which  the  trees  of  the 

wonder :    these  things  which  you  see  circle  shone  with    a  splendor  which 

were  not  made  and  fabricated  by  any  reached  successively  from  the  first  to 

angelic  hand,  but  were  built  by   the  the  last.     The  first  trees  were  the  most 

MaUerof  the  universe,  and  presented  as  excellent  of  all,  abounding  with  the 

a  gift  to  our  prince  ;  wherefore,  archi-  richest  fruits,  called  trees  of  paradise, 

tecture  is  here  in  its  very  art,  and  from  never  seen  in  any  region  of  the  natural 

this  are  all  the  rules  of  this  art  in  the  world,  betause  they  do  not  and  cannot 

world."    Further,  the  angel  said,  "  \oa  grow  there.     After  these  followed  tre<is 

may  suppose  that  such  things  fascinate  of  oil,  after  these  trees  of  wine,  after 

oui  eyes  and  infatuate  them,  so  that  we  thesetreesof  fragrance,  and  lastly,  trees 

should  believe  them  to  be  the  joys  of  of  timber  useful  for   building.     Here 

our  heaven;  but  because  our  hearts  are  and  there,  in  this  spiral  of  trees,  or  in 

not  in  them,  they  are  only  accessory  to  this  circle,  there  were  seats  formed  of 

the  joys  of  our  hearts  ;  therefore,  as  far  the  boughs  of  the  trees  behind  brought 

as  we  contemplate  them  as  acces'tory,  together    and    interwoven    with    each 

and  as  the  workmanship  of  God,  so  far  oiher,    and    they   were  enriched    and 

we   contemplate    in   them   the   divine  adorned  with  their  fruits.     In  that  per- 

omnipotence  and  benignity."  petual  orb  of  trees,  there  were  past^nges 

741.  Aflerthistheangelsaidtothem,  nhich  opened  into  flower-gardens  and 

"It  is  not  yet  noon;  come  with  me  grass-ploi-!,  distinguished  into  arean  and 

into  the  garden  of  our  prince,  con-  beds      The  companions  of  the  angel 

liguous  to   this    palace."      And   they  seeing  these  things,  exclaimed,  "B^ihoM 

went,   and   at  the   entrance  he   said,  heaven  in  form  !      Whithersoever  we 

"  Behold  the  most  magnificent  garden  turn  our  eyes,  something  of  heave'i  and 

in  this   heavenly  society."     But  they  paradise  flows  in,  which  is  inefillble." 

answered,  "  What  do  you  say?    There  On  hearing  this,  the  angel  rejoiced,  and 

is  no  garden  here.     We  see  only  one  said,  "  All  the  gardens  of  our  heaven 

tree,  and  on  its  branches  and  on  its  top,  are   representative   forms  or   types  ol 

as  it  were,  fruits  of  gold,  and,  as  it  were,  heavenly  beatitudes  in  their  origins; 

leaves  of  silver,  and  the  edges  of  them  and  because  the  influx  of  these  beati- 

adomed  with  emeralds:  and  underthat  tudes  elevated  your  minds,  you  exdaim- 

tree  infants  with  their  nurses."      To  ^&,  Behold  heaven  inform!     But  thosf 

his  the  angel,  with  an  inspired  voice,  who  do  not  receive  that  influx,  look 

said,  "  This  tree  is  in  the  midst  of  the  upon  these  things  of  paradise  only  as 

garden,  and  it  is  called  by  us  the  tree  they  look  upon  the  things  of  a  forest ! 

of  our  heaven,  and  by  some  the  tree  of  and  all  those  receive  the  influx  who  are 

life.     But  proceed  and  approach,  and  in  the  lote  of  u<ie,  but  those  do  not  re- 

your  eyes  will  be  opened,  and  you  will  cet\e  it  who  are  in  the  love  of  glory 


^'a'^ 


Concerning  the  Holy  Supper.  407 

and  not  from  use."  Afterwards  he  ex-  and  plates  filled  with  food  of  every  kind, 
plained  and  taught  what  each  of  the  The  celestial  forms  upon  which  the 
things  in  the  garden  represented  and  di-hes  4nd  plates  nere  set,  were  forma 
signified.  ot  art  from  wisdom,  which  cannot  be 
743,  WTiile  they  were  engaged  in  produced  by  any  art  in  the  world,  nor 
hese  things,  there  came  a  meaaenger  described  by  any  words  The  dishea 
from  the  prince,  who  iniiled  tliem  to  and  plates  were  of  silver,  having  forms 
eat  bread  with  him ;  and  then,  at  the  sculptured  upon  (hem  like  their  sup- 
same  time,  two  attendants  ol  the  court  ports  the  cups  were  of  transparent 
brought  garments  of  fine  liaen  and  gpms  Such  was  the  lurniture  of  the 
said       Put  on  the  e  because  no  one  table 

1-,  admitted  to  the  table  of  the  prmte  743  The  dress  of  the  prince  and  his 
unless  he  is  clothed  in  the  garments  of  ministers  was  this  :  The  prince  had 
ii  Lven  And  they  prepared  thera  on  a  long  robe  of  a  purple  color, 
s  hes  and  accompanied  their  angel,  spangled  with  stars  of  a  silver  color 
aid  were  introduced  into  an  open  gal  wrought  with  a  needle.  Under  the 
|pry  the  walk  of  the  pala  e  and  they  robe  he  wore  a  tunic  of  shining  silk  of 
H  aited  for  the  prmce ,  and  thpce  the  a  blue  color :  this  was  open  about  the 
aigei  mtroduced  them  to  an  acquaint-  breast  where  was  seen  the  front  pan 
ance  with  grandees  and  moderators,  of  a  beh,  with  the  ensign  of  his  society, 
who  al^  wtre  Halting  for  th^  prince  The  ensign  was  an  eagle  brooding  over 
\nd  lo  m  about  an  hour  the  doors  her  young  in  the  top  of  a  tree :  this 
Here  opened  and  through  a  widei  one  was  of  shining  gold  set  round  with  dia- 
on  the  western  side  they  saw  his  monds  The  counsellors  were  dressed 
citrance  in  the  order  and  pomp  of  a  not  \ery  diflerently  but  without  thai 
piocesMon  Before  him  went  his  fa  enaio-n  instead  of  it  thfv  had  sculp 
mihar  counsellor'!  after  thpse  his  pruy  tireJ  sapphirea  hinging  Irom  the  netk 
counsplltrs  and  after  these  the  pnnu  by  a  golden  chain  The  cnurtiers  were 
pU  officers  of  the  court  in  the  midst  dressed  in  gouiis  of  a  brown  coloi,  m 
il  these  was  the  prini-e  and  after  him  whiUi  were  wrought  flofets  around 
L )  irtiers  ot  various  rank^  and  lastly  young  eagles  the  tunics  under  them 
th  ff  larls  all  together  an  punting  to  were  of  sdk  of  an  opaline  color,  as  iNo 
a  hundred  and  t  venty  The  angel  v\ere  their  breeches  and  stockings 
hiinding  before  the  ten  new  comers,  SuL,h  was  their  dress 
n ho  then  appeared  from  their  dress  as  744  The  famdiar  coims'llois  an  3 
inhabitants  if  the  place  came  up  with  the  privy  counsellors,  and  tbp  moden 
them  to  the  prince  and  reverently  pre-  tors  stood  around  the  lablp,  and  by 
sented  them  ^nd  the  prince  without  order  of  the  prince  they  foJded  their 
stoppmgin  theproi-ession,  said  to  them,  hands  together,  and  at  the  same  tune 
"  Come  with  me  to  eat  bread."  And  whispered  votive  praise  to  the  Lord 
they  followed  him  into  the  dining  room,  and  after  this  the  prince  beckoned  to 
and  saw  a  table  magnificently  set ;  in  the  them,  and  they  seated  themselves  a( 
middle  of  it  a  hi^h  pyramid  of  goid  the  table  And  the  prmce  said  to  thp 
with  a  hundred  litfle  dishes  in  triple  ten  strangers,  "  You  also  sit  down  with 
order  upon  its  branches,  upon  which  me;  there  ire  jour  seats  "  And  they 
were  sweet  cakes  and  condiments,  with  sat  down  and  the  courtiers  whn  wrc 
other  delicacies  made  of  bread  and  before  sent  by  the  prmce  to  wait  upon 
wine;  and  through  the  middle  of  the  them  stood  behind  them  j*nd  thtii 
pyramid  there  issued,  as  it  were,  a  the  prince  said  to  them,  "  TaVe  eich 
fountain  overflowing  with  nectareous  of  you  a  plate  from  its  stand,  ard  after- 
wine,  the  stream  of  which,  from  the  sum-  wards  each  a  saucer  from  the  pyamid." 
mil  of  the  pyramid,  dispersed  itf^lf,  and  And  tliey  did  so;  and  lo,  instantly  new 
filled  the  cups.  At  the  sides  of  this  plates  and  saucers  appeared  set  on  in 
high  pyramid  were  various  celestial  the  pk"-e  of  them  ;  and  their  cups  were 
■orms  of  gold,  upon  which  were  dishes  fiUe  I  wiili  wine  from  the  fountain  flow- 
63 


-8'^' 


49S  Conctmrng  the  Hohj  Supper, 

ing  from  l.he  great  pyramiii ;  and  they  goods,  are  scattered  to  all  the  winds ; 
began  to  eat.  When  they  had  above  half  but  application  of  the  mind  to  use  hold* 
done,  the  prince  addressed  the  ten  in-  and  binds  them  together,  and  disposes 
vited  guests,  and  said,  "  I  heard,  that  the  mind  into  a  form  receptive  of  wis- 
in  the  earth,  which  is  under  this  heaven,  dom  from  those  truths,  and  then  it 
you  were  called  together  to  disclose  exterminatesthefoolerieaandmockeriea 
your  thoughts  concerning  the  joys  of  of  falsities  and  vanities.  But  you  will 
heaven  and  the  eteruaJ  happiness  hear  more  about  these  things  from  the 
thence,  and  that  you  expressed  diverse  wise  ones  of  our  society,  whom  I  will 
opinions,  each  according  to  the  delights  send  to  you  in  the  afternoon."  Having 
of  the  senses  of  his  body.  But  what  said  this,  the  prince  arose,  and  the  guests 
are  the  delights  of  the  senses  of  the  also  with  him;  and  he  said,  "Peace," 
body,  without  the  delights  of  the  soul  ?  and  commanded  the  angel,  their  leader, 
It  is  the  soul  which  fills  them  with  de-  to  conduct  them  back  to  their  rooms, 
light  The  delights  of  the  soul  are  in  and  show  them  all  the  honors  of  civility, 
themselves  imperceptible  beatitudes,  and  also  tocallmen  of  politeness  and  atfa- 
but  they  become  more  and  more  per-  biiity  to  entertain  them  with  conversa- 
ceptible  as  tlicy  descend  into  the  tion  about  t  he  var  ous  joy  s  of  this  society 
thoughts  of  the  mind,  and  from  these.  "45  Wien  thej  returned  it  so  wai 
into  the  sensations  of  the  body.  In  the  done  nn  1  those  who  were  calk  1  f  om 
thoughts  of  the  mind  they  are  perceived  the  city  to  entertain  the  n  w  th  conver 
as  happinesses,  in  the  sensations  of  the  salon  about  the  various  joys  ci  the 
body  as  delights,  and  in  the  body  itself  society  came  and  after  the  usual 
as  pleasures:  eternal  happiness  is  from  salutations  thei  conversed  with  them 
the  former  and  the  latter  together;  but  as  tl  ey  wall  ed  \ery  pleisantly  But 
from  the  latter  alone  that  happiness  is  the  angel  tl  e  i  leader  "Sdid  The^e 
not  eternal,  but  temporal,  which  comes  ten  men  were  invited  into  llis  heaven 
to  an  end  and  passes  away,  and  some-  that  they  might  see  itb  joys,  and  thence 
times  becomes  unhappiness.  You  have  receive  a  new  idea  concerning  eternal 
seen  now  that  all  your  joys  also  are  joys  happiness  :  tell,  therefore,  some  of  its 
of  heaven,  and  more  excellent  than  you  joya,  which  affect  the  senses  of  the 
could  ever  have  conceived ;  but  still  body :  afterwards  the  wise  are  to  come, 
these  do  not  inwardly  aiFect  our  minds,  who  will  tell  some  things  which  render 
There  are  three  things  which  as  one  those  joys  pleasant  and  happy."  On 
flow  from  the  Lord  into  our  souls;  these  hearing  this,  those  who  were  called 
three  as  one,  or  this  trine,  are  love,  from  the  city  recounted  these  things : 
wisdom  and  use;  but  love  and  wisdom  (1.)  There  are  here  days  of  festivity 
do  not  esist.except  ideally,  because  only  appointed  by  the  prince,  that  the  mind 
in  the  affection  and  thoughtof  the  mind  ;  may  be  relaxed  from  the  fatigue  which 
but  in  use  really,  because  at  (he  same  the  desire  of  emulation  had  induced 
time  in  the  act  and  work  of  the  body ;  upon  some.  On  these  days  there  are 
and  where  they  exist  really,  there  they  concerts  of  music  and  songs  in  the 
also  subsist ;  and  because  love  and  public  places ;  and  out  of  the  city  games 
Miisdom  exist  and  subsist  in  use,  it  is  and  shows.  Then  orchestras  are  raised 
use  that  affects  us;  and  use  is  faitbfhily,  in  the  public  places,  surrounded  with 
sincerely  and  diligently  to  perform  the  lattices  formed  of  thick  vines,  from 
works  ot  one's  function  The  love  of  which  hang  clusters  of  grapes ;  within 
use  and  thence  an  application  to  u'w  winch  on  three  elevations,  sit  mu- 
keep  the  mind  from  becoming  dis^ipat-  sicians  with  stringed  instruments,  and 
ed  and  from  wandering  about  and  im-  with  wind  instruments,  of  tones  high 
bibing  all  the  inordinate  desire"  which  and  low  =jft  and  loud  ;  and  il  tfee 
flow  in  from  the  body  and  &om  the  sides  nrc  men  singers  and  women  sing- 
world  through  the  senses  with  illure  eis  and  tliey  entertain  the  citizens 
ment"  by  which  the  truths  of  relignn  with  the  most  delightful  songs  and 
ind  the  truths  of  m>raht3    with  tleir  anthem*  choruses  and  solos,  varied  by 


^'a'^ 


Concerning  the  Holy  Sujipei:  4y9 

intervals,  as  to  the  kinds.  These  to  the  lite,  pvi-ept  by  rehtut',  Irom  the 
things  CQiitinue  there,  on  those  days  of  greatest  to  the  leist  of  them  The 
festivity,  from  morning  to  noon,  and  actors  represent  the  lea=t  ot  them  even 
after  this  till  evening.  (2.)  Moreover,  till  they  beoome  none,  but  it  is  or- 
every  morning  there  are  heard,  from  the  dained  bj  law,  that  ihpy  should  ethibjt 
houses  around  the  forum,  the  sweetest  nothing  ot  the  opposite,  which  is  called 
songs  of  virgins  and  girls,  witli  which  dishonorable  and  indecorous,  except 
the  whole  city  resounMs.  There  is  an  figuratively,  and,  as  it  were,  remotely 
aifection  of  spiritual  love,  which  is  sung  the  reason  that  it  is  -o  ordained,  is 
every  morning,  that  is,  is  sounded  by  because  nothing  that  is  honorable  and 
modifications  or  modulations  of  a  musi-  good,  in  any  virtue,  eier  parses,  by 
cal  voice,  and  that  aifection  ia  perceived  successive  progressions,  into  what  is 
in  the  singing  as  if  it  were  itself;  it  dishonorable  and  evd,  but  to  the  least 
flows  into  the  souls  of  the  hearers,  and  degrees  oi  it  oven  till  it  perishes ,  and 
eitcites  them  to  a  correspondence,  wlieii  it  perishes  the  oppoaite  corn- 
Such  is  heavenly  singing.  The  female  mences.  Wherefore  hea\en,  where  all 
singers  say  that  the  sound  of  their  sing-  things  are  honorable  and  good,  has 
ing,  as  it  were,  inspires  and  animates  nothing  in  common  uith  hell  where 
itself  from  within,  and  delightfully  all  things  aie  dishonorable  ind  c^il 
exalts  itself  according  to  its  reception  746.  While  they  were  apeakmg  a 
by  the  hearers.  This  being  ended,  servant  came  and  told  them  tiiat  eight 
the  windows  of  the  houses  of  the  forum,  wise  ones,  by  the  order  of  the  prince, 
and  at  the  same  time  of  the  houses  of  had  come  and  wished  to  enter  On 
the  streets,  are  shut,  and  also  the  doors ;  hearing  h  hich,  the  angel  went  and  re 
and  the  whol  hem,  and  introduced  them;  and 

noise  any  whe  se     y  the  wise  ones,  after  the  usual 

terers  appear.  g  per  civilities,  first  spoke  with 

duties  of  thei      ffi  (    )  A  m  concerning  the  beginnings  and 

the  doors  are  o  nts  of  wisdom,  with  which  they 

noon  the  wind  ed  various  things  respecting  its 

and  sports  of  g  ,  and   that  wisdom   with   the 

in  the  streets,  m  ever  ceases  and  comes  to  an 

regulating  the  grows  and  increases  to  eternity, 

of  the  houses      (    )  A  O  ing  this,  the  angel  of  the  com- 

the  city,  in  the  outermost  parts  of  it,  panj  said  to  them,  "Our  prince  at  the 
there  are  various  games  of  boys  and  table  spoke  with  them  about  the  seat 
youngmen;  there  are  games  of  running,  of  wisdom,  that  it  is  in  use.  Do  you 
there  are  gamesof  ball,  there  aregames  also,  if  you  please,  speak  with  them 
with  the  ball  called  racket;  there  are  about  that"  And  they  said,  "  Man 
contests  among  the  boys  to  find  who  when  first  created,  was  imbued  with 
are  most  espert  in  speaking,  acting  wisdom  and  its  love,  not  for  the  sake 
and  pectieiving,  and  for  those  who  are  of  himself,  but  for  the  sake  of  the  com- 
moat  expert  some  leaves  of  laurel  are  munication  of  it  with  others  from  him- 
given  as  a  reward  ;  besides  many  other  self.  Thence  it  is  inscribed  upon  the 
things,  which  call  forth  into  exercise  wisdom  of  the  wise,  that  no  one  should 
ihelatent  talents  of  the  boys  (5  )  More-  be  wise  and  live  for  himself  alone,  but 
o\er  out  of  the  city  there  are  exhibi  for  others  at  the  same  time :  thence  is 
tinns  of  comedians  upon  theatres  rep-  society,  which  otherwise  would  not  be 
resenting  the  various  proprieties  and  To  live  for  others,  is  to  perform  uses: 
virtues  of  moral  life  among  whom  uses  are  the  bonds  of  society,  which 
there  are  aHo  actors  for  the  sake  of  arc  as  many  as  there  are  good  uses, 
rehtions  And  one  of  the  ten  askpd  and  uses  are  infinite  in  number.  There 
Why  for  the  '■ake  of  relations''  And  are  spiritual  uses,  which  are  of  love  tu 
they  answered  "  No  virtue,  with  its  God  and  love  towards  the  neighlxir 
proprieties  and  graces,  can  be  aet  forth    there  are  moral  and  civil  uses,  wliich 


,,  Google 


500  Concerning  the  Holy  Svpper. 

are  of  tlie  love  of  the  society  and  slate  heard  the  singing  of  virgins  and  girls 

ill  which  a  man  is,  and  of  the  aesociates  from  the  houses  around  the  foinm,  of 

and  citizens  with  whom  he  is  ;  there  which  above.  Then  was  sung  the  afieo 

are  natural  uses,  which  are  of  the  love  tion  of  eonJHgial  love ;  by  the  sweetness 

of  the  world  and  its  necessities;  and  of  which,  being  deeply  affected  and 

there  are  bodily  uses,  which  are  of  the  moved,  they  perceived  a  blessed  pleas* 

love  of  self-preservation   for  the  sake  antness  infused  into  their  joys,  which 

of   higher   uses.     All  these   uses   are  elevated    them    ^nd    renewed    them 

inscribed  upon  man,  and  they  follow  in  When  it   was   time,   the   angel    said, 

order  one  after  another;  and  when  they  "Prepare  yourselves,  and  put  on  the 

are  together,  one  is  in  another.     Those  garments  of  heaven,  which  our  prince 

who  are  in  the  first  uses,  which  are  has  sent  to  you."     And  they  put  them 

spiritual,  are  also  in  the  following,  and  on,   and    lo,   the  garments  shone    as 

they  are  wise;  but  those  who  are  not  from   a    flammeous    light;    and    they 

in  the  first,  and  yet  in  the  second,  and  asked  the  ange!,  "Whence  is  this?" 

thence  in  the  following,  are  not  so  wise,  He  answered,  "  Because  you  are  going 

but  only  from  external   morality  and  to  a  wedding;  with  us  the  garments 

civility,  appear  as  if  they  were;  those  then  shine  and  become  wedding  gar 

who    are  not  in  the  first  and  second,  ments." 

but  in  the  third    and  fourth,    are   not  747.  After  this  the  angel  led  them 

at   all    wise,  for  they  are  satans,  for  to  the  house  of  the  wedding,  and  the 

they  love  only  the  world,and  themselves  porter  opened  the  door ;  and  presently 

for  the  sake  of  the  world ;  but  those  they  were  received  within  the  thresh- 

who   are  only  in  the   fourth,  are   the  old,  and    saluted    by  an    angel    seni 

least  wise  of  all,  for  they  are  devils,  from  the  bridegroom,  and  introduced, 

because  they  live  for  themselves  alone,  and  led  to  the  seats  appointed  for  them  ; 

and  if  for  others,  it  is  only  for  the  sake  and  soon  they  were  invited  info  a  room 

of  themselves.     Moreover,   every  love  opposite  to  the   bride-chamber,  where 

has  its  delight,  for  love  lives  by  this,  theysaw,inthemiddle,  atable,onwbich 

and  the  delight  of  the  love  of  uses  is  was  placed  a  magnificent  candlestick, 

heavenly  delight,  which  enters  the  de-  with  seven  branches  and  sconcesofgold; 

lights  following  in  order,  and,  according  and  upon  the  walls  hung  lamps  of  silver, 

to  the  order  of  the  succession,  exalts  from  which,  when  lighted,  the   atmos- 

them  and  makes  them  eternal.     After  phere  appeared  as  if  gUded,     And  they 

this  they  enumerated  the  heavenly  de-  saw  at  the  sides  of  the  candlestick  two 

lights  proceeding  from  the  love  of  use,  tables,  upon  which  loaves  of  bread  were 

and  said  that  they  were  myriads  of  placed  in  triple  order ;   and  at  the  four 

myriads,  and  that  those  who  are    in  corners,  tables  on  which  were  crystal 

heaven  enter  into   them.     And   thus,  cups.      While     they    were    surveying 

by  discourses  of  wisdom  concerning  the  those   things,  lo,  a  door  was  opened 

,  love  of  use,  they  passed  the  day  with  from  a  room  next  to  the  bride-chamber, 

them  even  til!  evening.  and  they  saw  sis  virgins  coming  out. 

But    towards    evening,   a   footman,  and  after  them  the  bridegroom  and  the 

clothed  in  linen,  came  to  the  ten  stran-  bride,  holding  each  other  by  the  hand, 

gers,  the  companions  of  the  angel,  and  and  leading  each  other  to  a  seat  which 

invited  them  to  a  wedding  to  be  cele-  was  placed  opposite  to  the  candlestick, 

brated  the  next  day  ■  and  the  strangers  on  which  they  seated  themselves,  the 

Here  very  glad  that  they  were  also  to  bridegroom  on  the  left  hand  and  the 

see  a  wedding  m  heaven      After  this  bride  on  his  right,  and  the  six  virgins 

they  were  led  to  one  of  the  familiar  stood  by  the  seat  near  the  bride.     The 

counspilors,    and     supped    w  th   b'n  b  'deg  oom  h  d  o    a   obe  of  glittering 

and   afier  supper  they  re     nel    and  p    pi    a  d  a        cof    h     n    fine  linen, 

retired  separately    each  o  e    no  1  I  an  ej  hod  uponwh    h  vas  a  plate 

bed-chamber    and  slept      11  mo  n  nc  of  gold    e    a  o  nd  w    h  d       onds,  and 

And    tl  en     whrn    the)    a     ke      be  on    he  pi    e      as  e      a         a  young 


^'iS'^ 


Concerning  '.he  HoIj/  Supper.  50 1 

eagle,  the  nuptial  easign  of  that  society  welt.  And  then  ihey  asked  him  whj 
of  heaven,  and  a  mitre  covered  the  the  bridegroom,  uow  a  husband,  was  iu 
bridegroom's  head.  But  the  bride  had  such  a  dress.  He  answered  that  the 
on  a  scarlet  mantle,  and  under  it  an  bridegroom,nowahusband, represented 
embroidered  gown  reaching  from  her  the  Lord,  and  the  bride,  now  a  wife, 
neck  to  her  feet,  and  under  her  breast  represented  the  church ;  because  a  wed 
a  golden  girdle,  and  upon  her  head  a  ding  in  heaven  represents  the  marriage 
crown  of  gold  with  rubies  set  in  it.  of  the  Lord  with  the  church.  Thence 
When  they  had  thus  seated  themselves,  it  is,  that  there  was  a  mitre  on  his  head, 
the  bridegroom  turned  himself  to  the  and  he  had  on  a  robe,  a  tunic  and  an 
bride,  and  put  on  her  finger  a  golden  ephod,  like  Aaron  ;  and  that  there  waE' 
ring ;  and  lie  took  out  a  pair  of  brace-  a  crown  on  the  head  of  the  bride,  now 
lets  and  a  collar  of  pearls,  and  tied  the  a  wile,  and  she  had  on  a  gown  like  a 
bracelets  on  her  wrists,  and  the  collar  queen;  but  to-morrow  they  will  be  dress- 
around  her  neck,  and  said,  "  Accept  ed  differently,  because  this  representa- 
these  pledges."  And  when  she  accepted  tion  lasts  only  to-day.  They  asked 
them,  he  kissed  her,  and  said, "  Now  you  again,  "  Since  he  represented  the  Lord, 
are  mine;  "  and  he  called  her  his  wife,  and  she  the  church,  why  did  she  sit  at 
This  being  done,  the  guests  exclaimed,  his  right  hand?"  The  wise  one  an- 
"  A  blessing  be  upon  you."  Each  one  swered,  "  Because  there  are  two  tilings 
exclaimed  this  by  himself,  and  atler-  which  make  the  marriage  of  the  Lord 
wards  all  of  them  together ;  one  who  and  the  church,  love  and  wisdom ;  and 
was  sent  from  the  prince  also  exclaimed  the  I^ord  is  love,  and  the  church  is 
in  his  stead;  and  at  that  moment  wisdom,  and  wisdom  is  at  the  right 
the  room  opposite  to  the  bride-chamber  hand  of  love;  for  the  man  of  the  church 
was  filled  with  that  aromatic  smoke,  is  wise  as  of  himself,  and  as  he  be- 
which  was  a  sign  of  blessing  from  heav-  comes  wise,  he  receives  love  from  the 
en.  And  the  servants  took  the  loaves  Lord.  The  right  hand  also  signifies 
of  bread  from  the  two  tables  near  the  power,  and  love  has  power  by  means  of 
candlestick,andthecup3,nowfil!edwith  wisdom.  But,  as  was  said,  after  the 
iviue,  from  the  tables  at  the  corners  of  wedding,  the  representation  is  changed ; 
iheroom,  and  gave  to  each  of  the  guests  for  then  the  husband  represents  wis- 
his  loa.f  and  his  cup,  and  they  ate  and  dom,  and  the  wife  the  love  of  his  wis- 
drank.  After  this,  the  husband  and  his  dom  ;  but  this  love  is  not  the  prior  love, 
wife  rose  up,  the  six  virgins,  with  silver  but  it  is  a  secondary  love,  which  the 
lamps  now  lighted  in  their  hands,  fol-  wife  has  from  the  Lord,  through  the  wis- 
lowing  them  to  the  threshold  ;  and  the  dom  of  the  husband.  The  love  of  the 
married  pair  entered  the  bride-chamber,  Lord,  which  is  the  prior  love,  is  the  love 
and  the  door  was  shaJ,  of  becoming  wise,  with  the  husband ; 
74S.  Afterwards  (he  angel,  who  was  wherefore,  after  the  wedding,  both  to- 
the  leader,  spoke  to  the  guests  concern-  gether,  the  husband  and  nis  wife,  rep- 
ing  his  ten  companions;  that  he  had  resent  the  church,"  They  asked  again, 
by  command  introduced  them,  and  "Why  did  not  you  m«i  stand  by  the 
shown  them  the  magnificent  things  in  side  of  the  bridegroom,  now  the  hus- 
thepalaceoftheprince,  and  the  wondere  band,  as  the  six  virgins  stood  by  the 
there,  and  that  they  had  dined  at  the  side  of  the  bride,  now  the  wife?"  The 
table  with  him,  and  that  afterwards  wise  one  answered,  "  The  reason  is. 
they  had  conversed  with  our  wise  ones ;  hecause  we  to-day  are  numbered  among 
and  he  asked, "  May  they  also  have  some  the  virgins,  and  the  number  six  signifies 
conversation  with  youl"  And  they  came  all  and  complete."  But  they  said, 
up  and  spoke  with  them.  And  one  of  ''What  is  this?"  He  answered,  "  Vir- 
the  wise  mea  that  attended  the  wed-  gins  signify  the  church,  and  the  church 
ding  said,  "  Do  you  understand  what  is  of  both  sexes;  wherefore  we  also,  aa 
(base  things  signify,  which  yon  hive  to  the  church,  are  virgins.  That  it  is 
seen?"  They  said  that  they  did  not  very  so,  is  evident  from  these  words  in  the 


b,  Google 


fi02  Concerning  the  Holy  Sujrper. 

Revelation :   T/iese  are  tliey  who  have  beauty  and  the  elegante  ol  tliejr  man 

not  been  defiled  with  womm,for  they  ners;  and  we  love  them  mten  ely,  liiil 

are  Virgiws;  and  they  follow  the  haiitb  chastely."      At   ihis    hi*   companiona 

whithersoever  He  goeth,  xiv.  4.     And  laughed,     and     said         You      guess 

becausevirginssignifythechurch, there-  rightly.      Who   is  able  tf    see    such 

fore  the  Lord  likened  it  to  ten  Vikcins  beauties  near,  and   not  desire   Home- 

invited  to  a  wedding,  Malt.  xxv.  1 ,  &c.  thing  1 " 

And  because  the  cliurch  is  signified  by  750.  After  this  soticJ  entprtimment 
Israel,  Z ion  and  Jerusalem,  therefore  all  who  had  been  invited  to  the  «eddmg 
it  is  so  often  said  in  the  Word,  the  departed,  and  also  those  ten  men  with 
Virgin  and  Daughter  op  Israel,  of  tiieir  angel ;  it  was  late  m  the  evening 
ZioN  AND  op  Jeaus.ALEM.  The  Lord  and  they  retired  I»  rest  At  the  dann 
also  describes  his  marriage  with  the  of  day,  they  heard  a  proclimation  To- 
church,  in  these  words  in  David  ;  The  day  is  the  Sabbath  and  thej  aro*e 
QUEEN  AT  THY  RIGHT  HAND,  in  i/ie  6esi  and  asked  the  angel  what  that  waa 
goldofOpkir;  her  clothing  ii  of  wrought  for.  He  answered,  That  it  was  ijr 
gold.  She  shall  be  brought  to  the  King  in  the  worship  of  God,  which  returns  at 
RAiMENT0PNBBDLB-woBK;iAeViRGiN8  Stated  times,  and  is  proclaimed  by  the 
her  co/apanions  shall  come  after  her  into  priests.  It  is  performed  in  our  temples 
the  kitig's  palace.  Psalm  xlv.  9  to  16."  and  lasts  about  two  hours  AVhereiore 
Afterwards  they  said,  "  Is  it  not  proper  if  jou  like,  come  with  me  ind  I  will 
that  a  priest  should  be  present  and  min-  introduce  you."  And  thes  prepared 
ister  in  these  things  1 "  The  wise  one  themselves,  and  accompanied  the  angel 
answered,  "This  is  proper  on  earth,  and  entered;  and  beheld  the  temple 
but  not  in  the  heavens,  on  account  of  was  large,  capable  of  htl  hug  about 
the  representation  of  the  Lord  himself  three  thousands.  It  was  of  a  Bemicir 
and  the  church  :  this  they  do  not  know  cukr  form ;  the  benches  or  seats  weie 
onearth.  Butstill,  with  us  apriest  min-  likewise  curved,  according  to  the 
istersatbetrothings, and  hears,  receives,  form  of  the  temple.  T' e  pulpit  was 
confirms  and  consecrates  the  consent :  before  them,  placed  baok  a  httlc  from 
consent  is  the  essential  of  marriage,  and  the  centre ;  the  door  behind  the  pulpit 
the  other  things  which  follow  are  its  on  the  left  hand.  The  ten  strangers 
formalities."  entered  with  the  angel  their  guide 
749.  Afterthis,  the  conducting  angel  and  the  angel  showed  them  the  «eais 
came  to  the  six  virgins,  and  told  where  they  should  sit  saying  to  them 
them  also  about  his  companions,  and  "  Every  one  that  enters  the  temple 
requested  that  they  would  favor  them  knows  hia  place:  this  he  knows  from 
with  their  company.  And  they  came  something  within,  nor  can  he  sit  any 
up,  but  when  they  were  near,  they  sud-  where  else ;  if  he  doe  1  e  hear-" 
denly  went  back,  and  entered  the  wo-  nothing  and  perceives  nothing  an  i 
men's  apartment,  where  were  also  the  also  he  disturbs  order  whii-h  being 
virgins  their  companions.  On  seeing  disturbed,  the  priest  is  not  inspired  ' 
this,  the  conducting  angel  followed  751.  After  they  had  assembled,  the 
them,  and  asked  why  they  went  back  priest  ascended  ihe  pulpit,  and  preached 
so  suddenly,  without  speaking  with  a  sermon  full  of  the  spirit  of  wisdom. 
Ihem.  And  they  af.swered,  "We  could  The  discourse  was  concerning  the 
not  approach."  And  he  said,  "  Why  holiness  of  the  Sacred  Scripture,  and 
is  this?"  And  they  answered,  "We  concerning  the  conjunction  of  the  Lord 
do  not  know ;  but  we  perceived  some-  with  both  worlds,  the  spiritual  and  the 
thing  which  repelled  and  led  us  back :  natural,  by  means  of  it.  In  the  illus- 
they  must  escuse  us."  And  the  angel  tration  in  which  he  was,  he  fully  proved  . 
returned  to  his  companions,  and  told  that  that  Holy  Book  was  dictated  by 
their  answer,  and  added,  "I  guesa  Jehovah  the  Lord,  and  that  thence  He 
that  your  love  of  the  sex  is  not  chaste,  is  in  it,  so  that  He  is  the  wisdom  there ; 
In  heaven,  we   love  virgins  for  their  but  that  the  wisdom  wliich  is  Himself 


^'a'^ 


Concermng  the  Holy  Sujyper.  503 

therein,  lies  concealed  under  the  sense  752.  After  expressing  their  tlianlts, 
of  the  letter,  and  is  not  opened  except  they  went  home ;  and  there  the  angei 
to  those  who  are  in  the  truths  of  doc-  Slid  to  them,  "  This  is  the  third  day 
trine,  and  at  the  same  time  in  the  goods  since  your  ascent  into  the  society  of 
of  life  ;  and  thus  in  the  Lord,  and  the  this  heaven,  and  jou  were  prepared  bj 
Lord  in  them.  To  the  discourse  he  the  Lord  to  stay  here  three  days;  where- 
subjoined  a  prayer,  and  descended,  fore,  it  is  time  for  us  to  be  separated  r 
As  the  hearers  were  going  out,  the  take  off,  therefore,  the  garments  sent 
angel  requested  the  priest  to  speak  to  you  by  the  prince,  and  put  on  your 
some  words  of  peace  to  his  ten  com-  own."  And  when  they  were  in  them 
panions.  And  he  came  to  them,  and  they  were  inspired  with  a  desire  o( 
they  conversed  together  for  half  an  withdrawing;  andtheywithdrewandde- 
hour ;  and  he  spoke  of  the  Divine  scended,  the  angel  accompanying  then: 
Trinity,  that  it  is  in  Jesus  Christ,  in  as  far  as  to  the  place  of  assembly;  and 
whom  all  the  fulness  of  the  Godhead  there  they  rendered  thanks  to  the  Lord 
fiw^eift'wiKii-S,  aacut^mg,  \q  ■fits  fifto  '^ax  'S.s  Wfi  {leig^iiei  te  Vi«*a  ^ifttn 
laration  of  the  api^tle  Paul ;  and  after-  with  knowledge,  and  thence  with  intelli 
wards  of  the  union  of  charity  and  faith;  gence,  concerning  heavenly  joys,  and 
but  he  said,  of  the  union  of  charity  concerning  eternal  happiness. 
and  truth,  because  faith  is  (ruth. 


./Google 


504  The  Comummation  of  the  Age,  the  Coming  of  the  Lord, 


CHAPTER  XIV. 


CONCERNING  THE  CONSUMMATION  OF  THE  AGE;  CONCJjlRNING 

THE     COMING     OF     THE      LOED ;     A«D    CONCERNING 

THE  NEW  HEAVEN  AND  THE  NEW  CHURCH. 


753.  I.  That  the  Consummation  opposed  to  love  to  God ;  and  the  love  oi 
OF  THE  Age  is  the  last  Time  or  the  world,  when  it  is  predominant,  is  op- 
End  op  the  CiruRcij.  posedtolove  towards  the  neighbor.  The 

On  this  earth  there  have  been  seve-  love  of  self  is,  to  wish  well  to  one's  self 
ralchurchesiandajijnthecoutseof time  alone,  and  to  no  other  except  for  tbe 
have  heen  consummated,  and  after  sake  ot  =elf,  likewise  the  love  of  the 
their  consummation,  new  ones  have  e!t-  world,  and  tho'e  loies  when  they 
isted;  and  thus  even  to  the  present  time  are  indulged,  spreid  them&ehcs  hLe  a 
The  consummation  of  the  church  takes  mortification  through  the  bodj,  and 
place  when  nodivinetruth  remains,  ex-  successively  consume  the  whole  ot  it 
cept  what  is  falsified  or  rejected ,  and  That  such  love  hd.s  invaded  churche*, 
when  there  is  no  genuine  truth,  no  gen-  is  manifestly  evident  from  Babvlon 
uine  good  can  be  given,  sin(,e  all  the  and  the  de<icription  of  it.  Gen  xi  I  to 
quality  of  good  Is  formed  bj  truths ,  9 ,  Isaiah  xiu  xiv  sivii  ,  Jer  I  ,  and 
for  good  is  the  essence  of  truth,  and  in  Daniel  ii  31  to  47,  in  1  to  7,  and 
truth  is  the  form  of  good;  and  without  thelollowjngverses  ,  v  vi  8,totheend, 
a  form  quality  is  not  given  Good  and  vii  I  to  14  ,  and  m  Rev  xvii  and 
truth  can  no  more  be  separated,  than  xviii ,  from  the  beginning  to  the  end  ol 
the  will  and  the  understanding,  01,  what  each,  which  at  length  has  exalted  it- 
is  the  same  thing,  than  the  affection  of  self  to  such  a  degree,  that  it  has  not 
love  and  the  thought  thence  where-  only  transferred  lo  itself  the  divme 
fore,  when  the  truth  in  the  chuiLh  is  power  of  the  Lord,  hut  ilso  it  labors 
consummated,  the  good  there  is  con-  with  the  utmost  zeal  to  bring  together 
Bummated  also;  and  when  this  i«  done,  into  itself  all  the  riches  of  the  world 
then  the  church  has  an  end,  that  is,  That  simitar  loves  would  burst  forth 
there  is  a  consummation  of  it  from  many  of  the  rulers  of  the  churches 

754.  The  church  is  consummated  outof  Babylon,  unless  their  power  were 
by  various  things,  especially  by  such  limited,  and  thus  restrained,  may  be 
as  make  the  false  appear  as  true ;  and  concluded  from  indications  and  appear- 
when  that  appears  true,  then  the  good,  ances  not  so  rain.  What  else,  then, 
which  in  itself  is  good,  and  is  caJled  would  be  the  consequence,  than  that 
spiritual  good,  is  not  any  more  given  ;  such  a  man  would  regard  himself  as  a 
the  good  which  is  then  believed  to  be  god,  and  tlie  world  as  heaven ;  and  that 
good,  is  only  the  natural  good,  which  he  would  pervert  all  the  truth  of  the 
moral  life  produces.  The  causes  church  1  For  truth  itself,  which  in  it- 
that  truth,  and  together  with  it  good,  self  is  truth,  cannot  be  known  and  ac^ 
are  consummated,  are  principally  the  knowledged  by  the  merely  natural  man, 
two  natural  loves,  which  are  dia-  nor  can  it  be  given  to  him  by  God,  be- 
metrically  opposite  to  the  two  spiritu-  cause  it  falls  into  what  is  inverted, 
al  loves,  which  are  called  the  love  and  becomes  false.  Besides  these 
of  self,  and  the  love  of  the  world.  The  two  loves,  Ihere  are  still  several  causes 
love  of  se  f,  when  it  is  predominant,  is  of  the  consummation  of  good  and  truth 


h,  Google 


and  the  J^ew  Heaven  and  the  jVtw  Church.  505 

anil  fhenoe  of  the  consummation  of  the  Jesus  said  to  the  disciples,  Lo,  I  am 

church ;  but  these  causes  are  secondary  icilh  you  even  to  the  consummation  or 

and  subordinate  to  those  two  the  age,  xxviii.  20.     It  is  to  be  knownj 

75S.  That  the  cooauiuruation  of  Che  Cliat  vastation,  desolatioQ  and  decision 

age  is  the  last  time  of  the  church,  is  signify  the  same  as  consummation;  but 

evident  from  the  passages  m  the  Word,  desolation,  the  consummation  of  truth, 

where  it  is  named,  as  from  these ;   I  vastation,  the  consummation  of  good, 

have  heard  from  Jehovah  a  cons¥mma-  and  decision,  the  full  consummation  of 

TioN  and  DECISION  Upon  all  the  land,  both ;  and  that  the  fulness  of  time,  in 

Isaiah  xxviii.  22.     ^  consummation  is  which  the  Lord  came  into  the  world, 

determined,  righteousness  is  overjlowed,  and  In  which  He  is  to  come,  is  also  a 

for  the  Lord  Jehovik  of  hosts  is  making  consummation. 

a  CONSUMMATION  and  decision  in  the        758.  The  consummation  of  the  age 

whole  land,  x.  22,  23.     In  the  Jire  of  may  be  illustrated  by  various  things  in 

the  zeal  of  Jehovah,  the  whole  land  the  natural  world ;  for  in  it  each  and 

shall  he  devoured,  because  He  will  make  every  thing  that  there  is  upon  the  earthi 

a  speedy   consummation  with  all  the  becomes  old,  and  is  consumed ;    but 

iiihMtants  of  the  land,  Zeph.  i.   18.  by  alternate  changes,  which  are  called 

By  land,  in  these  passages,  is  signified  the  circles  of  things.     Times,  in  gen- 

the  church,  because  the  land  of  Canaan  eral,  and   in   particular,   run   through 

is  meant,  where  the  church  was.    That  these    circles.      In   general,  the   year 

the  church  is  signified  by  land,  may  be  passes    from    spring   to   summer,    and 

seen    confirmed    from   many   passages  through  this  to  autumn,  and  terminates 

from    the  Word,  in ,  the  Apocalypse  in    winter,   and   from   this   returns   to 

Revealed,   n.  285,  902.    At  length,  spring;    but  this  is  a  circle  of  heat. 

upon  the  bird  of  abominations,  there  In    particular,   the    day  passes    from 

shall  be  desolation,  and  even  to  con-  morning  to  noon,  and  through  this  to 

summation  <md  decision  it  shall  drop  evening,  and  terminates  in  night,  and 

upon  the  devastation,  Dan.   ix.  27.  from  this  returns  to  morning ;  but  this 

That  these  things  were  said  by  Daniel  is  a  circle  of  light.     Every  man  also 

concerning    the    end  of   the   present  runs  through  the  circle  of  nature ;  he 

Christian  church,  may  be  seen  Matt,  begins  life  from  infancy,  from  vvhich  he 

xxiv.  15,     Tlte  whole  land  shall  be  a  goes  onto  youth  and  manhood,  and  from 

waste,  yet   I  will  not  make   a  con-  this  to  old  age,  and  dies;  just  so  every 

HUMMATioN,  Jer.  iv,  37.     The  iniquity/  bird  of  the  air,  and  every  beast  of  the 

of  the  Amorites   is  not  yet   consum-  earth.     Every  tree  also  begins  fi^m  the 

MATED,  Gen.  XV.  16.     Jehovalt  said,  I  germ,  proceeds  to  the  full  stature,  and 

will  go  down  and  see  whether  they  have  successively  decays  until  it  falls.     The 

made  a  consummation,  according  to  case  is  similar  with  every  shrub,  and 

t!ie  cry  wJtich  has  eoTne  to  Me,  xmi.^l;  with  every  twig,  yea,  with  every  leaf 

concerning   Sodom.     The  last  time  of  and  flower,  and  also  with  the  ground 

the    present  Christian  church  is  also  itself,  which  in  time  becomes  sterile; 

meant  by  the  Lord,  by  the  consumma-  as  also  with  all  stagnant  water,  which 

lion  of  the  age,  in  these  passages  :    The  successively  becomes  putrid.     All  these 

disciples  asked  Jesus,  VVhat  will  be  the  are  alternate  consummations,  which  are 

sign  of  thy   coming,  and  of  the  con-  natural  and  temporary,  but  still  period!- 

SUMMATION  OF  THE  age?  Matt.  xxiv.  3.  cal;  for  when  one   thing   has  passed 

In  the  time  of  the  harvest,  I  mill  say  to  from  its  beginning  to  its  end,  another 

the  reapers.  Gather  _frst  the  tares,  to  similar  one  springs  up ;  thus        y  th'n 

be  burned;  gather  the  wheat  info  the  is  born,  and  decays,  and  is    g    n  ! 

bams  :  thus  it  shall  be  in  tlie  consum-  in  order  that  creation  may  be  u  d 

MATiON  OF  THE  AGE,  Matt.  xiii.  40.    In  Thatthe  caseissimilar  with  h     1       fa 

the  CONSUMMATION  op    THE    AGE,  tlie  is  because  man  is  (he  chur  h     nd    n 

angels  will  go  forth   and  separate  the  general  constitutes  it;  and  o      g         a- 

tvilfroM  the  midst  of  the  just,  xiii,  49.  tion  follows  another,  and  th  a    a< 


lostecbX'OOt^lC 


■>K  The  Co       m    ato    of  the  Jige,  the  Coming  of  the  Lord, 

el    of  all       nds    id    n  q  i  3    being  He  afterwards  revealed  in  tlie  Iteve- 

on(,e   rooted    as  to  tl  e     i  1  nat  on   to  lation  by  John,  concerning  tbe  emue 

t     s  Iransmittcd  to  poster  ty    and  it  things,  it  is  clearly  manifest,  that  H? 

s     ot  e\t  rpated    except  by  regenera-  meant    no  other  consummation    than 

ton     \\     h  is  efTe  ted   bj   tie   Lord  that  of  the  present  Christian  church. 

alone.  Besides,  it  is  al&o  prophesied  in  Daniel 

757.  II.  That  at  this  Day  is  the  concerning  the  end  of  this  church  ; 
LAST  Time  of  the  Christian  Ciiritcii,  wherefore  the  Lord  says,  W/ien  ye  see 
wuicH  IS  KOHETOLD  AND  DESCRIBED  the  abomination  of  desolation  foretold 
BY  THE  Lord  in  the  Evangelists,  6y  the  pri^het  Daniel,  standing  in  the 
AND  IN  THE  REVELATION.  Iioltf  placi!  tehoso  Teodetk,  let  kirn  ob- 

That  the  consummation  of  the  age  serve  it  well.  Matt.  xxiv.  15  ;  Dao.  ix. 
signtlies  the  last  time  of  the  church,  37;  in  like  manuer  also  in  the  other 
was  shown  in  the  preceding  article ;  prophets.  That  there  is  at  this  day 
thence  it  is  manifest  what  is  meant  by  such  abomination  of  desolation  in  the 
the  consummation  of  the  age,  concern-  Christian  church,  will  be  still  more  main 
ing  which  the  Lord  spoke  in  the  Evan-  ifest  from  the  Appendix ;  in  which  i 
gelists.  Matt.  xxiv. ;  Mark  xiii. ;  Luke  will  be  s(^n,  that  there  is  not  one  gen- 
XKJ. ;  for  it  is  read.  As  Jesus  sat  tipon  ume  truth  led  in  the  church,  and  also 
the  mount  of  Olives,  the  disciples  came  that  unless  a  new  church  be  raised  up 
to  aiTii  privately,  saying,  What  is  tht  in  the  place  of  the  present,  no  fiesi 
sign,  of  thy  coming,  andof  theconsum-  covld  be  saved,  according  to  the  words 
mationofthe  age?  Matt.  xxiv.  3.  And  of  the  Lord  in  Matt  xxiv  22  That 
then  the  Lord  began  to  foretell  and  the  Christian  church,  such  as  it  is  at 
describe  the  consummation,  such  as  it  this  day,  11  consummated  and  va-tated 
Is  to  be  successively,  even  to  his  coming:  to  such  a  degree,  cannot  be  -leen  b] 
and  that  then  He  is  to  come  in  the  those  on  eirth,  who  haie  confirmed 
clouds  of  heaven  with  virtue  and  glory,  themselves  m  its  falses  the  fpaBon  is, 
and  to  gather  together  his  elect,  beside  because  a  confirmation  of  the  fahe  is  a 
many  other  things,  verses  30,  31,  denial  of  the  true  ;  wherefore,  il  as  Jt 
which  did  not  come  to  pass  at  the  were  veils  the  under-standing,  and  there- 
destruction  of  Jerusalem,  These  things  fay  prevents  the  entrance  of  any  thing 
the  Lord  described  there  in  prophetic  else,  which  might  pull  up  the  cords  and 
language,  in  which  every  single  word  stakes,  with  which  it  has  built  and 
has  its  weight :  what  each  one  there  in-  formed  its  system,  as  a  strong  tent, 
volves  has  been  explained  in  the  Ar-  Add  to  this,  that  the  natural  rational 
CANA  CtELESTiA,  n.  3353  to  3356,  can  confirm  whatsoever  it  pleases,  thus 
3496  to  3489,  3650  to  3655,  3751  to  the  false  aa  well  as  the  true,  and  both, 
3757,  3898  to  3901,  4057  to  4060,  wlien  they  are  confirmed,  appeir  in 
4229  to  4231,4332  to  4335,  4422  to  similar  light;  and  it  is  not  known 
4424.  whether  the  light  be  fatuous,  such  aa 

758.  That  all  those  things  which  the  is  given  in  a  dream,  or  whether  it  be 
Lord  spoke  with  the  disciples,  were  true  light,  such  as  is  given  in  the  day  ; 
said  concerning  the  last  time  of  the  but  it  is  quite  otherwise  with  the  spirit- 
Christian  church,  is  very  manifest  from  ual  rational,  in  which  those  are  who 
the  Revelation,  where  the  like  things  look  to  the  Lord,  and  from  Him  are  in 
ate  foretold  concerning  the  consumma-  the  love  of  truth. 

tion  of  the   age,  and   concerning  his  759.  It isftom this,thateverychurch, 

coming;  which  all  are  particularly  ex-  built  up  by  those  who  see  by  confirma- 

plained  in  the  Apocalypse  Revealed,  tions,   appears  as  if  it  alone  were  in 

published  in  the  year  1766.     Now,  be-  the  light,  and  that  all  the  rest,  whicli 

cause  those  things  which  tlie  Lord  said  dissent,  are  in  darkness ;  for  those  who 

concerning  the  consummation  of  the  see    by  confirmations  are   not  unlike 

age,  and  concerning  his  coming,  before  owls,  which  see  light  in  the  shade  oi 

the  disciples,  coincide  with  those  which  night,    and  in  the  day  time,  the  sun 


lostecb,  Google 


end  tfit  Apit-  Hcaeen  and  the  J\  u   (hu  ch                       607 

Slid  Its  rays  as  thiok  darkness  Such  the  church  ?  Whit  luna  jc  does  no 
his  been  and  such  li  oery  church  believe  hia  folly  to  be  wisd  n  id 
which  IS  in  tiiaes  when  it  lia  once  wisdom  to  be  foil)  t  Who  by 
been  founded  by  leaders  appearing  to  the  Sight  of  the  eye  di  t  ngu  shes 
themselves  as  lyn\e=  who  have  forcned  the  fatuous  light  of  rotten  ood  from 
to  themselves  a  morning  light  from  the  light  of  the  moon  1  Wlo  tl  at 
ihrirown  intelligenoe  and  an  evening  loathes  balsamic  odors  as  tl  ose  lo 
I  ^ht  from  the  Word  Did  not  the  aie  aflected  with  the  morb  s  utennus 
Jewish  church,  when  it  was  entirely  does  not  repel  them  from  his  nostrils, 
vastated,  which  was  when  our  Lord  and  prefer  to  them  stinking  odors  T  ifec, 
came  into  the  world,  proclaim  by  its  These  things  are  adduced  for  the  sake 
scribes  and  lawyers,  that  because  it  had  of  illustration,  to  show  that  it  is  not 
the  Word,it  alone  was  in  heavenly  light?  known  by  natural  light  alone  that  the 
when  yet  they  crucihed  the  Messiah,  or  church  is  consummated,  that  is,  that  it 
Christ,  who  was  the  Word  itself,  and  is  in  mere  falses,  before  truth  shines 
the  all  in  all  of  it  I  And  what  else  is  forth  from  heaven  in  its  own  light ;  he- 
proclaimed  by  the  church,  which  in  cause  the  false  does  not  see  the  true. 
the  prophets  and  in  the  Revelation  is  but  the  true  sees  the  false ;  and  every 
meant  by  Babylon,  than  that  she  is  the  man  is  such,  that  he  can  see  and 'com- 
queen  and  mother  of  all  churches,  and  prehend  the  truth  when  he  hears  it ; 
that  the  rest,  which  recede,  are  spurious  but  one  who  is  confirmed  in  falses,  can- 
otfspring,  which  are  lo  be  excommuni-  not  bring  it  into  the  understanding  sc 
eated  ;  and  this,  although  she  has  thrust  that  it  may  remain,  since  it  does  not 
down  the  Lord  the  Savior  from  the  find  any  room,  and  if  by  chance  it  en- 
throne and  altar,  and  placed  herself  ters,  the  troop  of  falsities  there  gathered 
thereon  1  Does  not  every  church,  even  together,  casts  it  out  as  heterogeneous, 
to  the  most  heretical,  when  it  has  once  760.  III.  This  last  Time  of  the 
been  received,  fill  all  countries  and  cities  Christian  Church  is  the  very  Night 
with  the  cry,  that  it  alone  is  orthodox  in  which  former  Churches  have 
and  ecumenical,  and  that  with  it  is  the  come  to  their  End. 
gospel,  which  the  angel  flying  in  the  That  on  this  earth,  since  its  creation, 
midst  of  heaven  announced?  Rev.  xiv.  there  have  been  four  churches,  in  gen- 
6.  And  who  does  not  hear  the  echo  eral,  one  of  which  has  succeeded 
of  their  voice  from  the  common  people,  another,  may  be  evident  from  the  Word, 
that  it  is  so  ?  Did  the  whole  synod  of  both  historical  and  prophetical ;  espe- 
Dort  see  predestination  otherwise  than  cially  in  Daniel,  where  those  four 
as  a  star  falling  from  heaven  upon  their  churches  are  described  by  the  statue 
heads,  and  kiss  that  dogma,  as  the  of  Nebuchadnezzar  seen  in  a  dream, 
Philistines  did  the  idolofDagon,  in  the  Dan.  ii,,  and  afterwards  by  the  four 
temple  of  Ebenezer  at  Ashdod,  and  as  beasts  coming  up  out  of  the  sea,  vii. 
the  Greeks  did  the  Palladium  in  the  The  first  church,  which  is  to  be  called 
temple  of  Minerya  ?  For  they  called  the  most  ancient,  existed  before  the 
it  the  Palladium  of  religion;  not  know-  flood,  the  consummation  or  end  of 
ing  that  a  falling  star  is  a  meteor  from  which  is  described  by  the  Hood, 
fatuous  light,  which,  when  it  falls  on  Another  church,  which  is  to  be  called 
the  brain,  can  confirm  every  falsity,  the  ancient,  was  in  Asia,  and  partly  in 
which  is  done  by  fallacies,  so  that  it  is  Africa,  which  was  consummated  and 
believed  to  be  true  light,  and  decreed  destroyed  by  idolatries.  The  third 
to  be  a  fixed  star,  and  at  length  sworn  church  was  the  Israelitish,  begun  a( 
to  be  the  star  of  stars.  Who  speaks  the  promulgation  of  the  decalogue  upon 
more  confidently  of  the  certainty  of  his  mount  Sinai,  and  continued  by  the 
fantasy  than  an  atheistic  naturalist  1  Word  written  by  Moses  and  the  proph- 
Does  he  not  laugh  most  heartily  at  the  ets,  and  consummated  or  ended  by 
divine  things  of  God,  the  celestial  things  the  profanation  of  the  Word ;  the  fulness 
Df  heaven,  and  the  spiritual  things  of  of  which  was  at   the  time   when   the 


lostecb,  Google 


508  The  Coiisummation  of  the  Age,  the  Coming  of  the  Lord, 

Lord  came  into  the  world;  whereforG,  upon  tlie  bird  of  ohomtnatioits  shall  6t 
Him  who  was  the  Word  they  crucified,  desolation,  and  even  to  the  consammation 
The  fourth  church  is  the  Christian,  in-  and  decision  it  shall  drop  vpon  the  dev- 
fititmed  by  the  Lord,  through  the  evange-  astation,  is.  27.  That  this  waa  fore- 
lists  aod  the  apostles.  Ofthis  there  have  told  concerning  the  end  of  the  Chri^ 
been  two  epochs  ■  one  from  the  time  tian  church  is  clearly  manifest  from 
of  the  Lord  to  the  council  of  Nice  and  the  words  jf  the  Lord  Matt  xmf  18, 
the  other  fiom  that  council  to  the  pres  and  from  Ihese  m  Daniel  (.jncerning 
ent  day  But  this  in  its  progress  has  the  fourth  kingdom  or  cjnierning  the 
been  dnided  into  thiep  parts  the  fourth  church  represented  by  Nebu 
Greek,  the  Roman  Catholic  and  tie  chadoezzai  s  image  T'Mmeas  tlroti 
Reformed  but  still  all  ihe^e  are  called  satecst  iron  nnxed  with  nary  day  they 
Christian  Besideb  within  each  general  shall  mix  thenisehes  togetka  with  the 
church,  there  have  been  several  particu  seed  of  man  hut  tliey  shall  not  cohere 
lar  ones  which  although  they  have  one  with  another  as  iron  does  not  co- 
receded,  haie  stiH  letamed  the  name  here  wtlh  clay  ii  43  Theseedofman 
from  the  general  one  as  the  heresies  is  the  truth  ot  the  Word  And  also 
in  the  Chtislian  fiom  the^ie  conceminff  the  fourth 
76L  That  the  last  lime  of  the  Chris-  church  represented  bj  the  fourth  beaat 
tian  churL.h  i  the  tei}  ni^ht  m  which  commg  up  out  of  the  sea  Twos  seeing 
former  churches  have  come  to  their  j«  the  visions  of  the  night,  and  behold, 
end,  is  evident  Irom  the  Loid  s  predic-  a  fouith  beast  terrible  and  dreadfvl 
tion  concerning  it  m  the  evangelists  tt  shall  devour  all  the  land  and  trample 
and  in  Daniel.  In  the  evangelists  upon  %t,  and  lay  tt  waste,  vii.  7, 
from  these  words :  That  they  should  see  iKl ;  by  which  is  meant,  that  it  would 
the  abomination  of  desolation ;  and  that  consummate  every  truth  of  the  church, 
there  should  be  great  auction,  such  as  and  that  then  there  will  be  night, 
was  »u)t  from  the  beginning  of  the  because  the  truth  of  the  church  is  light. 
world  until  noiB,  nor  shall  be ;  and  that.  Many  similar  things  are  predicted  of 
unless  those  days  sltould  he  shortened,  this  church,  in  the  Revelation,  partic- 
no  jlesh  could  be  saved;  and  finally,  ularly  in  the  sixteenth  chapter,  where 
t'lat  the  sun  shall  be  darkened,  and  mentioniamadeof  the  vialsof the  anger 
the  moon  shall  not  give  her  light,  and  of  God  poured  out  upon  the  earth,  by 
the  stars  shall  fall  from  heaoen.  Matt,  which  are  signified  the  falsities  which 
xxiv.  15,  21,  22,  29.  That  time  is  will  then  overflow  and  destroy  the 
called  night  also  in  other  places  in  the  church  ;  in  like  manner  in  many 
evangelists,  as  in  Luke:  In  that  night  places  in  the  prophets,  as  in  these: 
there  shall  be  two  in  one  bed ;  one  shall  Shall  not  the  day  of  JehovaJt  be  dark- 
be  taken,  hut  the  other  sludl  he  lift,  ness,  and  not  light?  thick  darkness,  and 
xvii.  34;  and  in  John:  I  must  taork  no  brightness?  Amos  v.  18,20;  Zeph. 
the  works  of  Htm  iolio  sent  Me;  the  i.  15 ;  and  also,  In  that  day,  Jehovah 
night  is  coming  when  no  one  will  he  will  look  down  vpon  the  land,  and  be- 
able  to  work,  ix.  4.  Since  all  light  hold  darkness,  andthe  light  shall  beroiae 
departs  at  midnight,  and  the  Lord  is  dark  in  its  ruins,  Isaiah  v.  30 ;  viii.  22. 
th<!  true  Light,  John  i.  4,  and  the  fol-  The  day  of  Jehovah  is  the  day  of  the 
lowing  verses ;   vtii.  12 ;    xii.   35,  36,  Lord's  coming. 

46,  therefore  He  said  to  his  disciples,        762.  That  four  churches,  since  the 

when  He  ascended  into  heaven,  /  am  creation  of  the  world,  should  have  ejiist- 

unth  you  enen  to  the  consummation  of  ed  on  this  earth,  is  according  to  divine 

the  age.  Matt,  xxviii.  20 ;   and   then  order,  which  is,  that  there  should  be  a 

He  departs  from  them  to  a  new  church,  beginning,  and  an  end  of  it,  before  a 

That  this  last  time  of  the  church  is  the  new  beginning  arises.     Thence  it  is, 

very  night  in  which  the  former  churches  that  every  day  begins  from  morning, 

have  come  to  their  end,  is  evident  also  and  advances,  and  ends  in  night,  and 

in  Daniel, from  these  words :  At  length,  after  this  it  begins  anew ;  and  also  that 


tiostecb,  Google 


and  the  Mew  Heaven  and  the  JVew  Church.  509 

every  year  begins  from  spring,  and  pro-  which  inwardly  derives  something  fron- 

ceeds  through  summer  to  autumn,  and  black,  such  as  the  color  of  green?     Is 

ends  in  winter,  and  after  this  it  begins  not  the  ear  deafened  by  one  tone  com 

again.     It  is  that  these  things  may  take  tinuaJly  striking  ita  organs,  and  excited 

place,  that  the  sun  rises  in  the  east,  and  by   modulation    which    is    varied    by 

thence  proceeds  through  the  south  to  relations?      What     is     the     beautiful 

the  west,  and  sets  in  the  north,  whence  without  relation  to  the  ugly  t     WheiP- 

it   rises    again.      It    is    similar    with  fore    that  the  beauty  of  a  vir,,  n  may 

churches:  the  first  of  them,  which  was  be    exhibited    to    the    life     in    "ioma 

the  most  ancient,  was  as  the  morning  pictures    an    ugly    linage    is    placed 

the  spring  and  the  east ;  the  second  or  at  the  side      Whit  is  the  pleasant  and 

the  ancient,  as  the  day,  the  summer  prosperous  without  relation  to  the  un 

and  the  south;  the  third,  as  the  even  pleasant  and  unprosperous  '  Who  does 

iiig,  the  autumn  and  the  west ;  and  the  not  become  delinoua  by  the  constant 

fourth,  as  the  night,  the  winter  and  the  contemplation   of  one   idea    unless    i 

north.      From   these  progression"!   ac  v  ciety  of  such  things  as  tend  to  the 

cording  to  order,  the  wise  ancients  con  opposite  diversify  it  ">     It  is  similar  in 

eluded  the  four  ages  of  the  world    the  the  spiritual  things  of  the  church  the 

first  of  which  they  called  golden    the  opposite"!  of  which  refer  thpmsehes  to 

second  silver,  the  third  copper,  and  the  the  evil  and  the  false,  which  yet  aro 

fourth   iron ;    with  which   metals  also  not  from  God,  but  from  man,  who  has 

the  churches  themselves  were  repre-  free  agency,  which  he  can  turn  to 
good  use  or  to  bad  use ;  comparatively, 
as  it  is  with  darkness  and  cold,  these 
are  not  from  the  sun,  but  from  the  earth, 
which,  by  its  circumvolutions,  succes- 
sively withdraws  itself  and  turns  itself, 
and  yet,  without  the  turning  and  with- 

through  this  to  manhood,  and  at  length  drawing  of  it,  there  would  be  no  day 

to  old  age,  and  then,  when  he  dies,  he  nor  year,  and  thence  not  any  thing,  nor 

will  rise  again.    The  Lord  says.  Unless  any  man  upon  the  earth.     I  have  heard 

agrainof  wheai, falling intothe ground,  that  the  churches  which  are  in  different 

die,  it  remaineth;  but  if  it  die,  it  bear-  goods  and  truths,  provided  their  goods 

etJt  much  fruit,  ioha  xii.  ^i.  refer  themselves  to  love  to  the  Lord 

763.  It  is  according  to  order,  that  the  and  their  truths  to  faith  in  the  Lord, 

first  should  proceed  to  it    I         n  g  n  1  k    so  many  jewels  in  the  crown 

eral  and  in  particular,  in  o  d       1       a  f  a  k 

variety  of  all  things  may  x  nd  by  764  IV.  That  after  this  Night 
varieties  every  quality ;  f  h  q  1  y  H  llows  a  Morning,  and  that 
is  perfected  by  differen  1  h  ib  Coming  op  the  Lord. 
things  more,  or  less  opp  W  8  the  successive  states  of  the 
cinnot  see  that  truth  rec  q  '  y  h  h  n  general  and  in  particular, 
by  means  of  the  false  being  given,  and  are  described  in  t!ie  Word  by  the  four 
good  by  means  of  evil  being  given ;  seasons  of  the  year,  which  are  spring, 
just  as  light  receives  its  quality  by  summer,  autumn  and  winter,  and  by 
means  of  darkness  b'iinp;  given,  and  the  four  times  of  the  day,  which  are 
heat  by  means  of  cold  bein"  given  ?  morning,  noon,  evening  and  night,  and 
What  would  color  be,  if  only  white  because  the  present  church  in  Christen- 
were  given,  and  not  black  T  The  quality  dom  is  the  night,  it  follows,  that  the 
of  the  intermediate  colors,  from  any  morning  is  at  hand,  that  is,  the  first  of 
other  source,  is  bat  imperfect.  What  a  new  church.  That  the  successive 
is  sense  without  rehtio:i?  And  what  states  of  the  church  are  described  in 
is  relation,  but  to  things  opposite?  Is  the  Word  by  the  four  states  of  the  light 
not  the  sight  of  the  eye  darkened  by  of  the  day,  is  evident  from  these  pas- 
white  a!one,  and  enlivened  by  a  color  sages  there  r   Until  the  bviskinu  and 


rented  i 

1  the  im 
Besid 

age  see 
3,  the 

n  by  Nebuchad 
church  appears 

before  the  Lord 

as  one 

man :  and  this 

greatest 
several 

man    must  pass  through  his 
igos,  like  an  individual  man 

namely, 

from 

n  fancy 

to  youth,  anc 

lorabiGoOl^lC 


Tlie  Consummation  of  the  Age,  the  Cummg  of  the  Lord, 

m,two  thousand  thee  hun-  they  will  see  the  Son  op  Man  oomino 

dred,  then  the  holy  shall  be  justified;  in   the    clouds    op    heaven,   with 

the   iiston  nf  the  evening    and    the  virtue  and  olory,  sxiv.  29, 30 ;  Mark 

MORNING  IS  truth,  Dan    viii    14,  16,  xiii.  26 ;  Luke  xxi.  27.  As  the  days  oj 

He  callelh  to  me  out  oJ  Seir,  Watchman,  IVoah  were,  so  shall  also  the  coming  os 

watchman,  what  of  the  night  ?     The  the  Son  op  Man  be.     Tlierefore,  he  ye 

tBOtehman  said,  The  morning  cameth,  also  ready,  because,  in  an  hour  that  ye 

and  also  the  night,  Isaiah  xsi.  11,  12.  think  not,  the   Son   op   Man    will 

T/ie     end    is    come,   the   morning  is  come,  Matt.  xxiv.  37,  39,  44,  46.  In 

come  upon  thee,  O  inhabitant  of  the  Luke;  W7ien  W«  Son  ofMan  comjsth, 

land;  behold,  the  day  is  coming,  the  wiU  He  find faitli  upon  the  earth?  xviii. 

morning  is  gon^  forth,  Ezek.  vii.  6,  8.     In   John:  Jesas  said  concerning 

7,  10.  Jehovah,  in  tlte  morning,  in  the  John,  If  I  unll  that  he  remain  till  I 

MORNING,  will  give  his  judgment  to  the  comb,  xxi.  22,  23.    In  the  Acts  of  the 

light,  neither  will  He  fail,  Zeph.  iii.  Apostles  :  When  they  saw  Jesus  taken 

5.     God  is  in  the  midst  of  her,  God  up  into  heaven,  two  men  stood  by  them, 

will  help  her,tDhen  she  looks  for  the.  in  white  apparel,  and  said,  Jesus,  who 

MORNING,  Psalm  x]vi.  6.     Iwaited  for  was    talcen    up  from    you,   will    so 

Jehovah,  my  soul  waitethfor  the  Lord,  come,  even  as  ye  have  seen   Him 

more   than  those  who  watch  for  the  going  into  heaven,  i.  9,  10,  11.    In 

MORNING,  who  watch  for  the  morning;  tlie  Revelation :   Tlte  Lord  God  of  the 

because  there  is  with  Him  plenteous  re-  holy  prophets  hath  sent  his   angel  to 

demption,  and  He  will  redeem  Israel,  show  his  servants  the  things  which  must 

cxxx.  5  to  8.     Id  these  passages,  the  be  done.     Behold,  I  comb  ;  blessed  is 

last  time  of  the  church  is  meant   by  he  who  keepeth  the  commandments  of 

evening  and  night,  and  its  first  time  by  this  book.     And  behold  I  come,  and 

morning.      The  Lord   himself  also  is  my  reward  is  with  Me,  that  I  may  give 

called  Morning  in  these  passages ;   Tlie  to  every  one   according  to   his  work, 

God.  of  Israel  said,  the  Rock  of  Israel  xxii.  6,  7, 12.  And  again  ;  I  Jesus  have 

spoke  to  me;  He  is  as  tlie  light  of  tlie  sent  my  angel  to  testify  to  you  these 

morning,  a  morning  without  clouds,  things  in  the  ehurc/ies.     I  am  the  Root 

2  Sam.  sxiii.  3,  4.     /  am  the  Soot  and  and  the  Offspring  of  David,  the  bright 

the  Offspring  of  David,  the  bright  and  and  the  Morning  Star.     And  the  spirit 

the  Morning   Star,   Rev.    xxii.    16.  and  the  bride  say,  comb  ;  and  let  him 

From  the  womb  of  the  morning  thou  that  hearetk  say,  come  ;  and  let  him 

hast  the  dew  of  thy  youth,  Psalm  ex.  that  is  thirstu  come  ;  cord  whosoever 

3.  These  passages  are  concerning  the  will,  let  him  take  the  water  of  life  freely. 

Lord.     Since  the  Lord  is  the  Morning,  xxii.  16,  17.   And  again  ;  He  that  tes- 

tlierefore,  also,  He  rose  from  the  sepul-  tifieth  these  things  saith,  Yp.*,  I  comb, 

chre  early  in  the  morning,  being  about  Amen,     Even  so,  comb.  Lord  Jesus. 

to  institute  a  new  church,  Mark  xvi.  The  grace  optheLordJesusChrist 

2,9.     That  the  coming  of  the  Lord  is  be  with  you  all,  Amen,  xxii.  20,  21. 

to  be  expected,  is  manifestly  evident  766.  The  Lord  is  present  with  every 

from  the  prediction  of  it  by  the  Lord  man,  and  urges  and  insists  that  He  may 

in   Matthew.   As  Jesus  sat  upon  the  be  received;  and  when  man   receives 

mount  of  Olives,  the  disciples  came  to  Him,  ivhich  is  done  when  he  acknowl- 

Him,  saying,  TeRus  what  will  be  the  edges  Him  for  his  God,  Creator,  Re- 

sicN  OF  THY  COMING,  «nrfo/'(Ae  eonsumr  deemer  and  Savior,  it  is  his  first  coining, 

mation  of  the  age,  xxiv.  3.     After  the  which  is  called  the  dawn.     From  this 

affliction  of  those  days,  the  sun  will  be  time,  man,  as  to  the  understanding,  be- 

mrkmed,  and  the  moon  will  not  give  gins  to   be    enlightened    in    spiritual 

her  Sght,  and  tlie  stars  will  fall  from  things,  and    to    progress    in    wisdom 

heaven,  and  the  powers  of  the  heavens  more   and  more   interior  ;    and  as  he 

will  be  shaken ;  mid  then  shall  appear  receives   that   from  the   Lord,   so    he 

the  ptoN  OF  THE  Son  of  Man  ;  and  proceeds  through  the  morning  on  lo  the 


^'a'^ 


and  the  ^'cu  Htavcn  a»  I  tht  New  Church.  511 

day,  anil  this  day  continues  with  him  may  ripen    nd      1 '      u  p'          n      do 

into  old  age,  even  to  death  ,  and  after  I  doubt  bu    h      h               k         d  n  y 

lliis,   he   comes    into    heaven    to  the  and  effort                             d  b     gh 

Lord  hiraaelt,  and  there,  although  he  every  tree     b                             ha 

died  a.a  old  man,  he  is  restored  to  the  elastic  pow           b                nd           ng 

morning  of  his  life  and  continues  the  about,  the              p        fh 

beginnings  of  wiodom,  implanted  in  the  pools  ot  w              d  q             d 

natural  world,  to  eternity.  ooean  aresp                              daj-       d 

767.  A  man  who  is  in  faith  in  the  according              go  n          p 

Lord,  and  in  charity  towards  the  neigh-  the  sun,  is    b          to    h           n           b- 

bor,   is   a  church    in  particular :   the  server.    W            m         h    w 

church  in  general  is  composed  of  those  after   the   image    of   God,   unless   by 

similar.     This  is  wonderful,  that  every  means  of  his  free  agency  he  turned  thai 

angel  beholds  the  Lord  before  him,  in  tendency  and  effort,  implanted  by  the 

whatsoever  direction  his  body  and  face  Creator,  into  another  direction?     This 

are  turned  ;  for  the  Lord  is  the  sun  of  also  may  be  likened  to  a  bride,  in  that 

the  angelic  heaven,  and  it  is  this  which  she  continually  carries  something  of 

appears  before  their  eyes,  when  they  the  image  of  the    bridegroom  in   the 

are  in  spiritual  meditation.     The  case  sight  of  her  spirit,  and  sees  him  in  his 

is  similar  with  a  man  in  the  world,  in  gifts  as  in  mirrors,  and  longs  for  hia 

whom  the  church  is,  as  to  the  sight  of  coming ;  and  when  he  comes,  she  re- 

his  spirit ;  but  because  this  is  veiled  ceives  him  with  joy,  in  which  the  lore 

01  er  by  the  natiral  sight    which  the  of  her  breast  exults, 

other   senses    flatter    the    objects    of  768.  V.  That  the  Coming  op  the 

which  are  buch  things  as  are  of  the  Lord  is  not  his  Coming  to  destroy 

body  and  the  world  this  state  of  his  the  visible  Heaven  and  the  habit- 

spirit  IS  unknown       This  aspect  of  able  Earth,  and  to  create  a  New 

the  Lord   in  whatsoever  direction  they  Heaven  and  a  New  Earth,  as  many 

are    derives  its  origin  from  this    that  hitherto,  from  not  understanding 

all  truth  from  which  wisdom  and  faith  the  Spiritual  Sense  op  the  Word, 

are    and  all  good    by  which  love  and  have  supposed. 

chanty  are    are  from  the  Lord    and  The  opinion  at  this  day  prevailing 

that   they  are   the   Lord  s  with   bim  in  the  churches  is,  that  the  Lord,  when 

and  thence  everv  truth  of  wisdom  is  a  He  shall  come  to  the  last  judgment, 

mirror  in  which  the  Lord  is  seen   and  will  appear  in  the  clouds  of  heaven, 

fiery  good  ol  love  is  an  image  of  the  with  angels  and  the  sound  of  trumpets, 

Lird     thence  is  this  wonderful  appear  and  will  gather  together  all  who  dwell 

anue       But  an  evil  spirit  perpetually  upon  the  earth,  and  also  those  who  are 

turns  himself  away  from  the  Lord  and  deceased,  and  will  separate   the  evil 

continually  looks  to  his  own  love     and  from  the  good,  as  a  shepherd  separates 

th'    t      ■      1    t            d'      f      r   f  h    g        from  the  sheep ;  and  that  then 

d  b  1            t        d      Th  H    w  11    ast  the  evil  or  the  goats  into 

h       m     b     th                            d    f  I   II      nd   raise  up   the   good   or  the 

all       1                            f                m  h    p  n     heaven ;  and  that  then  also 

f    1                   g  1              d    1      f  Ise  H     w  II    reate  a  new  visible  heaven 

tl  1  b  1  t  m  d  n  w  habitable  earth,  and  upon 
1  d  down  a  city,  which  will  be 
all  d  1  New  Jerusalem,  the  structure 
f  h  h  will  be  according  to  the  de« 
p  n  in  Revelation  ssi. ;  namely, 
f  J    p     and  gold,  and  the  foundations 

n  y  m  y  1     I     t  th  f  its  wall  of  every  precious  stone,  and 

1       som      f   m    th  ts  height,  breadth  and  lengtn  equal, 

g     f    1  ach  of  twelve  thousand  furlongs;  and 

d    h  m  th  t  th       1  that  all  the  elect,  both  those  who  arc 


Th  t    h 

also 

h        mpl        d 

myb 

I  d  d  f   m       rt 

pi     (      p 

p     m         th    gr 

th  t  th 

L          h      h 

h      h    h  th 

„Google 


Thp  Consummation  of  t!te  Age  the  Comm<r  of  the  hi>ra, 


Id        II   be     h 


1    h    L    d 

J  d 
CI 


b  jl  reservcJ  in 

d]      f   h  h     r  are  flying 

\         h  ;    and   also 

h  y  hel  h     souls  wiJl  bu 

i^            h  h      bodies,  and  be- 

d       h  h  m      hich  yet  are 

p  by        ms,  mice  and 


dy 


769   C  g    h  f       I 

f      d     h    h  se  I  g  Id 

p  1  h     d  y  b  I       d 

that  human  souls  after  death  are  spirits, 
of  which  they  cherish  an  idea  as  of  a 
breath  of  wind ;  and  that,  because  they 
are  such,  they  are  reserved  until  the 
day  of  the  last  judgment,  either  in  the 
middle  of  the  earth,  where  their  place  is, 
or  in  the  Limbo  of  the  fathers.  But  in 
these  things  they  differ ;  some  suppose 
that  they  are  ethereal  or  aerial  forms, 
and  that  thus  they  are  like  ghosts  and 
spectres,  and  that  some  of  them  dwell 
ill  the  air,  some  in  thewoods,  and  some 
in  the  waters ;  but  some  suppose  that 
I  lie  souls  of  the  deceased  are  transferred 
tu  the  planets  or  to  the  stars,  and  (here 
abodes  are  given  to  them ;  and  some 
that,  after  thousands  of  years,  they  re- 
turn into  bodies.  But  most  suppose  that 
they  are  reserved  to  the  time  when  all 
the  firmament,  together  with  the  terra- 
queous globe,  will  be  destroyed,  which 
will  be  effected  by  fire,  either  bursting 
forth  from  the  centre  of  the  earth,  or 
cast  down  from  heaven,  like  a  universal 
lightning  ;  and  that  then  the  sepulchres 
will  be  opened,  aud  the  souls  which  had 
been  reserved,  clothed  again  with  their 
bodies,  and  transferred  into  that  holy 
city  Jerusalem,  and  thus,  upon  another 
earth,  they  will  dwell  together  in  purified 
Ijodies,  some  below  there,  and  some 
above,  because  the  height  of  the  city  is 
to  be  txvelve  thousand  furlongs,  as  its 
length  and  breadth.  Rev.  xxi.  IS. 

770.  When  any  of  the  clergy  or 
iaity  are  asked  whether  they  firmly  be- 
lieve all  those  things,  as  that  the  an- 
tediluviins,  together  with  Adam  and 
Eve,  and  the  postdiluvians,  together 
with  Noah  and  his  sons,  and  also  Abra- 
ham, Isaac  and  Jacob,  together  with  all 
the  prophets  and  apostles,  as  well  as  the 


ly    k  1 


pbj 
b 
P     d 


h    h        1   y  b  1 
1  11    h       f  11     p       the  earth, 

which  yet  is  smaller  than  one  of  them  ; 
are  not  such  things  paradoxes,  whicii 
reason  itself  dissipates,  as  it  does  tbiogs 
that  are  contradictory  t  But  to  these 
things  some  answer  nothing;  some,  that 
those  are  matters  of  faith,  under  obe- 
dience to  which  we  keep  the  under, 
standing ;  some,  that  not  only  these 
things,  but  many  more  that  are  above 
reason,  are  of  the  divine  omnipotence  ; 
and  when  they  name  faith  aud  omnipo- 
tence, reason  is  banished,  and  then 
sound  reason  either  disappears  and  be- 
comes as  nothing,  or  becomes  like  a 
spectre,  and  is  called  insanity.  They 
add,  "  Are  not  those  things  according 
to  the  Word  1.  Who  will  not  think  and 
speak  from  that  1" 

771.  That  the  Word  in  the  letter  is 
written  by  appearances  and  correspon- 
dences, and  that,  therefore,  there  is  in 
every  part  of  it  a  spiritual  sense,  in 
which  the  truth  is  in  its  light,  and  the 
sense  of  the  letter  in  the  shade,  was 
shown  in  the  chapter  concerning  the 
Sacred  Scripture.  Lest,  therefore,  the 
man  of  the  New  Church,  like  the  man 
of  the  old  church,  should  wander  in  the 
shade,  in  which  the  sense  of  the  letter 
of  the  Word  is,  especially  ( 
heaven  and  hel!, 
life  after  death,  and  here  concerning 
the  coming  of  the  Ijjrd,  it  has  pleased 
the  Lord  to  open  the  sight  of  my  '■pint, 
and  thus  to  let  me  into  the  '^piritaaJ 
world,  and  not  only  to  give  me  to  speik 
with  spirits  and  angeh,  and  with  reli 
tions  and  friends,  but  uith  kings  and 
princes,  who  have  departed  from  tl  e 
natural  world,  hut  also  to  spe  the  stu 
pendous  things  of  heiven  and  the  mis 
erahle  things  of  hell      and  ll  u%  tin' 


h,e,.. 


-'cS'^ 


dW  the  Nfw  Heaven  and  the  Afiff  Church. 


man  does  not  live  in  some  unknown  place 
oftlieaarth,  nor  Dyabontblind  and  dumb 
in  the  aii,or  in  empty  space;  but  that  he 
lives  as  man  m  a  substantial  body,  in  a 
much  more  perfect  state,  if  he  comes 
among  the  blessed,  than  before,  when 
he  lived  in  the  material  body.  There- 
fore, lest  man  should  become  more 
deeply  grounded  in  the  opinion  con- 
cerning the  destruction  of  the  visible 
heaven  and  the  habitable  earth,  and 
thus  concerning  the  spiritual  world,  from 
ignorance,  which  is  the  source  of  nat- 
uralism, and  then,  at  the  same  time,  athe- 
ism, which,  at  this  day,  among  the  learn- 
ed, has  begun  to  taJte  root  in  the  interior 
rational  mind,  sho*d,  Uke  a  mortifica- 
tion in  the  flesh,  spread  itself  around 
more  widely,  even  into  his  external 
mind,  from  which  he  speaks,  ,i  has  been 
enjoined  upon  me  by  the  Lord,  to  pro- 
mulgate some  of  the  things  seen  and 
heard,  both  concerning  Heaven  and 
Hell,  and  concerning  the  Last  Judg 
HENT,  and  also  to  explain  the  A 
LYi'se,  vrhere  the  coming  of  the  Li  d 
ind  the  former  heaven,  and  th 
nenven,  and  the  holy  Jerusalem 
treated  of;  from  which,  when  re  d  d 
understood,  any  one  may  see  wh 
meant  there  by  the  coming  of  the  L  d 
and  by  the  new  heaven,  and  b  h 
New  Jerusalem. 

772.  VL  That  THIS  Coming 
Lord,  which  is  the  Second,  is      0 

DBRTHAT  THeEviL  MAV  BE  SEPA 

mav  be  saved  who  have  bel 
and  do  believe  in  hlh  ;  and  t 

New  Anoelic  Heaven 


hut  that  theieorldmigkt  be  saved ihrowgh 
Him.  He  that  believeth  in  Him  is  nol 
judged,  but  he  that  bdievelh  not  is  al- 
ready judged,  because  he  hath  not  be- 
lieved in  the  name  of  the  only  begotten 
Son  of  God,  John  iii.  17.  And  in 
another  place;  If  any  one  hear  my  words, 
and  yet  believe  not,  I  judge  Mm  not ;  for 
I  came  not  to  judge  the  world,  but  to 
save  the  world.  He  that  desptseth  Me, 
and  receiveth  not  my  words,  hath  that 
which  judgeth  him ;  the  Word  which  1 
have  spoken,  that  will  judge  him,  xii. 
47,  48.  That  the  last  jui^ment  took 
place  in  the  spiritual  world  in  the  ycdi 
1757,  was  shown  in  a  little  work  con- 
cerning the  Last  Judgment,  published 
at  London,  in  the  year  1758;  and  fur 
ther,  in  a  Continuation  ooncerninu 
IT,  published  at  Amsterdam,  1763; 
which  I  testify,  because  I  saw  it  with 
my  eyes  in  full  wakefulness. 

773.  That  the  coming  of  the  Lord  ia 
to  form  a  new  heaven  of  those  who 


H 


1 


li    D 

L           h 

h 

G  d 

,'" 

G  d 

d   le 

d 

D 

W    d 

h    h 

1 

Gd 

d 

G  d 

P 

d 

h 

I 

b 

f 

h 

h  d   f 

d 

!     h 

f 

h    h 

Earti 


,  Ne* 


BE     SAVED,    Matt. 

xxiv.  22. 

Thiit  this  second  coming  of  the  Lord 
is  not  to  destroy  the  visible  heaven  and 
the  habitable  earth,  has  been  shown  in 
the  preceding  article.  That  it  is  not 
to  destroy  any  thing,  but  to  build  up, 
jonsequently  not  to  condemn,  but  to 
save  those  who  have  believed  in  Him 
since  his  first  coming,  and  who  will 
hereafter  believe,  is  evident  from  these 
words  of  the.  Lord  ;  God  .sent  not  his 
Son  into  the  world  t"  judge  the  world, 
65 


earth, — for  through  tins  man  n  dl  pass 
into  heaven, — and  since  the  salvation  ol 
men,  which  is  effected  among  men  who 
are  born  in  the  world,  is  thus  a  contin- 
uation of  creation, — therefore  it  is  said 
everywhere  in  theWord,fo create;  and 
by  it  is  meant  to  form  for  heaven  ;  as 
in  these  passages :  Create  in  me  a 
clean  heart,  O  God,  and  renew  a  firm 
spirit  in  the  midst  of  me.  Psalm  li.  10. 
Thou  openest  thy  hand,  they  arefiUea 
with  good ;  Thou  sendest  forth  thy 
spirit,  they  are  created,  civ.  28,  30. 
The  people  that  shaU  be  created  ahaR 


tlostecb,  Google 


ai4  The  dmsummation  of  the  Age,  the  Coming  of  ike  hortl-, 

praise  Jah,  Gu.  18.  Thus  said  Jehovah  is  softened,  the  seeds  sprjug  up  and 
(Ay  Creator,  Jacob,  thy  Former,  bear  fruit.  Such  is  the  parallelism 
Israel;  I  have  redeemed  thee,  I  have  betweeo  spiritual  things;  in  which  the 
called  thee  by  my.  name.  Every  one  spirit  of  man  is,  and  natural  thirds,  in 
called  by  my  name,  for  my  glory  I  haue  which  his  body  is, 
CREATED  him,  Isaiah  xliii.  1,  7.  In  775.  It  is  the  same  with  the  man  of 
the  day  that  thou  wast  created,  they  the  church,  in  the  concrete,  or  in  the 
were  prepared.  Thou  wast  perfect  in  compound,  as  it  ia  with  an  individual 
thy  ways  in  the  day  that  thou  wast  man,  or  in  particular.  Man,in  the  con- 
CREATED,  until  perBeTseness  was  found  crete,  or  compound,  is  a  church  among 
in  thee,  £zek.  xxviii.  13,15.  These  manj';  and  man  in  an  individual  or  par- 
ire  concerning  the  king  of  Tyre:  TViat  ticidar  capacity,  is  a  church  in  each 
they  may  see,  know,  attend  and  under-  one  among  those  many.  It  is  accord- 
stand,  that  the  hand  of  Jehovah  hath  ing  to  divine  order  that  there  should  be 
done  this,  and  the  Holy  One  of  Israel  generals  and  particulars,  and  that  both 
hath  CREATED  it,  xli.  20.  Hence  it  is  should  be  together  in  every  thing,  and 
evident  what  is  meant  by  creating,  in  that  particulars  should  not  otherwise 
the  following  passages:  Jehovali,  who  exist- and  subsist;  as  there  would  not 
CREATETRt^  heavens,  stretcheth  out  the  beany  particulars  inwardly  in  man,  un- 
eartk,  giveth  toul  to  the  people  upon  it,  less  there  were  generals,  by  which  they 

'     '  '         <>-■■■■•-,  encompassed.     The  particulars  in 

n  are  thevisceraand  thepartsof  them, 
I  AND  A  NEW  EARTH  J  re-  and  the  generals  are  the  coterings, 
}aice  for  ever  in  that  which  I  create,  which  are  not  only  around  the  whole 
Behold,  I  AM  AsovT  TO  CREATE  Jeru-  man,  but  also  arouud  each  of  the  viscers, 
8ALEM  OK  exultation,  Ixv.  17,  18.  and  around  each  part  of  them.  The 
774.  The  presence  of  the  Lord  is  case  is  similar  in  every  beast,  bird  and 
peqjetual  with  every  man,  both  evil  and  worm ;  and  likewise  in  every  tree,  shrub 
good,  for  without  his  presence  no  man  and  seed  ■  nor  could  sound  be  given 
lives ;  but  his  coming  is  only  with  those  fro  n  str  ngs  or  bj  the  breath  unle  a 
who  receive  Him,  who  are  those  who  there  vete  so  ne  hmg  most  general 
believe  in  Him  and  do  his  comn  and  from  wl  ch  each  part  of  the  n  od  ia 
ments.  The  perpetual  presence  of  tl  e  tio  i  der  ved  its  general  ll  at  t  m  ght 
Lord  causes  man  to  become  ratioi  al  e^  st  It  is  s  milar  also  w  th  e  ery 
and  enables  him  to  become  spiritual  sei  e  ot  the  body  as  w  tl  t^e  ng  heir 
this  is  done  by  the  light  proceed  ng  mg  s  ell  ng  tast  ng  and  to  1  ng 
from  the  Lord,  as  a  sun  in  the  spir  tual  and  I  kew  e  it  is  s  m  lar  w  tl  all  tl  e 
world,  which  man  receives  with  the  n  nternal  senses  wh  ch  are  of  the  n  nd 
derstanding;  and  that  light  is  truth  by  These  th  ngs  are  adduced  for  the  sake 
which  he  has  rationality.  But  the  of  illustration,  that  it  may  be  known 
coming  of  the  Lord  is  with  those  who  that  there  are  also  in  the  church  gener- 
conjoin  heat  to  that  light,  that  is,  love  als  and  particulars,  and  likewise  things 
to  truth ;  for  the  heat  proceeding  from  most  general ;  and  that  it  is  thence,  that 
that  same  sun  is  love  to  God  and  to-  four  churches  have  preceded  iii  order, 
wards  the  neighbor.  The  presence  from  which  progression  the  most  gen- 
only  of  the  Lord,  and  the  illustration  eral  thing  of  the  church  arose,  and  snc- 
of  the  understanding  thence,  may  be  cessively,  the  generals  and  particulars 
compared  with  the  presence  of  solar  of  every  one.  In  man  also  there  are 
light  in  the  world ;  unless  this  be  con-  two  most  general  things,  from  which  all 
joined  with  heat,  all  things  become  des-  his  generals  and  each  of  his  particulars 
olate  upon  earth;  but  the  coming  of  derive  their  existence.  Those  two 
the  Lord  may  be  compared  with  the  most  general  things  in  his  body  are 
coming  of  heat,  which  takes  place  in  the  heart  and  lungs,  and  in  his  spirit 
the  time  of  spring ;  and  because  then  the  will  and  understanding ;  on  these 
heat  conjoins  itself  to  light,  the  earth  and  those  all  things  of  his  life,  both  in 


lose,  b,  Google 


aitd  ike  New  Heaven  and  the  New  Church.  51a 

generalar.dinparticular.depend, which  Again;  God  rode  upon  cherubs,  and 
without  them  would  fall  to  pieces  and  mack  his  pavilion  the  clouds  of  the 
<jie.  It  would  be  similar  with  the  heavens.  Psalm  xviii.  10  to  13.  Cher- 
whole  angelic  heaven,  and  with  the  ubs  aJao  signify  the  Word :  see  Apoca- 
whole  human  race,  yea,  with  the  whole  lypsb  Revealed,  n.  239,  673.  JeAo' 
created  world,  unless  all  things  in  gen-  vahbindeththewaters  in  his  ci,obti3;  He 
eral,  and  each  iu  particular,  depended  spreadetk  out  his  cloud  over  his  throne, 
on  God,  his  love  and  wisdom.  Job  XKvi.  8,  9.     Give  strength  to  Je^ 

776.  VII.  That  this  second  Com-  hovah,  strength  upon  the  clouds,  Ixviii. 

INQ  OF  THE  Lord   is  not   in  Person,  34.     Jehovah  hath  created  upon  every 

BUT  THAT  IT  19  IN  THE  WoRD,  WHICH  habitation  of  Zton  o  CLOUD  by  day,  for 

IS  PROM  HiM,  AND  18  HiMSBLF.  upon  all  the  gloTy  there  shall  be  a  cov- 

It  is  read  in  many  places,  that  the  ering,  Isaiah   iv,  5.      The  Word,  in 

Lord  is  to  come  in  the  clouds  of  heaven,  the  sense  of  the  Huer,  also  was  repre- 

as  Matt.  xvii.  5 ;  xxiv.  30 ;  xxvi.  64 ;  sented  by  the  cloud  in  which  Jehovah 

Mark  xiv.  61,  62;  Luke  ix.  34,35;  descended    upon  mount  Sinai,  when 

xxi.  27 ;  Rev.  i.  7 ;  siv.  14 ;  Dan.  vii.  He  promulgated  the  law :  the  things 

13.     But  hitherto  no  one  has  known  ofthe  law  which  were  then  promulgated 

what   was   meant   by   the    clouds    of  were  the  first  fruits  ofthe  Word.     For 

heaven  :   they  have  believed  that   He  confirmation  these  things  also  are  to  be 

would  appear  in  them  in  person.     But  added.  There  are  clouds  in  the  spiritual 

that,  by  the  clouds  of  heaven,  is  meant  world  as  well  as  in  the  natural  world 

the  Word  in  the  sense  ofthe  letter,  and  but  from  another  origin      In  the  tpir 

by  glory  and  virtue,  in  which  also  He  itual  world  there  are  sometimes  bright 

is  then   to  come,   Matt.    xxiv.  30,  is  clouds  above  the  angelic  heavens  but 

meant  the  spiritual  sense  of  the  Word,  dark  clouds  over  the  hells    the  bright 

has  been  hitherto  concealed,  because  clouds  over  the  angelic  heavens  signify 

no  one  has  ever  yet  even  conjectured,  obscurity  there,  fi'om  the  literal  senie 

that  there  is  in  the  Word  any  spiritual  of  the  Word ;  but  when  those  clouds 

sense,  such   as  it  is  in  itself.     Now,  are  dispersed,  they  signify  that  they  are 

because  the  spiritual  sense  of  the  Word  in  itsclear  light  from  the  spiritual  sense ; 

has  been  opened  to  me  by  the  Lord,  but  the  dark  clouds  over  the  hells  sig- 

and  it  has  been   given   to  me  to   be  nify  the  falsification  and  profanation  of 

together   with   angels   and  spirits    in  the  Word.     The  origin  of  this  signifi- 

their  world,  as  one  of  them,  it  has  haen  cation  of  clouds  in  the  spiritual  world, 

discovered,  that  by  the  clouds  of  heaven  is,  because  the  light  which  proceeds 

is   meant   the   Word    in    the    natural  from  the  Lord  as  a  sun  there,  signifies 

eense,  and  by  glory,  the  Word  in  the  divine  truth ;  wherefore  He  is  called 

spiritual    sense,    and    by    virtue,   the  (Ac  i^i^/ii,  John  i.  9;  xii.  35.     Thence 

power  of  the  Lord  by  means  of  the  it  i.s  that  the  Word  itself,  which  is  kept 

Word.      That  the   clouds  of  heaven  in  the  recesses  of  the  temples  there, 

signify  that,  may  be  seen  from  these  appears  encompassed   with    a    bright 

passages  in  the  Word:   Not  like  the  light,  and  the  obscurity  of  it  is  induced 

God  of  Jeshufun,  riding  in  heaven,  by  clouds. 

and  in  magnificence  upon  the  clouds,        777,  That  the  Lord  is  the  Word,  is 

Deut  xxxiii.  26,  37.     l^ng  unto  God,  evident   fi-om   these   words   in    John : 

praise    His    name,    extol    Him    thai  In  the  beginning  was  the  Word,  ana 

rifkth  upon  the  clouds.  Psalm  Ixviii.  4.  the  Word  teas  with  God,  and  God  was 

Jehovah  riding  upon  a  swift  cloud,  t/te  Word;  and  tlte  Word  hectone  jlesh, 

Isaiah  xix.  1.      To  ride  signifies  to  in-  i.  I,  14.     That  the  Word  there  is  the 

struct  in  divine  truths  fi'om  the  Word ;  divine  truth,  is  because  Christians  have 

for  a  horse  signifies  the  understanding  divine  truth  from  no  other  source  than 

■if  the  Word;  see  Apocalypse  Rg-  from  the  Word,  which  is  a  fountain 

vEALED,  n.  29S.     Who  does  not  see  from   which  all  the  churches   named 

that  God  does  not  ride  upon  the  clouds?  from  Christ  draw  living  waters  in  their 


...^le 


516  The,  Consummation  of  the  Age,  the  Coming  of  the  Lord, 

fulness,  although  as  in  a  cloud  in  which  were   in  sleep),   is  evident   from   hu 

its  naturd  sense  is,  but  in  glory  and  transfiguratioa     before     Peter,  Ja.iies 

virtue,  in  which  its  spiritual  and  06168-  and    John,   in    that    their  eyes    were 

tial   sense   ia.     That  there   are  three  heavy  with  steep,  I.uke  ix.  32.    Where- 

senses  in  the  Word, — natural,  spiritual  fore,  it  is  a  vain  thing  to  believe  that 

and  celestial, — one  within  another,  was  the  Lord  is  to  appear  in  the  clouds  of 

shown  in  the  chapter  concerning  the  heaven  in  person  ;  but  He  is  to  appear 

Sacked  Scripture,  and  in  the  chapter  in  the  Word,  which  is  from  Him,  tho? 

concerning  the  Decaioque  or  Gate-  is  Himself. 

cHisM.  Thence  it  is  manifest,  that  by  778.  Every  man  is  his  own  love  and 
the  Word,  in  John,  is  meant  the  Divine  his  own  intelligence,  and  whatever  pro- 
Truth.  John  also  testifies  the  same  in  ceeds  from  him  derives  its  essence  from 
his  first  epistle :  We  know  thai  the  those  two  essentials  or  properties  of  hia 
Son  of  God  kaih  come  and  given  us  life;  wherefore  the  angels  know  a  man^ 
understauding  that  toe  may  know  the  what  he  is  essentially,  from  a  short  in- 
Teue,  and  we  are  in  the  True,  in  his  tercourse  with  him,  his  love  from  the 
Son  Jesus  Christ,  y.  20.  And  there-  sound  of  his  voice,  and  his  intelligence 
fore  the  Lord  so  often  said,  Vbeily  from  his  speech  :  the  reason  is,  because 
[Amen]  J  say  unto  you;  for  (onen  in  there  are  two  universals  of  the  life  ol 
:he  Hebrew  language  is  truth ;  and  every  man,  the  will  and  the  under- 
that  He  Is  the  Ambn,  may  he  seen  Rev.  standing  ;  and  the  will  is  the  recepta- 
iii.  14 ;  and  the  Tkhth,  John  xiv.  6.  cle  and  habitation  of  his  love,  and  the 
When,  also,  the  learned  of  this  age  are  understanding  is  the  receptacle  and 
asked  what  they  understand  by  the  habitation  of  his  intelligence ;  where- 
Word  in  John  i.  1,  they  say,  that  lore  all  the  thin^  that  proceed  from 
they  understand  the  Word  in  its  super-  man,  whether  it  be  action  or  speech, 
eminence ;  and  what  else  is  the  Word  make  the  man  and  are  the  man  hin> 
ri;  its  supereminence,  than  divine  truth  ?  self.  In  like  manner,  but  in  a  super- 
Hence  it  is  manifest,  that  the  Lord  is  eminent  degree,  the  Lord  is  Divine 
also  now  to  appear  in  the  Word.  The  Love  and  Divine  Wisdom,  or,  what  is 
reason  that  He  Js  not  to  appear  in  the  same.  Divine  Good  and  Divine 
person,  is  because,  since  his  ascension  Truth ;  for  his  will  is  of  the  divine 
into  heaven,  He  is  in  the  glorified  H«-  love,  and  the  divine  love  is  of  his  will, 
man  ;  and  in  this  He  cannot  appear  to  ant)  his  understanding  is  the  divine 
any  man,  unless  He  first  open  tlie  eyes  wijoon  ,  and  the  divine  wisdom  is  his 
of  his  spirit ;  and  these  cannot  be  understanding ;  the  human  form  is  the 
opened  in  any  one  who  is  in  evils,  and  continent  of  them;  hence  it  may  be 
thence  in  falses  ;  thus  not  in  any  of  conceived  how  the  Lord  is  the  Word, 
the  goats  which  he  sets  at  the  left  hand.  But,  on  the  other  hand,  he  who  is 
Wherefore,  when  He  manifested  Him-  against  the  Word,  that  is,  against  the 
self  to  the  disciples,  he  first  opened  divine  truth  there,  consequently  against 
their  eyes;  for  it  is  read.  And  their  the  Lord  and  his  church,  is  his  owr 
eyes  were  opened,  and  they  knetc  Sim;  evil  and  his  own  false,  both  as  to  the 
but  He  became  invisible  to  them,  Luke  mind  and  as  to  its  cfl^ects  ft'om  the 
xxiv.  31.  The  case  was  similar  with  body,  which  refer  themselves  to  actions 
the  women  at  the  sepulchre  after  the  and  words, 

resurrection;    wherefore  they  at  that        779,    VIII,    'That    this    second 

lime   also  saw  angels   sitting  in   the  Cuming  op  the  Lord  is  effected  by 

sepulchre   and   speaking    with    them,  means  op  a  Man,  beporb  whom  He 

whom  no  man  can  see  with  the  material  has  manifested  Himself,  and  whom 

eye.     That  neither  did  the  apostles.  He  has  pilled  with  his  Spirit,  to 

before  the  Lord's  resurrection,  see  the  teach  the  Doctrines  of  the  New 

Lord  in  the  glorified  Human,  with  the  Church    throuch   the  Word  prom 

eyes  of  the  body,   but  in  the   spirit  Him. 
(which  appears,  after  awaking,  as  if  it        Since    the    Lord    cannot    monifesl 


^'S'^ 


and  the  JVew  Heaven  and  the  JVew  Church.  517 

Himsell  in  person,  as  has  been  shown  xlii.6,8;  xlviii.  11.     Thy  light  sAoil 

Sst  above,  and  jet  He  has  foretold  that  break  forth  as  the  morning ;  the  globi 

e  would  come  and  establish  a  New  of  Jehovah  shall  gather  thee  up,  Iviii 

Church,  which  is  the  New  Jerusalem,  8.     All  the  earth  shall  be  filled  with 

it  follows,  that  He  ia  to  do  it  by  means  the  gloky  op  Jehovah,  Num.  xiv.  8 ; 

of  a  man,  who  is  able  not  only  to  re-  Isaiah  vi.  1,  3,  3;    Isvi.  18.     /»  the 

ceive  the  doctrines  of  this  church  with  beginning  isas  the  Word;  in  Him  was 

his  understanding,  but  also  to  publish  Hfe,  and  the  life  was  the  light  of  men 

them  by  the  press.     That  the  I^rd  has  He  was  the  trvs.  light.  And  the  Word 

manifested    Himself   before    me,   his  became  fiesh,  and  we  saw  his  glorv, 

servant,  and  sent  me  on  this  office,  and  the  glory  as  op  the  only  begotten 

that,  after  this,  He  opened  the  sight  of  of   the  Father,  John  i.  I,  4,  9,  14 

my  spirit,  and  thus   let  rae  into  the  The  heavens  shall  tell  the  globy  of 

spiritual  world,  and  gave  me  to  see  the  God,  Psalm  six.  1.    The  globy  of  God 

heavens  and  the  hells,  and  also  to  apeak  shall  enlighten  the  New  Jerusalem,  and 

with  angels  and  spirits,  and  this  now  the  Lamb  shall  be  its  light,  and  tlte  no- 

contmudly  for  many  years,  I  testify  in  (tows  which  are  saved  shaU  walk  in  his 

truth  ;  and  also  that,  from  the  first  day  light.  Rev.  xxi.  33,  34,  35;  besides 

of  that  call,  I  have  not  received  any  in  many  other  places.     That  glory  aig- 

thing  which  pertains  to  tlie  doctrines  nifies  divine  truth  in  its  fulness,  is  be- 

of  that  church  from   any  angel,  but  cause  every  thing  raagniticent  in  heav- 

from  the  Lord  alone,  while  I  read  the  en  is  from  the  light  which  proceeds 

Word.                                 ■  from  the  Lord,  and  the  light  proceed- 

780.  To  the  end  that  the  Lord  might  ing  from  Him,  as  a  sun  there,  in  its 

be  constantly  present,  he  has  disclosed  essence  is  divine  truth. 

to  me  the  spiritual  sense  of  his  Word,  781.  IX.  That  this  is  meant,  in 

in  which  divine  truth  is  in  its  tight,  and  the  Revelation,  by  the  New  Hgav- 

in  this  He  is  continually  present ;  for  en  and  New"  Earth,  and  the  New 

his  presence  in  the  Word  is  only  by  Jerusalem  descending  thence. 

means  of  the  spiritual  sense ;   through  It  is  read  in  the  Revelation,  /  sain 

the  light  of   this   He   passes   into  the  a  new  heaven  and  a  new  earth,  because 

shade  in  which  the  sense  of  the  letter  the  former  heaven  and  the  former  earth 

is;    comparatively  aa  it  happens  with  had  passed  moay.     And  I  John  saie 

the  light  of  the  sun  in  the  day-time,  by  the  holy  city.  New  Jerusalem,  coming 

the  interposition  of  a  cloud.     That  the  down  from  God  out  of  heaven,  prepared 

sense  of  the  letter  of  the  Word  is  as  a  as  o  bride  adorned  for  her  husband,  xxi. 

cloud,  and  the   spiritual  sense  glory,  1,3.     The  like  also  is  read  in  Isaiah  j 

and  the  Lord  himself  the  sun   from  Behold,  I cre^e  a  new  heaeen  and  a  nea 

which  the  light  proceeds,  and  that  thus  earth;      r^oice  and  exult  for  ever ;  ana 

the  Lord  is  the  Word,  has  been  demon-  behold,  I  am  to  create  Jenisalem  an  ex- 

strated  above.    That  the  glory  in  which  ultatian  and  her  people  a  joy,  Ixv.  17, 

He  is  to  come,  Matt.  xxiv.  30,  signifies  IS.     It  has  been  shown  above,  in  this 

divine  truth  in  its  light,  in  which  the  chapter,  that  the  Lord  is  at  this  day 

spiritual  sense  of  the  Word  is,  appears  forming  a  new  heaven  of  the  Chris- 

clearly    from    these    passages  :     The  tians  who  acknowledged  in  the  world, 

voice  of  one  crying  in  the  desert.  Pre'  and   were   able   to   acknowledge    aftei 

S  are  a  way  for  Jehovah ;  ifte  glory  op  their  departure  out  of  the  world,  thai 

EHOVAH  shaU  be  revealed,  and  allfiesh  He  is  the  God  of  heaven  and  earth, 

^hall  see,  Isaiah  xl.  3,  5.     Be  thou  en~  according     to    his     vords    in    Matt. 

'iqhtened,  because  thy  light  hath  come,  xxviii.   18. 

ind  the  GLORY  op  Jehovah  hath  risen  782.  That  a  New  Church  is  meant 

upon  thee,'vi.  1  to  the  end.     I  will  give  by   the  New  Jerusalem  coming  down 

Thee  for  a  covenant  to  the  people,  for  from  God  out  of  heaven.  Rev,  xxi,  is 

;  and  my  because  Jerusalem  was  the  metro|iolis 


mil    not   give    to    another,    in  the  land  of  Canaan;  and  there  w 


.,.^lc 


518  The  Consummalion  of  the  Age,  the  Coming  of  the  Lord, 

the  temple,  the  altar,  there  saeriflces  day,  for  it  is  I  that  speak,    behold,  I. 

were  offered,  and  thus  dmne  worship  Jekiivak  hath  comforted  hispet^k,  Ht 

ifielt   performed,  to  which  every  male  hath  redeemed  Jerusalem,  lii.  1,  S,  6, 

\n  the  land  Has  commanded  to  come  9.     Shout,  Odaugliter of  Zion,  rejoice 

three  times  in  a  year     and  also  because  with  all  thy  heart,  O  daughter  of  Se- 

the  Lord  was  in  Jerusalem,  aod  taught  rusalem;  the  King  of  Israelis  in  the 

in  hia  temple,  and  afterwards  glorified  midst  oftheeifearnot  evil  any  metre.  He 

hia   Human  there ;  thence  it   is,  that  will  rejoice  over  thee  with  joy.     He  will 

by  Jerusalem  is  signified  the  church,  rest  in  his  love.  He  teiU  evuU  over  thee 

That  the  church  is  meant  by  Jerusalem,  with  shouting.    I  will  give  you  for  a 

is  very  evident  from  the  prophecies  in  name  and  for  a  praise  to  all  the  people 

the  Old  Testament  concerning  a  new  of  the  earth,  Zeph.  iii.  14  to  17,  20. 

church  to  be  instituted  by  the  Lord,  in  Thus   said   Jehovah,    thy    Redeemer, 

that  it  is  there  called  Jerusalem.     The  saying  to  Jerusalem,  Thou  shall  be 

passages  themseives  will  only  be  ad-  inhabited,  Isaiah  xliv.  34,  26.     2'hus 

duced,  fi'om  which  every  one  endued  said  Jehovah,  I  will  return  to  Zion, 

with  interior  reason  may  see  that  the  and  wiU  dwell  in   the  tnidst    of  Je- 

church  is  there  meant  by  it.     Let  these  nusALEM  ;     whence   Jekusalbm  shaU 

passages  ouly  be  adduced  thence  :  Be-  be  called  the  city  of  truth,  and  the 

hold,  I  create  a  new  heaven  and  a  mountain    of    Jehovah   of  hosts    the 

NEW  UARTii ;  the  former  shall  not  be  mountain  of  holiness,  Zech.  viii.  3,  20 

remembered.     Behold,  I  am  to  create  to  23,      Then  ye  shall  know  that  I  Je- 

Jbbvsalem  an  exultation,  and  her  peo-  hovah  am  tliy  God,  dseelHng  in  Zion, 

pie  a  joy,  that  I  may  exult  over  Jebu-  the  mountain  of  holiness ;  and  JerusO' 

SALEM,  and    rejoice  over  my   people,  lem  shall  be  holiness.  And  it  shall  come 

Then  the  wolf  and  the  lamb  shall  feed  to  pass  in  that  day,  the  mountains  shall 

together;  (hey  shall  not  do  evil  in  all  drop  new  wine,  and  the  hilts  shall fow 

the  mountain  of  my  holiness,  Isaiah  Isv.  with  milk  ;  and  Jerusalem  shall  remain 

17,  19,  25.     t\ir  Zion's  sake  I  will  from  generation  to  generation,  Joel  iv. 

not  hold  my  peace,  and  for  3erv8ai,em'b  17  to  21.     In  that  day,  the  branch  of 

sake  Ivnllnot  rest,  until  the  righteous-  Jehovah  shall  be  for  beauty  and  glory; 

ness  thereof  go  forth  as  brightness,  and  and  it  shall  be,  that  he  that  is  left  in 

the  salvation  thereof  as  a  lamp  that  Zion,  and  he  that  remaineth  *n  Jeru- 

bumeth.     Then  the  nations  shidl  see  balem,  shall  be  called  holy,  every  one 

thy  righteousness,  and  all  Mngs  thy  that  is  written  for  life  in  Jerusalem, 

glory;  and  thou  shalt  he  called  by  a  Isaiah  iv.  2,  3.     Intheendofthe  days, 

new  name,  which  the  mouth  of  Jehovah  the  mountain  of  the  house  of  Jehovah 

shalt  utter.     And  thou  shah  be  a  crown  shall  be  established  on  the  tt^  of  the 

of  glory  and  a   royal  diadem  in  the  mountains ;  for  out  of  Zion  shaS  go 

hand  of  thy  God;  Jehovah  shall  delight  forth  doctrine,  and  the  Word  of  JeAo- 

in  thee,  and  thy  land  shall  be  married,  vah  out  of  Jerusalem,  Micah  iv.   1,  3. 

Behold,  thy  salvation  shall  come  ;  be-  At  that  time  they  shall  call  Jerusalem 

hold.  His  retoard  is  with  Him.     And  the  throne  of  Jehovah,  and  all  the  na- 

they  shaU  call  them  the  holy  people,  tions  shall  be  gathered  together,  on  ac- 

the  redeemed  of  Jehovah ;   and  thou  count  of  the  name  of  Jehovah,  to  Jeru- 

shalt  be  called  a  city  sought  for,  not  salem;  neither  shall  they  go  anymore 

forsakm,  Ixii.  1  to  4,  11,  12.    Awake,  after  the  confirmation    of  their  evil 

awake, put   on  thy   strength,  O  Zion;  heart,  Jer.  iii.   17.     Look   upon  Zion, 

put  on  the  garments  of  thy  beauty,  O  the  city  of  our  stated  feast ;  let  your 

Jerusalem,  the  city  of  holiness  ;  be-  eyes  see  Jerusalem  a  quiet  habitation,  a 

cause  henceforth  there  shall  no  more  tabernacle  which  shall  not   be    taken 

rome  into  thee  tJie  undrcumctsed  and  down  ;  the  stakes  of  it  shall  not  be  re. 

the  wtelean.    Shake  thyself  from  the  moved  for  ever,  and  the  cords  of  it  sJiaS 

itwt,   arisp    ''if  down,   O  Jerusalem,  not  be   broken,   Isaiah   xxxiii.  90 ;    be- 

T/ir  people  jhall  know  my  name  in  that  sides  other  places  also,  as  Isaiah  xxiv 


and  the  JVew  Heaven  and  ike  JVew  Church.  51S 

23;  itxxvii.  32;  Ixvi.  lOto  14;  Zech.  readeth  observe  it  well,  xxiv.  ir*.     Thai 

xii.  3,  6toI0;  xiv.  8,  11, 13,21;  Mai,  by  Jeruaalem,  in  the  passages  above 

iii.  4  ;  Psalm   cxxii.   1  to  7  ;  cxxKvii.  adduced,  was  not  meant  the  Jerusalem 

5,  6,  7.     That  by  Jerusalem  there  ia  inhabited  by  the  Jews,  may  be  evident 

meant  tlie  church  which  was  to  be  in-  from  the  passages  in  the  Word,  where 

stituted    by   the    Lord,   and    not    the  it  is  said  of  this,  that  it  was  entirely 

Jerusalem   inhabited   by  the  Jews,  is  ruined,  and  that  it  waste  be  destroyed; 

manifest  from  every  part  of  its  descrip-  as  Jer.  v,  1 ;  vi.  6,  7  ;  vii.  17,  18,  &c. : 

tioQ  in  the  passages  adduced ;  as  that  viii,  6,  7,  S,  &c. ;  ix,  10,  11,  13,  &c. : 

Jehovah  God  would  create  a  new  heav-  xiii.  9,  10,  14  ;  xiv.  16  ;  Lam.  i.  8,  9 

en  and  a  new  earth,  and  also  Jerusalem  17;  Ezek.  iv.  1   to  the  end;  T.  9  to 

at  the  same  time;  and  that  this  would  the  end;  xii.  18,  19;  xv.  6,  7,  8;  xvi. 

be  a  crown  of  gJory  and  a  royal  diadem;  Ito  63;  xxiii.   1  to  40;    Matt,   xxiii. 

that  it  was  to  be  cailed  holiness,  the  37,  38;  Luke  xix.  41  to  44;  xxi.  20, 

city  of  truth,  the  throne  of  Jehovah,  a  21,  22;  xxiii.  28,  29,  30;    besides  in 

quiet  habitation,  a  tabernacle  that  shall  many  other  places;    also  where  tt  is 

not  be   taken  down ;    that  there  the  called  Sodom,  Isaiah  iii.  9 ;  Jer.  xxiii. 

wolf  and  the  Iamb  shall  feed  together;  14;    Ezek.  xvi,  46,  48,  and  in  other 

and  it  is  said,  that  there  the  mountains  places, 

shall  drop  new  wine,  and  the  hills  shall  7S3.  That  the  church  is  the  Lord's, 
flow  with  milk,  and  it  shall  remain  and  that  from  a  spiritual  marriage, 
from  generation  to  generation  ;  beside  which  is  that  of  the  good  and  the  true, 
many  other  things ;  also  concerning  the  Lord  is  called  Bridegroom  and 
the  people  there,  that  they  should  be  Husband,  and  the  church  the  bride 
holy,  eyery  one  written  for  life ;  that  and  wife,  ia  known  to  Christians  from 
they  should  be  called  the  redeemed  of  the  Word,  particularly  from  these  pas- 
Jehovah.  Moreover,  in  all  those  pas-  sages.  John  says  concerning  the  Lord, 
sages,  the  coming  of  the  Lord  is  treated  He  who  hath  the  Bride  is  the  Bride- 
of,  especially  his  second  coming,  when  groom  ;  hut  the  friend  of  tlte  Bride- 
Jerusalem  will  be  such  as  it  is  there  groom,  who  standeth  tmd  heareth  Him, 
described ;  for  before,  she  was  not  rejoiceth  on  account  of  the  Bribe* 
married,  that  is,  made  the  bride  and  groom's  voice,  John  iii.  29.  Jesus 
wife  of  the  Lamb,  as  it  is  said  of  the  said.  While  the  Bridegroom  is  mth 
New  Jerusalem  in  the  Revelation  The  them,  the  sons  op  the  wedding  cannot 
former  or  present  church  is  meant  by  fa  t.  Matt.  ix.  15 ;  Mark  ii.  19,20 ;  Luke 
Jerusalem  in  Daniel,  and  the  com-  v  35  J  saw  the  holy  city.  New  Je- 
inencement  of  it  is  there  described  by  ru^alem,  coming  down  from  God  out  oj 
these  words  :  Know  and pereetve,  from  heaven,  prepared  as  a  BnisE  adorned 
the  going  forth  of  the  word  for  te-  poa  her  Husband,  Rev.  xxi.  2.  The 
storing  and  building  Jerusalem,  even  to  angel  said  to  John,  Come,  and  I  will 
the  Prince  Messiah,  shall  be  sevm  show  thee  the  Bride,  the  Lamb's 
weeks:  afterwards,  in  sixty  and  two  Wife;  and  from  the  mountain  he 
weeks,  the  street  and  the  trench  shall  be  showed  him  the  holy  city  Jerusalan, 
restored  and  built,  but  in  troublesome  xxi.  9,  10.  The  time  of  the  Lamb's 
times,  ix.  25.  But  the  end  of  it  is  de-  wedding  hath  come,  and  his  Wipe 
scribed  there  by  these  worda:  j4(/e«ifift,  hath  prepared  herself.  Blessed  are 
upon  the  bird  of  abominations  shall  be  those  who  are  called  to  the  wedding 
desolation,  and  efen  to  the  consumma-  supper  of  the  Lamb,  xix.  7,  9.  X  am 
tion  and  decision  it  shall  drop  upon  the  t!ie  Root  and  the  Offspring  of  David 
devastation,  ix.  27.  These  last  are  the  bright  and  the  Morning  Star :  Thb 
the  things  that  are  meant  by  these  Spirit  and  the  Bride  say.  Come 
wordsoftheLordinMatthew:  Whenye  and  let  him  that  is  thirsty  come;  and 
shall  see  the  abomination  of  desolation,  whosoever  will,  let  him  take  of  the  water 
foretold  by  theprophet  Daniel,  stand-  of  life  freely.  Rev.  xxii.  16,  17. 
iiig  in  the  holy  place,   let    him    that        784,  It  is  according  to  divine  order. 


.,.^le 


S20  The  Consummation  of  the  Age,  the  Coming  of  the  Lord, 

that  a  new  heaien  shoula  be  formed  summation  of  the  age  is  meant  th« 
before  a  New  Church  on  earth;  for  end  of  the  church,  may  be  seen. in  the 
the  church  is  internal  and  external,  first  article  of  this  chapter, 
and  the  internal  church  makes  one  7S5.  That  there  is  in  every  thing  an 
with  the  church  in  heaven,  thus  with  internal  and  an  external,  and  that  the 
heaven  -  and  tlie  internal  la  to  be  formed  external  depends  on  the  internal,  as 
before  t)ie  external,  and  afterwards  the  the  body  on.  tlie  aonl,  is  evident  from 
external  by  the  internal :  that  it  is  so,  every  single  thing  in  the  world,  when 
is  known  among  the  clergy  in  the  rightly  viewed.  With  man  this  is 
world.  As  this  new  heaven,  which  manifest;  his  whole  body  is  fr.>m  his 
makes  the  internal  of  man,  increases,  mind,  and  thence,  in  every  thing  thai 
80  far  the  New  Jerusalem,  that  is,  the  proceeds  from  man,  there  is  an  internal 
New  Church,  comes  down  from  that  and  an  externa! ;  in  every  action  of 
heaven ;  wherefore,  this  cannot  be  done  man  there  is  the  will  of  the  mind,  and 
In  a  moment,  hut  it  is  done  as  the  in  every  expression  there  is  the  under- 
falses  of  the  former  church  are  re-  standing  of  the  mind ;  in  like  manner 
moved ;  for  what  is  new  cannot  enter  in  each  of  his  senses.  In  every  bird 
where  falses  have  been  ingenerated,  and  beast,  yea,  in  every  insect  and 
unless  these  are  eradicated,  which  will  worm,  there  is  an  internal  and  an  ex- 
be  done  among  the  clergy,  and  thus  ternal;  and  also  in  every  tree,  plant 
among  the  laity;  for  the  Lord  said,  and  twig;  yea,  in  every  stone  and 
No  one  puttethttem  wine  into  old  bottles,  particle  of  dust.  Some  instances 
else  the  bottles  break,  and  the  wine  are  sufficient  to  illustrate  this,  concern- 
Tunnetk  out;  but  they  put  new  wine  ing  the  silkworm,  the  bee  and  the  dust. 
into  new  bottles,  and  both  are  preserved  The  internal  of  the  silkworm  is  that 
together.  Matt.  ix.  17;  Mark  ij.  22;  from  which  its  external  is  induced  to 
Luke  v.  37,  38.  That  these  things  make  silk,  and  afterwards  to  fly  away 
cannot  be  done,  except  at  the  consum-  as  a  hutterfiy.  Tne  internal  of  the 
mation  of  the  age,  by  which  is  meant  bee  is  that  from  which  its  external  is 
ihe  end  of  the  church,  is  evident  from  induced  to  suck  honey  out  of  flowers, 
these  words  of  the  Lord ;  Jesus  said,  and  to  build  cells  in  wonderful  forms. 
The  ktjtgdom  of  the  heavens  is  like  a  The  internal  of  the  small  dust  of  the 
man  that  soieed  good  seed  in  his  field;  ground,  from  which  its  external  is  in- 
but  while  men  slept,  his  enenty  came  dined,  is  its  tendency  to  make  seeds 
and  sowed  tares  and  went  away,  But  vegetate ;  it  exhales  from  its  little  bosom 
when  the  blade  had  sprung  up,  tlien  the  something  which  insinuates  itself  into 
tares  also  appeared.  The  servcotts  the  inmost  parts  of  the  seed,  aad  pro- 
came  and  said  to  him.  Wilt  thou  that  duces  this ;  and  that  internal  follows  its 
we  go  and  gather  up  the  tares  1  But  vegetation  even  to  the  new  seed.  The 
he  said  to  them.  No ;  lest  perhaps,  in  case  is  similar  in  the  opposites,  in  which 
gatkenng  the  tares,  ye  shoald  root  up  also  there  is  an  internal  and  an  ex- 
Ihe  wheat  with  them.  Let  them  both  ternal,  as  in  a  spider;  the  internal  of 
grow  together  till  the  harvest,  and  in  which,  from  which  its  external  is  in- 
the  time  of  the  harvest,  I  will  say  to  clined,  is  the  faculty,  and  thence  the 
the  reapers.  Gather  first  the  tares,  a>id  inclination,  to  weave  a  curious  web,  in 
bind  them  up  in  bundles  for  burning ;  the  middle  of  which  it  lies  in  wait  for 
Imt  gatlier  the  wheat  into  my  bam.  the  flies  which  fly  into  it,  which  it  eals. 
The  hareest  is  the  consummation  of  the  The  like  is  in  every  other  noxious 
age ;  as  tares  are  gathered  and  burned  worm,  and  in  every  serpent,  and  also 
in  the  fire,  so  shall  it  be  in  the  consum-  in  every  wild  beast  of  the  forest;  like- 
maiion  of  the  age,  Matt.  xiii.  24  to  wise  in  every  wicked,  cunning  and 
30, 39,  dO.     By  wheat  there  are  meant  deceitful  man. 

the  truths  and   goods    of    the    New        786.  X.  That  this  New  Cbuhcm  is 

Church,  and  by  tares,  the  falses  and  theCrownopalltheChurchesthai 

evils  of  the  former.     That  by  the  con-  have  hitherto  been  in  the  World 


b,C.OOglc 


and  the  jVew  Heaven  and  the  Kew  Church.                 521 

It  ha3  been  shown  above,  that  there  God  the  Son,  and  God  the  Holy  Ghost, 

have  been  four  churches,  in  general,  all  invisible,  because  existirg  in  a  simi- 

sinre  the  beTitininir  in  this  earth  ■  one  lar    divine   essence    before   the    world 

b  f        1    fl    d          h               1     flood  d  yet,  as  was  said  above  there 

tdlldhllll  bo  conjunction  with  an     vis  ble 

d              1     I      Ct                    d  be-  G  d        t  as  yet  knowing  that  the  one 

II     1       1        d  p     d             1  &  d       ho  is  invisible,  oai  e    nto  the 

kid           d       1        1  d                f  Id     nd  assumed  the  Hun  a      not 

G  d        h      h         1                 11  ly    1       He  might  redeem      en   b  t 

hi           b     CO  J        d       d     11    h  I       1      He  might  become    isibie,  and 

f         h      1       1               b              h  h         1  able  of  being  conjoined ;  for 

h         f  II          1             11  d.   The  Word  was  with  God, 

d    h        f            h    h       li  k  /Ac  Word  was  God;  and  the 

dk       Id              GdlhlW  ECAME  PLESB,  John  i.  1,  14; 

1          r  &  d  h  d       h          If  d        Isaiah,  A  Child  is  born  to  us ; 

1       1       H               11            Id  S^         given  to  us,  whose  name  shall 

h        1       H         gl     CO  J  b       Ud  God,  Hero,  the  Father  of 

H  m    If    nd  H  m    It      m           d  1  y,  is.  6 ;  and  in  the  prophets 

1     11        h   m           Th        h     f  j       les,  that  Jehovah  himself  waa 

II                                h           h  CO       into  the  world,  and  to  be  the 

becdUie  the  most  ancienl  church,  which  Redeemer;  which  also  He  became  ip 

was  before  the  flood,  worshipped  an  the  Human  which  He  assumed, 

invisible  God,  with  whom  there  can  be  787.  That  this  church  is  the  crown 

no  conjunction.     The  ancient  church,  of  all  the  churches  that  have  hitherto 

which  was  afler  the  flood,  did  in  like  been  in  the  world,  is,  because  it  wilJ 

manner.     The  Israelitish  church  wor-  worship  one  visible  God,  in  whom  is 

shipped  Jehovah,  who  in  Himself  is  an  the  invisible  God,  as  the  soul  is  in  the 

invisible  Qod,  Exod.  xxxiii.  18  to  23;  body.  Thatthusand  nootherwise  there 

but  under  a  human  form,  which  Jeho-  can  be  conjunction  of  God  with  man, 

vah  God  put  ou  by  means  of  an  angel,  is  because  man  is  natural,  and  thence 

in  which  He  appeared  lo  Moses,  A  bra-  thinks  naturally ;  and  the  coiijunctioii 

ham,  Sarah,  Hagir,  Gideon,  Joshua,  must  be  in  his  thought,  and  thus  in  the 

and  sometimea  to  the  prophets  ,  which  affection  ol  his  love,  and  tl)i>.  is  effected 

human  form  was  repre'.entative  of  the  when  man  thinks  of   God    as   Man. 

Lord  who  wis  to  come,  and  because  Conjunction  with  an  iniisible  God  is 

this  was  representative,  therefote  also  like  conjunction  of  the  sight  of  the  eye 

eich  and  every  thin^  in  their  church  iv'th  the  pxpanse  of  the  unnerse,  of 

wd'-  made  representative       That  the  which  it  sees  no  end,  and  also  like 

sit,rifice5  and  the  rest  of  their  worship  sight  in  the  middle  of  the  ocean,  which 

lepresented  the  Lord,  who  was  to  come,  falls  into  the  air  and  into  the  sea,  and 

and  that    they  were   abrogated  when  perishes ;  but  conjunction  with  a  visible 

he   came,  is  known.     But  the  fourth  God  is  like  the  sight  of  a  man,  in  the 

church,  which  was  called  the  Christian,  air  or  on  the  sea,  spreading  out  his  hands 

did,  indeed,  acknowledge  one  God  with  and  inviting  to  his  arms;  for  all  coii- 

the  mouth,  but  in  three  persons,  each  junction  of  God  with  man  inii.ii  also  be 

of  whom  singly  or  by  himself  was  God,  a  reciprocal  one  of  man  with  God,  and 

and    thus    a  trinity   divided,    and    not  this  other  reciprocal  cannot  be  given, 

united  in  one  person  ;  thence  the  idea  except  with  a  visible  God.     That  God 

(if  three  Gods  waa  fixed  in  the  mind,  was  not  visible  before  He  assumed  tha 

although  in  the  lips  there  was  a  con-  Human,  the  Lord  himself  also  teaches 

fession  of  one.      And,  moreover,  the  in  John:    Ye  have  not  heard  the  voict  of 

doctors    of   the    church,    from    their  the  Father,  at  any  time,  nor  seen  hts 

doctrine  itself,  which   they  composed  shape,  v.  37 ;  and  in  Moses    No  one 

attei  the  council  of  Nice,  teach,  that  can  see  God  and  live,  Exod  xxxiii  20 

men  must  believe  in  God  the  Father,  But  that  He  is  seen  through  his  Human 

m 


-8'^' 


522  TAe  Consummation  of  the  <dge,  the  Coming  if  the  Lord, 

in  Jolm  :  No  one  hath  seen  God  at  Son  of  Man;  to  Him  was  given  domior 
any  time ;  the  only  begotten  Son ,  who  is  ion,  and  glory,  and  a  kingdom ;  and  ali 
in  the  bosom  of  the  Father,  Ite  hath  people,  nations  and  tongues  shall  loorship 
brought  Him  forth  to  view,  i.  18 ;  and  Him.  His  dominion  is  the  dominion 
again  :  Jesus  said,  I  am  the  Way,  the  of  an  age  which  will  not  pass  away 
Truth  and  the  Life ;  no  one  cometh  to  and  Ms  kingdom  one  which  will  not 
the  Father,  except  through  Me.  He  perish,  vii,  13,  14.  And  this  he 
that  htoweth  Me,  knwoeth  the  Father,  says  afler  he  had  seen  the  four  tieasta 
and  He  that  seeth  Me,  seeth  the  Father,  coming  up  out  of  the  sea,  verse  3  ; 
xiv.  6,  7,  9.  That  there  is  conjunc-  bj  which  also  the  four  former  churches 
tion  with  tbe  invisible  God  through  were  represented.  That  these  things 
Him  who  is  visible,  thus  through  the  were  prophesied  by  Daniel  concerning 
Lord,  He  teaches  in  these  passages  :  this  time,  is  evident  from  his  words,  xii. 
Jesus  said.  Abide  in  Me  and  I  in  you;  4,  and  also  from  the  words  of  the  Lord, 
he  that  abideth  in  Me  and  I  in  him,  the  Matt.  xxiv.  15,  30.  The  like  is  said  in 
same  beareth  much  fruit,  John  xv.  4,  the  Revelation  :  The  seventh  ange, 
5.  In  that  day  ye  shall  know  that  I  sounded;  then  there  came  great  voices 
am  in  the  Father,  and  ye  in  Me,  and  I  from  heaven,  saying.  The  kingdoms  of 
in  yoK,  xiv.  20.  J/iave  given  to  them  the  ww/d  are  become  the  kingdom  of 
the  glory  which  2'hou  gavest  to  Me,  our  Lord  and  of  Ms  Christ,  and  He 
that  they  may  be  one,  as  we  are  one.  shall  reign  for  ages  of  ages,  si.  15. 
lin  them  and  Thou  in  Me ;  that  the  love  789.  Besides,  the  rest  of  the  proph 
with  which  Thou  hast  loved  Me,  may  ets  have,  in  many  places,  predicted 
fie  in  them,  and  lin  them,  xvii.  21,  22,  concerning  this  church,  what  it  is  to 
23,  26  ;  and  also  vi,  56.  Moreover,  be ;  from  which  these  few  will  be  ad- 
that  He  and  the  Father  are  one,  and  duced.  In  Zechaiiah  :  There  shall  be 
that  any  one  must  believe  in  Him  in  one  day  which  shall  be  known  to  Jeho- 
order  to  have  eternal  life.  That  sal-  coA,  not  day  nor  night,  because  about 
vation  depends  on  conjunction  with  the  time  of  evenirig  there  shall  be  light. 
God,  has  been  abundantly  shown  In  thai  day,  living  waters  shallgo  forth 
above.  out  of  Jerusalem ;  and  JehovaJt  shall 
788.  That  this  church  is  to  succeed  be  King  over  all  the  earth.  In  that 
the  churches  which  have  existed  since  day,  Je/wvah  shall  be  one,  and  his 
the  beginning  of  the  world,  and  that  name  one,  siv.  7,  8,  9,  In  Joel  :  // 
it  is  to  endure  for  ages  of  ages,  and  shaU  come  to  pass  in  thai  day,  that  the 
that  thus  it  is  to  be  the  crown  of  all  mountains  shall  drop  new  wine,  and  the 
the  churches  that  have  been  before,  hills  shall  fow  with  milk,  and  Jerusa- 
w  as  prophesied  byDaniel;  first,  when  lem  shaU  remain  to  generation  and  gen- 
he  told  and  explained  to  Nebuchad-  eration,  iv.  17  to  21.  In  Jeremiah  : 
nezzar  Ins  dream  concerning  the  four  At  that  time  tliey  shall  call  Jerusalem 
kingdoms,  by  which  are  meant  the  the  throne  of  Jehovah,  and  all  the  gcn- 
four  churches,  represented  by  the  statue  tiles  shall  be  gathered  together,  on  ac- 
seen  by  him ;  saying,  In  the  days  of  count  of  thename  of  Jehovah,  to  Jeru- 
these,  the  God  of  heaven  shall  cause  to  salem ;  nather  shall  they  go  any  more 
arise  a  kingdom,  which  shall  not  perish  after  the  confirmation  of  tlieir  evil  heart, 
for  ages ;  and  it  shall  contume  all  those  iii.  17 ;  Rev.  xxi.  24,  26.  In  Isaiah  r 
kingdoms,  but  it  sJtall  stand  for  ages.  Let  thy  eye?  see  Jerusalem  a  quiet  Aab- 
Dan.  ii,  44  ;  and  that  this  should  be  itation,  a  tabernacle  which  shall  not  be 
doneby  the  stone,  which  became  a  great  taken  down;  its  stakes  shall  never  be 
rock,  filling  the  whole  earth,  35.  By  removed,  and  its  cords  shall  not  be  bro- 
a  rock  in  the  Word  is  meant  tbe  Lord  ken,  xxxiii.  90.  In  these  passages,  by 
as  to  divine  truth.  And  the  same  Jerusalem  is  meant  tbe  holy  New  Jera. 
prophet  elsewhere  says;  I  was  seeing-  salem,  described  in  Rev.  xxi.,  by  whir^ 
in  the  visions  of  the  night,  and  behold,  is  meant  the  New  Church.  Again  in 
frith  the  chuds  of  heaven,  as  it  were,  the  Isaiah:    T'here  shall  go  forth  a  Hod 


b,C.OOglc 


and  the  JVe.w  Heaven  and  the  JVew  Church.                       ,123 

9ut  of  the  stem  of  Jesse,  and  righteous-  lie   people   of  holiness,   the   redeemta 

ness  sludl  be  the  girdle  of  his  loins,  and  of  Jehovah ;  and  thou  shall  be  called  d 

truth  the  girdle  of  Ms  thighs.     Where-  city  sought,  and  not  deserted, 

fore  the  wolf  shall  dwell  with  the  lamb,  790.  What  this  church  is  to  be,  ig 

and  the  leopard  with  the  kid,  and  the  described  at  large  in  the  Revelation, 

calf  and  the  young  lion  and  the  failing  where  it  is  treated  of  the  end  of  the 

together,  and  a  little   child  shall  lead  former  church,  aitd  the  rise  of  the  New. 

them.     And  the  cow  and  the  bear  shall  This  New  Church  is  described  bj  the 

feed,  and  the  young  ones  shall  Be  down  New  Jerusalem,  and  by  its  magnificent 

together ;  and  tite  sneking  child  shall  things,  and  that  it  is  to  be  the  bride 

vlay  on  the  hole  of  the  viper,  rmd  the  and  wife  of  the  Lamb,  xix.  7 ;  xxi.  2, 9. 

weaned  child  shall  pat  his  hand  over  Besides,  I  will  take  from  the  Revela- 

the  den  of  the  basilisk.     They  shall  tion  only  these  words.    When  the  New 

not  do  evil,  nor  corrupt  themselves,  in  Jerusalem  was  seen  to  descend  from 

all  the  mountain  of  my  holiness ;  for  heaven,  it  is  said,  Behold  the  tabernacle 

the  earth  shall  befall  of  the  knowledge  of  God  is  with  men,  and  He  will  dwell 

of  Jehovah.     It  shall  come  to  pass  in  with  them,  and  they  shall  be  his  people, 

that  day,  the  nations  shall    seek  the  and  He  will  be  with  them  their  God. 

Root  of  Jesse,  which  standeth  for  an  And  the  nations  that  are  saved  shall 

ensign  of  the  people,  and  his  rest  shall  walk  in  his  light,  and  there  shall  not 

be  glorious,  xi.  1,  5  to  10.     That  such  fie  night  there.     I  Jesus  have  sent  my 

thiings  have  not  as  yet  existed  in  the  angel  to  testify  to  you  these  things  in 

churches,  and  especially  in  the  last,  is  the  churches.     I  am  the  Root  and  the 

known.     In    Jeremiah  :     Behold    the  Offspring  of  David,  the  bright  and 

days  are  coming,  in  which  I  will  make  the  morning  Star.       The  Spirit  and 

a  new  covenant,    And  this  shall  be  the  the  Bride  say.  Come;  and  let  him  that 

covenant:  I  will  give  my  law  in  the  heareth  say,  Conte:  and  let  him  that 

midst  of  them,  and  will  write  it  on  their  is  thirsty  come ;    and  whosoever  will, 

he^i;  and  I  will  be  to  them  a  God,  and  let  him  take  the  water  of  life  freely, 

they  shall  be  to  Me  a  people;  they  all  Yea,  come.  Lord  Jesus,    Amen,   xxi. 

shall  know  Me,  from  the  least  of  them  3,  4,  25;  xxii.  16,  17,20. 

even  to  the  greatest  of  them,  xsxi.  31  

to  34 ;  Rev.  xxi.  3.     That  these  things 

have  not  been  given  hitherto  in  the  791.  A  Mrmorandum.     After   this 

churches,   is   also   known  ;  the   reason  work    was   finished,    the    Lord    called 

was,  because  they  did  not  approach  a  together  his  twelve  disciples,  who  fol- 

visible  God,  whom  all  shall  know,  and  lowed  Him  in  the  world  ;  and  the  next 

because  He  is  the  Word,  or  the  law,  day   He  sent  them  all  out   into  the 

which  He  will  put  in  themidst  of  them,  whole  spiritual  world,  to  preach  the 

and  write  it  on  th6ir  heart.     In  Isaiah  :  Gospel,  that  the   Lord   God   Jesus 

For  Jerusalem's  sake  Twill  not  rest,  Christ   reigns,  whose  reign    will   be 

until  the  rigliteoufness  thereof  go  forth  for   ages  of   a^es,   according    to  the 

as  brightness,  and  iJte  salvation  thereof  prediction  by  Daniel,  vii.  13,14;  and 

as  a  lamp  that  bumeth.  And  thou  shall  in   Rev.   xi.    15;   and  that  they   are 

be  called  by  a  new  name,  which  the  blessed  who  come  to  the  wedding-supper 

mouth  of  Jehovah  shall  utter.   Andthou  of  the  Lamb,  six.  9.     This  was  done 

"  shalt  be  a  crown  op  glorv  and  a  dia-  on  the  19th  day  of  June,  in  the  year 

DEM  OP  ROYALTY  in  the  hand  of  thy  God.  1770.     This  was  meant  by  these  words 

Jehovah  will  delight  in  thee,  and  thy  of  the  Lord :  He  will  send  his  angels, 

land  shall  be  married.     Behold,  thy  and  they  shall  gather  together  his  elect 

Salvation  shall  come ;  behold,  his  reward  from  one  end  of  the  heavens  even  to  thi 

ii  with  Him;  and  they  shall  call  them  other,  Matt.  xxiv.  31. 


i/GoogIc 


SUPPLEMENT. 


CONCERNING  THE  SPIRITUAL  WORLD 

The  spiritual  world  has  been  Ueated  and  especially  from  the  Loid  luiii- 
of  in  a  particular  work  concerning  self,  who  showed  that  he  was  a  man 
Heaven  and  Hell,  in  which  many  by  the  touch  and  by  eating ;  and 
things  of  that  world  are  described  ;  and  yet  he  became  mvisible  to  tlieir  eyes, 
because  every  man  after  death  comes  Who  can  be  so  delirious  as  not  to  ac- 
into  that  world,  the  state  of  men  there  knowledge,  that,  although  He  was  in- 
ia  also  described.  Who  does  not  visible,  He  was  still  equally  a  Man'l 
know,  or  may  not  know,  that  man  lives  The  reason  why  they  saw  Him,  was, 
after  death ;  both  because  he  is  born  a  because  then  the  eyes  of  their  spirit 
man,  created  an  image  of  God,  and  were  opened ;  and  when  these  are 
because  the  Lord  teaches  it  in  his  opened,  the  things  which  are  in  the 
Word  ?  But  what  life  he  is  to  live,  has  spiritual  world  appear  as  cleariy  as 
been  hitherto  unknown.  It  has  been  those  which  arc  in  the  natural  world, 
believed,  that  then  he  would  be  a  soul,  The  difference  between  a  man  in  the 
of  which  they  entertained  no  other  natural  world  and  a  man  in  the  spirit- 
idea  than  as  of  ether  or  air,  thus  that  ual  world  is,  that  the  latter  is  clothed 
it  is  breath  or  spirit,  such  as  man  with  a  substantial  body,  but  the  former 
breathes  out  of  his  mouth  when  he  with  a  material  body,  in  which  inward- 
dies,  in  which,  nevertheless,  his  vitality  ly  is  his  substantial  body;  and  a  sub- 
resides  ;  but  that  it  is  without  sight  stantial  man  sees  a  substantial  man  as 
such  as  is  of  the  eye,  without  hearing  clearly  aa  a  material  man  sees  a  ma- 
such  as  is  of  the  ear,  and  without  terial  man ;  but  a  substantial  man 
speech  such  as  is  of  the  mouth;  when  cannot  see  a  material  man,  nor  a  ma- 
yet  man  after  death  is  equally  a  man,  ferial  man  a  substantial  man,  on  ac- 
and  such  a  man,  thai  he  does  not  count  of  the  ditference  between  ma- 
know  but  that  he  is  still  in  the  former  terial  and  substantial,  which  is  such  aa 
world.  He  walks,  runs  and  sits,  as  in  may  be  described,  but  not  in  a  few 
the  former  world;  he  lies  down,  sleeps  words. 

and  wakes  up,  as  in  the  former  world  ;  794.  From  the  things  seen  for  so 
he  eats  and  drinks,  as  in  the  former  many  years  I  can  rekte  the  following : 
world ;  he  enjoys  conjugial  delight,  as  That  there  are  lands  in  the  spiritual 
in  the  former  world ;  in  a  word,  he  is  world  as  well  as  In  the  natural  world, 
a  man  as  to  all  and  every  particular,  and  that  there  are  also  plains  and  val- 
Whence  it  is  manifest,  that  death  is  leys,  and  mountains  and  hills,  and  like- 
not  an  extinction,  but  a  continuation  wise  fountains  and  rivers;  that  there 
of  life,  and  that  it  is  only  a  transition.  are    paradises,  gardens,    groves    and 

793.  That  man   is  equally  a  man  woods ;    that  there  are  cities,  and  in 

after  death,  although  lie  does  not  then  ihem   palaces  and  houses ;    and    also 

appear  to  the  eyes  of  the  material  body,  that    there    are    writings    and    books , 

may  be  evident  from  the  angels  seen  that  there  are  employments  and  trad 

by  Abraham,   Hagar,  Gideon,   Daniel,  ings;    and    that  there  are  gold,  silvei 

and  some  of  the  prophets;  from  the  and  precious  stones;  in  a  word,  that 

angels  seen  in  the  Lord's  sepulchre,  there  are  all  things  whatsoever,  that  art 

and  afterwards   many  times  by  John,  in  the  natural  world  ;  but  those  in  heav* 

whom   in  the  Revelation ;  en  are  immensely  more  perll'ct.     But 


^'a'^ 


Concerning  Luther.  [)25 

(he  differer.ce  is,  that  all  things   that  tlienee  been  instructed  what  was  the 

are    seen   in   the  spiritual  world,  are  state  of  their  life,  from  tlie  beginning 

created  in  a  moment  by  (he  Lord,  as  even   to  this   day.     With  respect  lu 

houses, paradises,  food  andother  things;  Luther,  from  the  first  time,  when  he 

and  that  they  are  created  for  corre-  came  into  the  spiritual  world,  he  was 


be  observed,  that  the  state  of  every  right  on 

nation  and  people  in  general,  as  well  questions 

as  of  each  individual  in  particular,  in  he  had  fi 

the  spiritual  world,  is  according  to  the  might  b 

acknowledgment    of    God    and     the  topic.     F 

worship  of  Him ;  and  that  all  who  in  length  ac 

heart  acknowledge  a  God,  and  after  sion,  wh 

this  time,  those  who  acknowledge  the  such  efR 

Lord  Jesus  Christ  to  be  God,  the  Re-  resist  it, 

deemer   and   Savior,  are  in    heaven ;  said.     Bi 

and  th'at  those  who  do  not  acknowledge  of  the  in 

Ilira,  are  under  heaven,  and  are  there  ancienis, 

instructed  ;  and  that  those  who  receive,  speak  fro 

are  raised  up  into  heaven,  and   that  and  after 

those  who  do  not  receive,  are  cast  down  from  the 

into   hell.      Among  these    also   those  ing-      Su 

come,   who,   like   the    Sociuians,   ap-  species  o 

proached  only  God  the  Father;  and  love  of  se 

who,  like  the  Arians,  denied  the  divinity  becomes 


of  the   Lord's  Human 

;  for  the  Lord 

tradicts. 

said,  I  AM  THE  Way,  t 

(E  Truth,  AND 

in  questio 

ntE  Ltfb;  no  one  c 

O'VIETU    TO    TUB 

self.     Th 

F.lTHETl,    EXCEPT     THR 

oooH  Me;  and 

until    the 

to  Philip,  who  wished  to 

see  the  Father, 

place  in  t 

1757.     T  as 

1  THE    Fa-    ferred  from  his  hrst  house  to  another 
T(tETt,  John  xiv.  6,  &s.  and  then,  at  the  same  time  mto  another 

state ;  and  because  he  heard  that  I, 

who  am  m  the  nituni  world    spoke 
798.    GoNREitNiNG     Luther,    Me-    with   those  who   are   in   the   spiritual 
LANCHTHON  AND  Calvin,  IN  THE  SpiR-    wofld,  he    amoog  seveial  others  came 
ITUAL  World.  to  me ;    and  after  some  que&tions  and 

With  these  three  leiders,  who  were  answers,  he  pi-rcened  that  there  is  at 
the  reformers  of  the  Christian  church,  this  day  an  end  of  the  former  clmrch, 
I    fiave    ofl:en    conversed,    and    have    and   the   beginning  of   the    now  one, 


Cookie 


526  Concerning  Melanchtkon. 

concerniug  which  Daniel  prophesied,  not  see  the  oppositions  in  tie  Sacreu 

and  which  the  Lord  himself  foretold  in  Scripture,   when    yet    they   are    very 

the   evangelists ;   and    that  this  New  manifest."  It  was  said  to  me,  by  the  ex- 
Ohurch  is  meant  by  the  New  Jerusalem,   ploring  angels,  that  that  champion  was 

in  the  Revelation,  and  by  the  everlast-  in  a  state  of  conversion  before  many 

ing  gospel,  which  the  angel  flying  in  others,  who  had  confirmed  themselves 

the  midst  of  heaven  preached  to  those  in  justification  by  faith  aJone,  since,  in 

who    dwell   upon   the   ^arth,    xiv.    6.  his  childhood,  before  he  began  to  make 

Then  he  became  very  indignant  and  a  reformation,  he  was  imbued  with  the 


e  perceived  that  the  doctrine  of  the  preeminence  of  charity; 
New  Heaven,  which  was  made  and  is  for  which  reason  also,  both  in  his 
being  made  by  those  who  acknowledge  writings  and  preaching,  he  taught  so 
the  Lord  alone  for  the  God  of  heaven  excellently  concerning  charity ;  whence 
and  earth,  according  to  His  words,  it  came  to  pass,  that  the  failh  of  justi- 
Matt.  xxviii.  18 1  and  as  he  observed  fication,  with  him,  was  implanted  in  hia 
the  congregations  assembled  before  external  natural  man,  but  not  rooted  in 
him  to  be  dailydecreasing,  hisstorming  his  internal  spiritual  man.  But  the 
ceased;  and  then  he  came  nearer  to  case  is  otherwise  witli  those,  who,  in 
me,  and  began  to  speak  more  familiarly  their  childhood,  confirm  themselves 
with  me.  And  after  he  was  convinced,  against  the  spirituahty  of  charity;  which 
that  he  had  taken  his  principal  dogma  also  ia  done  of  itself,  when  justification 
concerning  justification  by  faith  alone,  by  faith  alone  is  established  by  con- 
not  from  the  Word,  but  from  his  own  firmations.  I  have  spokeii  with  the 
intelligence,  he  sufiered  himself  to  be  prince  of  Saxony,  with  whom  Luther 
instructed  concerning  the  Lord,  con-  had  been  in  the  world.  He  toid  me 
cerning  charity,  concerning  true  faith,  that  he  often  reproved  him ;  particularly, 
concerning  fi-ee  agency,  and  further  because  he  separated  charity  fi'om 
concerning  redemption  ;  and  this  solely  faith,  and  declared  this  and  not  that  to 
from  the  Word.  At  length,  after  con-  be  saving ;  when  yet  the  Sacred  Scrip- 
viction,  he  began  to  favor,  and  then  to  ture  not  only  joins  together  those  two 
confirm  himself  more  and  more  in  the  universal  means  of  salvation,  but  also 
truths  of  which  the  New  Church  is  Paul  prefers  charity  to  faith,  in  saying, 
built  up.  At  this  time  he  was  with  That  there  are  three  things,  faith,  hope 
me  daily ;  and  then,  as  often  as  he  and  charity,  and  that  the  greatest  of 
recollected  those  truths,  he  began  to  these  is  charity,  1  Cor  xiii.  13;  but 
laugh  at  his  former  dogmas,  as  being  that  Luther  as  often  replied,  that  he 
diametrically  opposite  to  the  Word,  could  not  do  otherwise,  on  account  of 
And  I  heard  him  say,  "  Do  not  wonder  the  Roman  Catholics.  This  prince  is 
that  I  seized  upon  faith  alone,  aa  justi-  among  the  happy, 
fjing,  and  excluded  charity  fi'om  its  797,  With  respect  to  Melanchthon, 
spiritual  essence,  and  also  took  away  it  has  been  given  me  to  know  many 
from  men  all  free  agency  in  spiritual  things  concerning  his  condition,  what  it 
things,  besides  many  other  things,  was  when  he  first  came  into  the  spiritual 
which  depend  on  fkith  alone,  when  world,  and  what  it  was  afterwards,  not 
once  received,  as  hooks  on  a  chain ;  only  from  the  angels,  but  also  from 
since  my  end  was,  to  be  torn  away  himself;  for  I  have  spokqn  with  him 
from  the  Roman  CathoHca,  which  end  several  times,  but  not  so  often  and  so 
I  could  not  otherwise  reach  and  ob-  intimately  as  with  Luther.    The  ri 


tain.    Wherefore,  I  do  not  w 

onder  that 

that  I  have  not  spoken  so  often  and  so 

I        d  b  1 1  d           d      ll 

1       e  de- 

intimately,  was,  because  he  could  not 

I                     h     Idb      bl 

m  ke  so 

approach  me  so  well,  since  he  applied 

m     y  d  1            (     d         h 

de,  he 

his  attention   only  to  justification   by 

look  d    p       so       d  g 

1      Titers, 

faith  alone,  but  not  to  charity ;  and  1 

eel  b       d          1          m      f 

hf  1  fo^ 

was  surrounded  by  angelic  spirits,  who 

charil),  and  ihoy  prpvented   his 


Concerning  Melanckthon.  527 

I  heard,  that  as  soon  denly  he  seemed  to  himself  under 
the  spiritual  world,  a  ground,  in  a  certain  work-house,  where 
house  was  prepared  for  him,  similar  (o  similar  ones  were,  and  when  he  wished 
the  house  in  which  lia  lived  in  the  to  go  out  thence,  he  was  retained  ;  and 
world.  This  also  is  the  case  with  most  it  was  told  him  that  no  other  lot  awaits 
of  the  new  comers ;  whence  they  do  those  who  have  turned  charity  and 
not  know  but  that  they  are  still  in  the  good  works  out  of  the  doors  of  the 
natural  world,  and  that  the  time  elapsed  church.  But  since  he  was  one  of  the 
since  death  has  been  only  as  a  sleep,  reformers  of  the  church,  at  the  com- 
In  his  chamber,  also,  there  were  many  mand  of  the  Lord  he  was  taken  out 
similar  things,  a  similar  table,  a  similar  thence,  and  sent  back  to  his  former 
desk  with  drawers,  and  also  a  similar  chamber,  where  were  only  a  table,  pa- 
library.  Wherefore,  as  soon  as  he  per  and  ink  ;  but  still,  from  the  ideas 
came  thither,  as  if  he  had  just  awaked  confirmed  in  him,  he  soiled  the  paper 
from  sleep,  he  seated  himself  at  the  with  the  like  error  therefore  hecodd 
table,  and  continued  to  write,  and  then  not  be  kept  from  be  ng  alternately  let 
concerning  justification  by  faith  alone,  down  to  his  capti  e  oo  panio  is  and 
and  so  for  several  days ;  and  nothing  at  alternately  released  and  when  1  e  n  aa 
ail  concerning  charity.  This  being  released,  he  appeared  clad  n  a  ha  ry 
perceived  by  the  angels,  he  was  asked  garment,  because  ta  tl  1 1  o  it  charity 
by  messengers,  why  he  did  not  write  is  cold.  He  (old  me  1  self  tl  at  tl  ere 
also  concerning  charity.  He  replied,  was  another  chamber  adj  in  ng  1  is  on 
that  there  was  nothing  of  the  church  the  back  side  of  the  house  in  vh  ch 
in  charity,  for  if  that  should  be  received  there  were  three  tables  at  h  ch  three 
as  an  essential  attribute  of  the  church,  similar  to  him  sat,  vho  al  o  had  ca» 
man  would  also  claim  to  himself  the  out  charity  into  ex  le  and  that  son  f 
merit  of  justification  and  thence  of  times  a  fourth  table  also  appeared  tl  ere 
salvation,  and  thus  also  faith  would  upon  which  monstrous  thmgs,m  various 
be  deprived  of  its  spiritual  essence,  forms,  were  seen,  by  which,  however. 
When  the  angels  who  were  over  his  they  were  not  deterred.  He  said  that 
head  perceived  this,  and  the  angels  who  he  conversed  with  them,  and  was  by 
were  associated  with  him,  when  he  was  them  daily  more  and  more  confirmed, 
out  of  his  house,  heard  it,  they  with-  But  after  some  time,  being  struck  with 
drew  ;  for  angels  are  associated  with  fear,  he  began  to  write  something  con- 
every  new  comer,  in  the  beginning,  cerning  charity ;  but  what  he  wrote  on 
Some  weeks  after  this,  the  things  which  the  paper  one  day,  he  did  not  seethe 
were  of  use  to  him  in  his  chamber,  next ;  for  this  is  the  case  with  everj 
began  to  be  obscured,  and  finally  to  one  there,  when  he  puts  any  thing  upon 
vanish  away;  and  at  length,  to  such  a  paper  from  the  external  man  only,  and 
degree,  that  nothing  remamed  there  ex-  not  at  the  same  time  from  the  internal, 
ceptthetable.paperandink,  and, more-  thus  from  compulsion  and  not  from 
over,  his  chamber,  as  to  its  walls,  ap-  freedom,  it  is  obliterated  of  itself  Bui 
peared  to  be  plastered  with  lime,  and  after  the  ne«  heaven  began  to  be 
the  floor  to  be  covered  over  with  a  jel-  established  by  the  Lord,  from  the  light 
low  material  like  brick,  and  he  himself  from  this  heaven  he  began  to  think, 
to  be  in  a  coarser  garment  When  he  that  perhaps  he  might  be  in  error, 
wonderedatthis,andaskedtho^earound  wherefore,  from  anxiety  on  accountoi 
him  why  it  was,  he  received  answer, —  hia  condition,  he  felt  some  interior 
■'  Because  he  had  removed  chirity  from  ideas  impressed  on  him  concerning 
the  church,  which  yet  is  the  heart  of  charity,  in  which  state  he  consulted 
it."  But  because  he  so  often  contra-  the  Word  ,  and  then  his  eyes  were 
dieted  and  continued  to  write  concern-  opened,  and  he  saw  that  the  whole  of 
ing  faith,  as  the  only  essential  of  the  it  was  full  of  io\r  to  &i.o  *nd  love 
church,  and  means  of  salvation,  and  to  tow  rnoa  the  nkigkbok  ;  thus  that  it 
removri  charity  more  and  more,  sud-  was    as  the  Lord  saya,  that  on  those 


T  the  1 


llic  prophets,  that  is,  the  whole  Word, 
Trom  this  time  he  was  transferred  in- 
teriorly into  the  south,  towards  the  west, 
and  thus  into  another  house,  from 
which  he  spoke  with  me,  saying,  that 
low  his  writing  concernmg  charity  did 
not  vanish  as  before,  but  that  the  next 
day  it  appeared  obscurely  This  I 
wondered  at,  that  when  he  walks,  his 
steps  are  heard,  like  those  who  go  with 

which  it  IS  to  be  added,  that  uhen  any 
new  comers  from  the  world  enter  his 
chamber,  for  the  sake  of  seeing  him 
and  speaJjing  with  him,  he  would  call 
one  of  the  magical  spirits,  who  were 
able  to  induce  various  beautiful  appear- 
ances, who  then  adorned  his  chamber 
with  decorations  and  tapestry  embroi- 
dered with  rosea,  and  also,  as  it  were, 
with  a  library  in  the  middle :  but  as 
soon  as  they  departed,  those  appear- 
ances vanished,  and  the  former  plaster- 
ing of  lime  and  emptiness  returned ; 
but  this  when  he  was  in  his  former 

798.    Concerning  Calvin,   1   have 
beard  the  following  things:   I.    That 
when  he  first  came  into  the  spiritual 
world,  he  believed  no  otherwise  than 
that  he  was  still  in  the  world  where  he 
was  born  ;  and  although  he  heard  from 
the  angels,  who  were  associated  with 
him  at  his  first  entrance,  that  he  was 
now  in  their  world,  and  not  in  his  for- 
mer world,  he  said,  "  I  have  the  same 
body,  the  same   hands  and  the   like 
senses."     But  the  angels  instructed  him 
that  he  was  now  in  a  substantial  h  d 
and  that  before  he  was  not  only  i     1 
same,  but   also  in    a  material    b  dy 
which    invested  the  substantial ;        d 
that  the  material  body  had  been 
off,  while    the    substantial    rema  n  d 
from  which  man  is  man.     This  at  fi 
he  understood  ;  but  the  next  day  h 
turned  into  his  former  faith,  tha    h 
was  still  in  the  world,  where  he 
born :  the  reason  was,  because  he  w 
a  sensual  man,  believing  nothing  b 
what  he  derived  from  the  objects  of  h 
senses  of  the  body.     Thence  it 
that  he  concluded  all  the  dogmas  of  h 
faith  from  his  own  intelligence,  and 


ig  Catvin. 

from  the  Word.  Whenever  he  quoted 
the  Word,  he  did  it  for  the  sake  of  the 
common  people,  that  they  might  favor 
him  with  thefr  assent.  II.  That  afier 
this  first  period,  having  left  the  angels, 
he  wandered  about  and  inquired  where 
those  were,  who,  in  ancient  times,  be- 
lieved in  Predestination  ;  and  it  was 
said  to  him,  that  they  were  removed 
troin  hence,  and  shut  up  and  concealed ; 
and  that  there  was  no  way  open  to 
them,  except  on  the  back  side,  under 
ground ,  but  that  the  disciples  of  Godos- 
ch  ale  bus  still  go  about  freely,  and 
"ometiraes  are  gathered  together  in  a 
place,  which,  in  spiritual  language,  is 
called  I'l/ris.  And  because  he  desired 
their  company,  he  was  conducted  to 
the  assembly,  where  some  of  them 
were  standing ;  and  when  he  came 
among  them,  he  was  in  the  delight  ol 
his  heart,  and  contracted  an  interior 
friendship  with  them.  III.  But  after 
the  followers  of  Godoschalchus  were 
led  away  to  their  brethren  in  the  cav- 
ern, he  became  weary ;  wherefore  he 
sought  here  and  there  for  an  asylum, 
and  at  length  was  received  into  a  cer- 
tain society,  where  were  merely  simple 
ones,  and  among  them  also  religious 
ones  ;  and  when  he  observed  that  they 
did  not  know,  nor  were  able  to  com- 
prehend anything  about  predestination, 
he  betook  himself  to  one  corner  of 
the  society,  and  there  lay  concealed 
for  a  considerable  time  ;  neither  did 
he  open  his  mouth  concerning  any 
thing  of  the  church  ■  this  was  provided, 
that  he  mi^ht  recede  from  his  error 
n  a  p    d      nation,  and  that  the 

n  p  f  1         who,  after  the  synod 

f  Do        dh      d  to    that   destestable 
I    b   filled  up,  who  all  were 


p  n 
k  d  t 

wh 
gf     h 


J  the   I 

IV.  At  last,  wh 

!  e  modern  predet 

Cilvi 


found  in  the 
m  fi         fa  certain  society, 

h    h  d     f   simple  ones,    he 

In       11  d    forth    thence,    and 
governor,   who    had 
1     dregs.    He  therefore 
his  house,  and  kept 
1  the  new  liuaven  be 


I  d 


^'cS'^ 


Concerning  Calvin,  529 

gan  to  be  inatituted  by  the  Lord  ;  and  words  of  the  Lord  himself:  Tliat  it  is 
then,  because  the  governor,  his  keeper,  the  leill  of  the  Father,  that  every  one 
was  cast  out,  together  with  all  his  com-  that  helieveth  in  the  Son  should  have 
pany,  Calvin  betook  himself  to  a  cer-  eternal  life;  and  that  he  that  helieveth 
tain  house  occupied  by  harlots,  and  not  shall  not  see  life.,  hut  the  anger  of 
there  remained  for  some  time.  V.  And  God  ahideth  on  him,  io\m  iii.  36  ;  vi. 
because  he  then  enjoyed  the  liberty  of  40  ;  and  moreover,  thai  the  confession 
wandering  about,  and  also  of  coming  of  faith,  which  is  called  the  Athanasian, 
nearer tothelodgingswherel  was, itwas  dictates  that  in  Christ,  God  and  Man 
given  me  to  speak  with  him ;  and  first  are  not  t  bu  nd  h  h  y  are 
concerning  the  new  heaven,  which  at  in  one  pe  n  i  k  h  to  1  d  body 
this  day  is  being  formed  of  those  who  in  man.  0  1  h  b  g  ,  he 
acknowledge  the  Lord  alone  for  the  replied,  Wh  11  }  h  ngs, 
God  of  heaven  and  earth,  according  to  which  yo  h  b  gl  f  w  d  from 
his  words  in  Matt,  xxviii.  18;  and  that  the  Word  b  py  d  ?  I  not 
these  believe  that  He  and  the  Father  the  Word  h  book  f  II  h  es? 
are  one,  John  x  M ,  and  that  He  is  And  thus  Ik  up  1  top 
in  the  Father  and  the  Father  m  Him  ;  of  house  nd  1  p  hi  ried 
and  that  he  that  seeth  and  knoweth  about  hill  nd  h  h  d  g  tn 
Him,  seeth  and  knoweth  the  Father,  the  wind.  It  is  Pre d est  nation 
xiv.  6tollj  and  that  tbas  there  is  one  alone  which  establishes  all  things  of 
■  God  in  the  church,  as  in  heasen.  On  religion;  this  is  the  habitation  of  all 
hearing  these  things  taid  by  me,  he  things  of  religion,  and  the  tabernacle 
was  at  first  silent,  as  usual ;  but  after  a  of  the  congregation ;  and  the  faith,  by 
half  an  hour,  he  broke  silence,  and  said,  which  justification  and  salvation  are 
"  Was  not  Christ  a  man,  the  son  of  eflfecfed,  is  the  sacred  recess  and  sane- 
Mary,  who  was  married  to  Joseph  ?  tuary  there.  Has  any  man  free  agency 
How  can  a  man  be  adored  as  God  1"  in  spiritual  things  t  Are  not  all  things 
And  I  said,  "  Is  not  Jesus  Christ,  our  of  salvation  gratuitous?  Wherefore, 
Redeemer  and  Savior, God  and  Man?"  the  arguments  against  these  things. 
To  which  be  replied,  "  He  is  God  and  and  thus  against  predestination,  I  hear 
Man;  but  still  divinity  is  not  his,  but  and  perceive  no  otherwise,  than  as  enny 
the  Father's."  And  I  asked,  "Where,  tations  from  the  stomach,  and  as  hori- 
then,  is  Christ?"  He  said,  "  He  is  in  bogmos;  and  because  it  is  so,  I  have 
the  lowest  parts  of  heaven;"  which  he  thotight  with  myself,  that  a  temple, 
confirmed,  by  his  humiliation  before  where  they  teach  about  any  thing  else, 
the  Father,  and  by  his  suffering  Him-  and  from  the  Word,  and  the  congrega- 
self  to  be  crucified.  To  these  he  add-  tion  then  assembled,  is  like  a  mena 
ed  jests  against  the  worship  of  Him,  gerie,  in  which  sheep  and  wolves  are 
which  then  rushed  into  his  memory  put  together,  but  the  wolves  are  muz- 
from  the  world,  which  in  the  sum  were,  zled  by  the  laws  of  civil  justice,  3est 
that  the  worship  of  Him  was  nothing  they  should  fall  upon  the  sheep  (by  the 
else  than  idolatry ;  and  he  wished  to  sheep  I  mean  the  predestinate)  and 
add  abominable  things  concerning  that  that  the  preachings  there  are  then  only 
worship,  bat  the  angels  who  were  with  as  sobbings  from  the  breast.  But  I 
me  closed  his  lips.  But  I,  from  the  will  give  my  confession,  which  is  this : 
zeal  of  converting  him,  said  that  the  Thereis  a  God,  and  He  is  onmipoteni;; 
Lord  our  Savior  is  not  only  God  and  and  there  is  no  salvation  for  any  others 
Man,  but  also  that  in  Him,  God  is  Man  tlian  those  who  are  elected  and  predes. 
and  Man  God ;  and  this  I  confirmed  tinated  by  God  the  Father,  and  every 
from  Paul,  that  in  Him  dwellelh  all  one  else  is  doomed  to  his  lot,  thai  is,  to 
(he  fulness  of  the  Godhead  bodily,  his  fate."  On  hearing  these  words,  in 
Colos.  ii.  9 ;  and  from  John,  that  He  great  heat  I  rejoined,  *'  Ton  talk 
IS  the  true  God  and  eternal  Life,  1  impiously  ;  begone,  you  evil  spirit. 
Epist.  T.  20,  21 ;  and  also  from  these  Do  you  not  know,  because,  vou  are  in 


lostecb,  Google 


Concerning  the  Ihitch. 


530 

the  sill  ritual  world,  that  there  is  a  heav 
en  aiut  that  there  is  a  hell,  and  that 
predeBtination  involves  that  some  were 
assigned  to  heaven,  and  some  to  hell  1 
Can  yoii   thus   form   to  yourself  any 
other  iilea  of  God,  than  as  of  a  tyrant 
who  admits  his  clients  into  the 
and  casld  out  the  rest  into  a  place  o 
ecution  I     Wherefore,  be  ashame 
yourself."     Afterwards  I  read  to 
what  is  written  in  the  dogmatical  boo 
of  the    Evangelical,  called  Fors 
CoNCORDiffi,   concerning    the   err 
ous  doctrine  of  the  Calvinists,  co 
cernincr  the  Worship  of  the  Lord, 
conceiiiing  Predeslination.     Cone 
ing  the  ffoftSHjp  OF  the  Lord,  t 
things:    That  it  is  damnable  idolatry 
if  the  t'l  ust  and  faith  of  the  hear 
placed  in   Christ,  not  only   as  to 
divine,  but  also  as  to  his  hnman  not 
and  the  honor  of  adoration  be  dir      d 
to  both.     And  concerning  Preoe 
Nation,  these:   That  Christ  did  no  d 
for  all  men,  btit  only  for  lite  el 
That  God  created  the  greatest  pa      f 
men  for  eternal  damnation,  and  is 
inilling  that  the  greatest  part  shou  d 
connerted  <md  live.     That  the  elect 
regenerate  cannot  lose  faith  and 
Holy  Spirit,  although  they  should     m 
mit  great  crimes  and  sins  of  every  i. 
But  that  those  whe  are  not  elected 
necessarily  damned,  and  cannot  atta 
sahatiim,  although  they  should  be 
tized  a  thousand  times,  and  come  to 
eucharisl  every  day,  and  besides 
as  holy  and  blameless  lives  as  ever 
be  done,  p.  837,  838,  of  the  Le 
edition,  published   in  the  year  1     6 
After  reading  the  above,  I  asked      m 
whether  the  things  which  are  wr 
in  that  book  were  from  his  dootrin 
not ;  and  he  replied,  that  they  w 
but  that  he  did  not  remember  whe 
Ihose  very  words  flowed  from  his  p 
although  they  did  from  his  mouth.    O 
hearing  this,  all   the  servants  of 
Lord  retired  from  him  ;  and  he  ha 
Retook  himself  to  the  way  leading 
cave,  where  those  were  who  had 
firmed  in  theiiiselves  the  execrable 
tna  of  predestination.     Afterwards,  I 
spoke  with    some  of  those  who  were 
imprisoned    in  that  cave,  and   asked 


about  their  condition  And  tncy  said 
that  they  were  forced  to  labor  for 
iictuals  and  that  they  all  were  ene- 
mies one  to  another  ind  that  eiery 
one  sought  a  cause  of  doing  evil  to 
another  and  that  they  al=o  did  evil, 
th  d  any  slight  cause, 

le  delight  of  their 
Be  hat  i=  written  con- 

g  P  ion,  and  the  Pre- 

n.  485  to  488. 
99  n versed  with  many 

followers  of  those 
etics ;    and   it  was 
m  de  concerning  them 

f  them  as  had  lived 
nd  especially  those 
cause  it  is  truth,  in 
uffer  themselves  to 
receive  the  doctri- 
N  C  lurch  ;  but,  on  the 
ho  have  confirined 
m  falses  of  religion, 

o  have  lived  a  bad 
ff      hemselves  to  be  in- 
hese  remove  them- 
se  g  om  the  new  heaven, 

m  together  with  their 

II,  where  they  con- 
fi  m       m  e  and  more  against 

p  Lord,  and  are  so 

g  ,  that  they  cannot 

me  of  Jesus.     Bui 
e  in  heaven,  where 
m  nowledge  the  Lord 


e  and  acknowledg- 

he  Redeemer  and 

S  middle  of  the  na- 

the  whole  spiritual 

e  ffreatest  spiritual 

g  m     nd  the  light  is  prop- 

fom  a  centre,  in  all 

he  farthest  circura- 

g  to  what  was  showp 

in  the  chapter  concerning  the  Sacred 

Scripture,  above,  n.  267  to  272.     In 

this  middle,  occupied  by  Christians,  the 


lostecb,  Cookie 


Reformed  have  places  a 
according  to  their  recep 
light  from  the  Lord ;  a 
Dutch  posaeas  that  lig 
atid  fully  inserted  in  the 
and  are  thence  more  r 
others  of  such  things  a 
therefore  they  have  o 
tions  in  that  middle  oco 
tians,  in  the  east  and 
east,  from  the  faeult 
apiritual  heat,  and  in  » 

the  faculty  of  receiving 
That  the  quarters  in  the 
are  not  lil^  the  quarter  I 
world,  and  that  habitat 
to  quarters  are  habitatio 
the  reception  of  faith 
that  those  are  in  the  eas 
love,  and  those  in  the  so 
in  intelligence,  may  b 
worii  concerning  Hea^ 
n.  141  to  153. 

801.  The  reason  why        ] 
in  those  quarters  of  the  m 
occnpied  by  Christians, 
trading  is  their  Una)  lov 
a  mediate  subservient 
love    is    spiritual ;    but 
ia   the  final   love,  and 
mediate  subservient  lo\ 
the  Jews,  that  love  is 
derived  from  avarice, 
iif  trading,  when  it  is  th 
spiritual,  is  from  its  use, 
ducive  lo  the  general  good 
the  particular  good  of 
indeed  coheres,  and  this 
that,  because  the  man  t 
natural  man.     But  still 
is  the  ''nd,  it  is  also  that 
one  ia  regarded  in  heave         c 
his  tiDsl  love ;  for  the  fi 
the  rij'er  of  a  kingdom,       as 
ter  of  a  house,  and  the 
as  its  subjects  and  servan 
the  fmal  love  resides  in  t 
inniost  regions  of  the  m 
mediate  loves  are  beloi 
ap'l  they  serve   it   at 
I>-it«h  are  before  others 
love ;  but  the  Jews  are 
"ve,  wherefore  theit  lov 
merely  natural,  in  which  th 


I    ch.  5^1 

nt  from  the  general  good,  but 
1  the  particular. 
The  Dutch  are  fixed  in  the 
s  of  their  religion  more  firmly 
ers,  neither  are  they  moved 
m  them;  and  if  they  are  con- 
hat  this  or  that  is  not  accord- 
e  truth,  stili  they  do  not  affirm, 
themselves  back  and  remain 
;  thus  also  they  remove  them- 
la  the  interior  intuiiion  of  truth, 
teep  their  rational  under  obe 
Since  they  are  auch,  therefore, 
alb  hen  they  come  into  the 
al  vo  Id  they  are  prepared  i 


for 


the 


tl  ngs  of  heaven,  which  are 
ruths  They  are  not  taught, 
they  do  lot  receive,  but  heav- 
1  cribed  to  them,  what  it  is,  and 
given  them  to  ascend  thither 
It ;  and  then  whatever  agreea 
r  genius  is  infused  into  them: 
ng  sent  down,  they  return  to 
n  with  a  full  desire  of  heaven, 
o  not  then  receive  this  truth, 
is  one  in  person  and  essence, 
the  Lord,  the  Redeemer  and 
s  that  God,  and  that  the 
Trinity  is  in  Him ;  and  also 
1,  that  faith  and  charity,  in 
^e  and  discourse  do  not  elfpcl 
g        I    u    I     If     f  h  m       d 

g     a  b)    h    Lo  d  wh 

ran       n  m      p    f   m  1 

—  f     h  y  1ml 


ly    b 


h  d 


d  k        w  y  1  1    m 

see  theniselvea  reduced  to  es- 
;  and  then  they  are  brought 
who,  because  they  are  in  di- 
bs, abound  in  all  thinga,  and 
m  trade  flourishes ;  and  there 
ght  is  insinuated  into  them 
■en,  whence  it  is  that  they  are 
t  the  same  time  a  reflection 
ir  faith  and  upon  their  life, 
shun  evils  as  sins  ;  they  also 
little,  and  perceive  an  agree- 
'  h  their  own  tnought  and  ra- 


i/GoogIc 


632                                        Concerning  the  Dutch. 

Aeccion,  and  thU  is  done  bj  turns.  At  something  ridiculous.  It  is  also  like 
length,  they  think  of  ihemselveB,  that,  an  unltnown  bird  from  India  placeo 
in  order  to  get  out  of  their  state  of  upon  a  high  tower,  which  some  aflirm 
wretchedness,  they  must  believe  in  like  to  be  a  turtle,  some  conjecture  to  be  a 
manner,  and  live  in  like  manner  ;  and  cock,  and  some  with  an  oath  exclaim 
then,  as  they  receive  that  faith,  and  Certainly  it  is  an  owl. 
live  that  life  of  chaiity,  there  is  given  804.  The  Dutch  are  easily  distin- 
to  them  opulence  and  happiness  of  guished  from  others,  in  the  spiritual 
life.  In  this  manner  those,  who,  in  the  world  because  they  appear  in  garments 
world, led  any  Hfeof  charity,  ate  amend  k  ose  which  they  wore  in  the  nat- 
ed  by  themselves,  and  prepared  fo  u  a  o  d,  with  the  distinction,  that 
heaven.  These  afterwards  be  ome  ho  e  appear  in  finer  ones,  who  have 
more  constant  than  others,  so  that  by  e  e  ed  faith  and  spiritual  life.  The 
may  be  called  constancies  ;  nor  do  ey  ea  on  y  they  are  clothed  in  the  like 
suffer  themselves  to  be  led  away  by  ga  n  en  is,  because  th^  remain 
any  reasoning,  fallacy,  obscurity  n  n  y  in  the  principles  of  their 
duoed  by  sopiiistry,  or  by  prepost  o  s  e  g  on  and  all  in  the  spiritual  world 
visionfromconfirmationsalone;  fo  ey  are  lo  ed  according  to  them;  where- 
become  more  clear-sighted  than  be-  foe  Joe  there  who  are  in  divine 
fore.  u  hs   have  white   garments   and    of 

S03.   The  doctors  who  instru       n  fine    nen 

[heir  schools  study  very  zealously   he  805    The  cities  in  which  the  Dutch 

mysteries  of  the  present  faith,  espec  ay  1   e  a  e  guarded  in  a  singular  manner : 

those  who  are  called  Cocceians  ;  a  d  a     he  s  eets  in  them  are  covered  with 


because  the  dogma  of  predestination  n  o      a  d  there  are  gales  in  the  streets, 

evitably  results  from  those  niyste  e  o     a    hey  may  not  be  seen  from  the 

and  this  too  was  established  by  the  rocks  and   hills  round  about:  this  is 

synod  of  Dort,  it  also  is  inseminated  and  done  on  account  of  their  inherent  pru- 

iroplanted,  as  seed  taken  from  the  fruit  dence  in  concealing  their  designs,  and 

of   any    tree    is    planted   in   a  field,  not    divulging    their    intentions ;    for 

Thence  it  is,  that  the  laity  talk  much  such  things,  in  the  spiritual  world,  are 

among    themselves   about    predestina-  drawn  forth  by  inspection.     When  any 

tion,  but  in  different  ways  ;  some  em-  one  comes  for  the  purpose  of  esploring 

brace  it  with  both  hands,  some  only  their  state,  and  is  about  to  go  out,  he 

take  it  with  one  hand  and  laugh  at  il,  is  led  to  the  gates  of  the  streets,  which 

and  some  cast  it  away  as  a  snake ;  for  are  shut,  and  thus  is  led  back  and  led 

they  ate  ignorant  of  the  mysteries  of  to  others,  and  this  even  lo  the  highest 

faith,  from  which  that  vipet  was  hatch-  degree  of  vexation,  and  then  he  is  lei 

ed.     The  reason  that  they  are  ignorant  out ;  this  is  done  that  he  may  not  return, 

of  these  mysteries  is  because  they  are  Wives,  who  affect  dominion  over  their 

intent  on  their  business,  and  the  mya-  husbands,  live  at  one  side  of  the  city, 

teries  of  that  faith  indeed  touch  their  and  do  not  meet  their  husbands,  except 

understanding,  but   do  not  penetrate  when  they  are  invited,  which  is  done 

into  it ;  wherefore,  ihe  dogma  of  pre-  in  a  civil  manner ;  and  then  they  also 

destination,  with  the  laity,  and  also  with  lead  them  to  house        1  ere  co  sort 

the  clergy,  is  like  an  image  in  the  hu-  Jive  without  esercis  ng  do  n  n  on  over 

man  form,  placed  upon  a  rock  in  the  each  other,  and  show  tl  cm  how  clean 

sea,  with    a  great  shell   in  jfs  hand,  and  elegant  their  ho    e    are  and  what 

which  shines  from  gold  ;  at  the  sight  of  enjoyment  of  life  they  ha  e    d  d  ti  at 

which  some  captains,  as  they  sail  by,  they  have  these  th  ng     from        tual 

let  donr.  the  sail  of  the  mast,  for  the  and  conjugal  love.     Tho  e      ves  who 

sake  of  nonoring  and  venerating  it ;  attend  to  these  things   and  ate  affectet, 

some  only  wink  at  it  with  theit  eyes,  by  them,  ceasS  to  exer     e  dnm    i  n 

and  salute  ■( ;  ana  some  hiss  at  it,  as  and  live  together  wi  h  tl  e     1  usbands 


^'S'^ 


Conctrning  the  English.                                      533 

md  then  thuy  have  a  habitation  as-  assistance;    and   they  love   sincerity, 

signed  to  them  nearer  to  the  middle,  They  are  lovers  of  their  country,  arK*. 

and  arc  called  angels ;  the  reason  is,  zealous  for  its  glory ;  and  they  regard 

hecause  truly  conjugal  love  is  heavenly  foreigners,  ps  one  looking  through  a 

love,  which  is  without  dominion.  telescope,  from  the  top  of  his  palace, 

regards  those   who  dwell   or   wander 

about  out  of  the  city.     The  political 

806,  Concerning  the  English  in  affairs  of  their  kingdom  occupy  their 
THE  Spiritual  World.  minds  and  possess  their  hearts,  some- 
There   are    two    states    of  thought  times  to  such  a  degree  as  to  withdraw 

with     miin,    external     and    internal:  their  spirits  from  studies  of  sublimer 

miiii   in   the  external   is   in  the  nat-  judgment,  by    which   superior  iutelli- 

ural    world,   in  the  internal  he  is  in  gence  is  acquired :  these  studies,  in- 

the    spiritual    world.       These    states  deed,  are  zealously  prosecuted  by  those 

make  one  with  the  good,  but  not  one  among  the  young,  who  attend  to  such 

with  the  evil.     What  man  is,  as  to  his  things   in  the  public  seminaries;  but 

interna),  seldom  appears  in  the  world,  they  pass  away  like  phenomena.     Sut 

since  from  infancy  he  has  learned  to  still,  by  those  political  affairs,  tlieir  ra* 

be   moral   and  rational,  and  loves  to  tionality  is  made  lively,  and  sparkler 

appear  so;  but  in  the  spiritual  world  with  light,  of  which  they  form  beautiful 

it  clearly  appears  what  he  is,  for  then  images;   as    a  crystal   prism,   turned 

man  is  a  spirit,  and  the  spirit  is  the  towards  the  sun,  forms  rainbows,  aud 

internal  man.      Now,  because  it  has  tinges   a  plane   object   with    brilliant 

been  given  me  to  be  in  that  world,  and  colors. 

there  to  see  what  is  the  quality  of  the  809.  There  are  two  great  cities,  like 

internal  men    from  one  kingdom  and  Iiondon,  into  which  most  of  theEnglish 

from  another,  I  ought,  because  it  is  come   after  death :   it  has  been  given 

important,  to  make  it  manifest.  me  to  see  the  former  city,  and  also  to 

807,  With  respect  to  the  English  walk  over  it.  The  middle  of  that  city 
nation,  the  best  of  them  are  in  the  is  where  the  merchants  meet  in  Lon- 
centre  of  all  Christians,  because  they  don,  which  is  called  the  Exchange  ; 
liave  interior  intellectual  light:  this  there  the  moderators  dwell.  Above 
does  not  appear  to  any  one  iu  the  that  middle  is  the  east,  below  it  is  the 
natural  world,  but  it  appears  conspic-  west,  on  the  right  side  is  the  south,  on 
uously  in  the  spiritual  world  ;  this  light  the  left  side  is  the  north.  In  the 
they  derive  from  the  liberty  of  speaking  eastern  quarter  those  dwell  who  have 
and  writing,  and  thereby  of  thinking  :  preeminently  led  a  life  of  charity :  there 
with  others,  who  are  not  in  such  liberty,  are  magniScent  palaces.  In  the  south- 
that  light,  not  having  any  outlet,  is  ern  quarter  the  wise  dwell,  with 
obstructed.  That  light,  indeed,  is  not  whom  there  are  many  splendid  things, 
active  of  itself,  but  it  is  made  active  by  In  the  northern  quarter  those  dwell 
others,  especially  by  men  of  reputation  who  have  preeminently  loved  the  lib- 
and  authority  :  as  soon  as  any  thing  is  erty  of  speaking  and  writing.  In 
said  by  them,  that  light  shines  forth,  the  western  quarter  those  dwell  who 
For  this  reason  they  have  moderators  boast  of  justification  by  faith  alone, 
appointed  over  them,  in  the  spiritual  On  the  right  there,  in  this  quarter,  is 
world,  and  priests  are  given  to  them  of  the  entrance  into  this  city,  and  also  a 
high  reputation  and  eminent  talents,  way  out  of  it:  those  who  live  ill  are 
in  whose  opinions,  from  this  their  nair  sent  out  there.  The  ministers  who 
Ural  disposition,  they  acquiesce.  are  in  the  west,  and  teach  that  faith 

808,  There  is  a  similitude  of  minds  alone,  dare  not  enter  the  city  through 
among  them,  in  consequence  pf  which  the  great  streets,  but  through  narrow 
they  contract  a  familiarity  with  friends,  alleys,  since  no  other  inhabitants  are 
who  are  from  their  nation,  and  seldom  tolerated  in  the  city  itself,  than  those 
*-ith  others  ■   they  also  render  mutual  who  are  in  the  faith  of  charity.     I  hav« 


hvC.oogIc 


534  Concerning  the  Germans. 

hrarj  them  complaining  of  the  preach-  like  a  serpeot ;  on  seeing  which,  the) 
eis  from  the  west,  that  thej  compose  retreated,  and  it  was  thrown  by  the  by 
titeir  sermons  with  such  art  and  elo-  standers  into  a  pond, 
quence,  and  introduce  into  them  the  811.  The  other  great  city,  also  called 
strange  doctrine  of  justification  by  faith,  London,  is  not  in  the  middle  of  the 
that  they  do  not  know  wiielher  good  Christian  region,  but  at  a  distance  from 
ought  to  be  done  or  not.  They  preach  it,  to  the  north :  into  that  those  come, 
faith  as  intrinsic  good,  and  separate  after  death,  who  are  inwardly  evil. 
this  from  the  good  of  charity,  which  In  the  middle  of  it,  there  is  an  open 
they  cail  meritorious,  and  thus  not  communication  with  hell,  by  which 
acceptable  to  God,  But  when  those  also  they  aie  occasionally  swallowed  up. 
who  dwell  in  the  eastern  and  southern  819.  From  those  who  are  from  Eng- 
quarters  of  the  city  hear  such  sermons,  land,  in  the  spiritual  world,  it  has 
they  go  out  of  the  temples ;  and  the  been  perceived  that  they  have  a  two- 
preachers  afterwards  are  deprived  of  fold  theology,  one  from  the  doctrine  of 
the  priestly  office.  their  faith,  and  the  other  from  the 
810.  1  heard  afterwards  several  doctrine  of  charity.  That  from  the 
reasons  why  those  preacliers  are  de-  doctrine  of  faith  is  held  by  those  who 
prived  of  the  priestly  office.  They  are  initiated  into  the  priesthood,  and 
said  that  the  principal  one  was,  that  that  from  the  doctrine  of  charity,  by 
they  do  not  make  their  sermons  from  many  of  the  laity,  especially  those  who 
the  Word,  and  thus  from  the  Spirit  of  reside  in  Scotland  and  in  its  confines. 
God,  but  from  their  rational  light,  and  With  these  the  Solifidians  are  afraid 
thus  from  their  own  spirit.  They  take  to  enter  the  lists,  since  they  fight  both 
texts,  indeed,  from  the  Word,  as  pre-  from  the  Word  and  from  reason.  This 
ludes ;  hut  these  they  only  touch  with  doctrine  of  charity  is  held  forth  in  the 
their  lips,  and  leave  them  as  things  exhortation,  read  in  the  temples  every 
not  savory,  and  then  choose  something  sabbath  day,  to  those  who  attend  the 
savory  from  their  own  intelligence,  sacrament  of  the  supper ;  in  wliich  it 
which  they  roll  in  the  mouth,  and  turn  is  openly  said,  that  if  they  are  not  in 
upon  the  tongue,  aa  rich  dainties,  and  charity,  and  do  not  shun  evils  as  sins,, 
thus  teach.  They  said,  that  thence  they  cast  themselves  into  eiernai  dam- 
there  was  no  more  spirituality  in  their  nation ;  and  that  otherwise,  if  they 
harangues  than  there  is  in  the  songs  come  to  the  holy  communion,  the  devil 
of  nightingales;  and  that  their  alle-  will  enter  into  them,  as  he  entered  into 
gorical  ornaments  were  like  false  hair  Judas. 

beautifully  trimmed  and  whitened  with  

barley  flour,  upon  a.  bald  head.     The 

mystical  things  of  their  sermons,  con-        813.  Concerning  thk  Germans  in 

cerning    justification    by    faith    alone,  the  Spiritual  World. 
they  compared  to  the  quails  from  the         It   is   known    that    the     inhabitants 

sea  cast  upon  the  camp  of  the  sons  of  of  every  kingdom  divided  into  several 

Israel,  of  which  several  thousands  of  provinces,  are  not  of  a  like  genius; 

the  people  died.  Num.  xi. ;  but  theolo-  and  that  they  differ  from  each  olber, 

gical  doctrine  concerning  charity  and  particularly,  as  the  inhabitants  of  the 

faith  together,  they  compared  to  the  several   climates  of  the  globe  differ, 

manna  from  heaven.  .   Once  I  heard  generally;    but   that  still    a  common 

their    ministers    conversing    together  genius  reigns  among  those  who  are 

about  faith  alone,  and  I  saw  a  certain  under  one  king,  and  thence  under  one 

image  formed  by  them,  which  repre-  statutelaw      With  respect  to  Germany 

sented  their  faith  alone :  thi»>  appeared  it  is  diiided  into  more  goicrnments 

in  their  light,  which  was  that  of  fan-  thin  the  kingdomb  around  it       fheie 

tasy,  like  a  great  giant ;  hut  when  the  is  an  empire  tl  ere  under  the  gcner  il 

light  from  heaven  was  lot  m  it  appear  authority  of  v.  hicli  they  all  an       but 

ed  above  like  a  monster    and  below  still   the   pr  nte  of  eich  go\triimeni 


^'a'^ 


Concerning  die  Germans.  5a& 

enjoys  despotic  right,  in  his  particular  many  consequence.-i,  and  ami>iig  them 
government ;  for  there  are  there  great-  this ;  that  they  keep  the  spiritiiai  ihiugp 
er  and   smaller   dukedoms    and  each    of  the  church  inscribed  oa  the  memo- 


pe 
T  ra 

mod  od       CO  h 

books  under  his  arms ,  and  when  aay  appear  to  the  angels  as  if  they  w^re 
one  contends  about  any  matter  of  judg-  distinguished  with  a  wreath  formed  oi 
ment,  he  says,  "  I  will  give  you  an  leaves  of  the  heech-tree ;  but  jhoso 
answer;"  and  immediately  he  takes  out  who,  from  the  Word,  teach  concerning 
iiome  book  under  his  arm,  and  reads.  charity  and  its  works,  appear  as  if  they 
815.  From  this  their  state  proceed    were  adorned  with  a  wreath  Ibniied  ol 


..gk 


536  Concerning  the  Papists. 

tlie  otioriferaus  ledvei  of  the  laurel  manifold  for  iheie  are  as  mdn)  as  there 

The  evangelical   the'e    m  their  con  ire  diflerent  kinds  and   sorts  of  tha 

tenUons    Hith     the     reformed     about  iffectioiis  of  the  love  of  good  and  evil, 

triUha    appear  as   if  they   tore    their  and  ill  the  mean  time,  belore  they  are 

clothes  bei-ause  tlothes  signify  truths  either  elevated    into   heaven    or  cast 

yib  1  a  ked  where  the  people  of  down  into  hell  they  are  m  spiritual 
HamburfT  are  found  in  the  spiritual  conjunction  nith  men  of  the  Horld 
world  and  it  was  said,  th it  ihc)  no  because  that  thejiat'o  are  m  ihe  middle 
wheri,apf  f  ar  collected  into  one -lociety,  belneen  heaven  and  hell 
and  still  less  uito  any  one  state  hut  819  The  jiapists  hive  a  certain 
that  they  are  dispersed  and  intermixed  couneil-house,  in  the  southern  quarter, 
with  the  Germans  in  various  quarteii  toward-!  the  east  m  which  their  pre 
and  when  the  reason  vias  a&ked,  it  was  lates  meet  together  and  consult  about 
said  to  be  thi«,  that  their  minds  are  con-  the  varioua  matteiti  of  their  religion, 
tinuallj  looking  abroad,  and,  as  it  were  especially  how  the  lommon  people  may 
travelling  out  ot  their  city  and  very  be  kept  in  blind  obedience  and  how 
little  within  It ;  for  as  the  slate  of  a  their  own  dominion  may  be  extended ; 
man's  mind  is,  in  the  natural  world, such  but  no  one  is  admitted  into  it,  who,  in 
is  its  slate  in  the  spiritml  world  ;  for  the  world,  had  been  a  pope,  because 
the  mind  of  man  is  hi"  spirit,  or  the  something  like  divine  authority  is  fixed 
posthumous  man  that  lues  after  his  in  his  mind,  in  consequence  of  his  hav* 
departure  out  of  the  nuterial  body.  ing  arrogated  to  himself  the  power  o' 
the  Lord  in  the  world.     Neither  is  any 

8i7.   Concerning  the  Papists  in  cardinal  permitted   to  enter  into  that 

THK  SpiBiTnAL  Would.  council-bouse,  and  this  on  account  of 

The  papists,  in  the  spiritual  world,  superemineDce :  these,  however, collect 

appear  around  and  beneath  the  Prot-  themselves  together  in  a  large  conclave 

Gsl ants,  and  they  are  distinguished  by  under  them,  and   after   staying  there 

bounds,  which  they  are  forbidden  to  some  days,  the)    are  removed,  but  ii 

pass;  but  still  the  monks,  by  clandes-  was  not  given  me  to  know  whither 

tine  arts,  procure  for  themselves  a  com-  Theie  is  also  another  place  ot  meeting 

raunication,  andalsosendout  emissaries  in  the  southern  quarter,  towards   the 

through  unknown  paths,  that  they  may  west     the  business  there  is  to  let  the 

seduce;  but  they  are  searched  out,  and  ciedulous  common  people  into  heaven 

after  they  have  been  punished,  they  are  There   they   form   around    themselves 

either  sent  back  to  their  companions,  seseral  societies,  which  are  m  varioua 

or  cast  down,  external  delight's    in  some  there  are 

818.  Since  the  last  judgment,  which  dances,  in  some  concerts  ot  music,  in 
took  place  in  the  spiritual  world,  in  the  some  processions,  m  some  theatres 
year  1757,  the  state  of  all,  and  thus  and  theatrical  exhibitions  in  some 
also  of  them,  is  so  changed,  that  it  is  there  are  those,  who,  by  fantasies,  in- 
not  lawful  for  them  to  gather  themselves  duce  various  species  of  magnificence ,  m 
together  into  companies  as  before ;  but  some  Ibey  only  tell  lortunes  and  crack 
for  every  love,  both  good  and  evil,  there  jokes,  in  some  they  hold  Iriendly  con- 
ire  appointed  ways,  which  those  who  vernation  together,  in  one  place  about 
come  fi'om  the  world,  immediately  religious  afiairs,  in  another  about  civil 
enter,  and  go  to  the  societies  corre-  affairs,  and  in  another  about  wanton 
spending  totheir  loves  ;  thus  theevilare  spoits,  &c  Into  some  one  of  these 
conveyed  to  societies  which  are  in  hell,  societies  they  introduce  the  credulous, 
and  the  good  to  societies  which  are  in  according  to  the  peculiar  pleasure  oi 
heaven  ;  thus  precaution  is  taken,  that  each  one,  calling  it  heaven ,  but  after 
they  jnay  not  form  to  themselves  artifi-  they  have  been  there  one  or  two  days, 
eial  heavens  as  before.  Such  societies,  they  all  grow  weary  and  depart,  because 
in  ibe  world  of  spirits,  which  is  in  the  those  delights  are  external  and  not  in- 
middle  between  heaven  and  hell,  are  ternal :  thus  also  many  are  led  awat 


lose,  bv  Cookie 


Concerning  the  PajnsU. 


from  the  frivolous  things  of  faith  con- 
ceraiiig  the  power  of  introducing  into 
heaven.  As  it  respects  their  worship, 
in  particular,  it  is  almost  like  their 
worship  in  the  world :  it  consists  in 
like  manner  in  masses,  which  are  not 
said  in  the  common  language  of  spirits, 
but  composed  of  high-sounding  words, 
inspiring  external  sanctity  and  trem- 
bling, which  thej  do  not  at  all  under- 
stand. 

820.  All  who  come  into  the  spiritual 
world   from  the  earth,  are  kept  in  the 
confession  of  faith  and  in  the  religion 
of  tlieir  ooimtrj,  in  the  beginning ;  thus 
also  aie  the  papists;  wherefore,  they 
always  have  some  representative  pope 
set  over  them,  whom  also  they  adore  in 
a  similar  manner  as  m  the  world     S 
dom  any  pope  m  the  world,  afte 
departure  thence,  is  set  over  them 
still  he  who  discharged  the  offi 
pope  thirty  or   forty   years   ago 
appointed  over  them   because  li 
cherished  m  his  heart  the  idea  th 
Word  was  more  holy  thin  it  is  be 
Co  be,  and  that  the  Lord  was  to 
worshipped      It  was  given  me  to  -p 
with  him ,  and  he  said,  that  he  a        d 
the  Lord  alone,  because  He  is  G 
who   has  all  power  in  heaven   a 
earth,  aneording  to  his  words,  M 
Kxviii.  IS ,  and  that  invocations  o 
saints  are  mockeries ,  and  also  th 
the  world  he  intended  to  restore 
church  but  that  he  could  not,  for  rea- 
sons which  he  mentioned.     I  saw 
when  (hit  great  northi  rn  city,  in  w 
the    papists   and  the    reformed 
together,  was  destroyed,  in  the  d 
the  last  judgment,  carried  out    n 
litter  and  convejed  !o  a  place  of  s 
At  the  sides  of  the  great  socio 
which  he  acts  as  pope,  there  are  schx> 
established,  to  which  those  go  wt 
in  doubt  or  difficulty  respecting  reli      n 
and  there  there  are  converted  monks, 
who  teach  them  concerning  God  the 
Savior  Christ,  and  also  concerning  the 
holiness  of  the  Word  ;   and  the  monks 
leave  it  to  their  option  to  turn  away 
their    minds   from   the   sanctifi cations 
introduced  into  the   Roman  Catholic 
church.     Those  who  receive  are  intro- 
duced into  a  large  society,  where  thc«e 
68 


537 


are  who  have  receded  IVouj  the  wor- 
ship of  the  pope  and  saints;  and  when 
they  come  into  it,  they  are  like  those 
who  have  been  awaked  out  of  a  deep 
sleep ;  and  like  those  who  come  froir 
the  dreariness  of  winter  to  the  pleasant- 
ness of  spring ;  and  like  one  sailing, 
when  he  touches  the  port ;  and  then 
they  are  invited  by  those  who  are  there 
to  feasts,  and  noble  wine  is  given  them 
to  drink  out  of  crystal  cnps.  And  I 
heard  that  the  angels  from  heaven  send 
down  to  the  host  a  plate,  upon  which 
there  is  manna,  in  like  form,  and  oi 
like  taste,  as  that  sent  down  upon  the 
camp  of  the  sons  of  Israel  in  the 
desert ;  which  plate  is  carried  around 
to  the  guests  and  to  every  one  is  given 
h  as  ng  it. 

8        A  of  the  Roman  Catho« 

when  they  find  them- 
afler  death,  and  iu 
had   thought  more 
h       about  the  pope,  and 
d  charity  from  a  simple 

ave  been  instructed 
Lo  self,  the  Savior  of  the 

g  ,  are  easily  led  away 

pe  tious  things  of  that 
T  h  se  the  transition  from 
C  nity  is  as  easy  as  it  is 

to        emple  through  open 
s  to  pass  by  the  sen- 
rts  into    the  palace, 
imands  ;  and  as  it  ia 
to  Iiii;   up   the  countenance  and  look 


sentinels  in  the  com 
w  h    k  bd 


o  the  paiac 


angels  are  .  there  is,  as  if  we 
cloud    over    them,  which    : 


.,.^le 


S38  Concerning  the  Fojmk  Saints. 

their  virion     bul  is  soon  as  any  con  are  mth  demons     Into  such  lU!  ri  ini° 

¥erted  one   comes  to   iho^c   who  are  hose  come  who  whilx.  they  li  e  m  the 

concerted,  heaven  IS  opened  and  some-  world     zedlou^ly   aspire  to   be    made 

times  they  see  angela  there  in  white  saints  atler  death    that  they  miy   be 

garments  to  whom  il&o  they  are  ele  m^oked 

vated   after  haiing  completed  the  time  "^24    Maoj  of  the  Roman  Catholu 

of  preparation  perbua»iion  especially  tl  e  monk    when 

they   comp   into   the   spiritual    world 

inquire  tor  the  saints  pariici  hrlj  the 

822      Concerning      the     Popish  saint  of  their  order    but  they  do  not  hnd 

Saints  in  the  Spiritual  World  them   at  which  they  wonder    but  after 

It  IS  known  that  man  has  inmte  wards  tbej  are  in'^lructed  thit  they  are 

or  hereditary  e*il  from  parents  but  it  mined  togetl  er  either  with  those  who 

IS  Jinown  to  few  in  what  that  dwells  are  m  heaven  or  with  t!oe  who  arc 

in  Its  fuluess     it  dwells  in  the  loie  ot  m  the  earth  below     and  that  in  cither 

posses'smg  the  goocJa  of  all  others  and  case  they  know  nothin^  of  the  wor=hip 

in  the  love  of  ruling ;  for  this  latter  and  invocation  ol  themselves   and  that 

love  is  such,  that  as  far  as  the  reins  are  thoae  tvho  do  know  and  wish  to  be  in 

given  to  it,  so  far  it  hursts  forth,  until  loked     tall    into    deliriums   and    talk 

it  burns  with  the  desire  of  ruling  over  looh'ihly       The   worship  of  saints  is 

all,  and  at  length  wishes  to  be  intoked  such  an  abomination  in  heaven   that 

and  worshipped  as  a  god.     This  love  is  if  they  only  hear  it  they  are  hlled  with 

the  serpent,  which  deceived  Eve  and  horror     since  as  lir  as  wor  hip  is  as 

Adam;  for  it  said  to  the  woman    God  cribed  to  in y  man,  so  far  it  is  with- 

dotk  know  in  the  day  that  ye  eat  of  the  held    from    the    Lord      lor  thii':   He 

fruit  of  that  trte,  your  eyes   wttl  be  alone  is  not   worshipped    and   if  the 

opened,  AND  THEN  YE  WILL  BE  AS  GoD  Lord  alone  is  not  worshipped    a  dis- 

Gen.  iii.   4,  5.      As  far,  therefore   as  crimination   is   made    which  deitroya 

man,  without  restraint,  rushes  into  this  communion  and  the  happinesa  of  life 

love,  so  far  he  averts  himself  from  God  flowine  from  it      1  hat  I  migl  t  know 

and  turns  to  himself,  and  becomes  a  what  the  Roman  Catholic  saints  are, 

worshipper  of  himself;    and  then  he  in  order  that  I  might  make  it  known, 

can  invoke  God  with  a  warm  mouth  as  many  as  a  hundred  were  brought 

ftom  the  love  of  self,  but  with  a  cold  forth  from  the  eirth  below  »!  o  knew 

heart  from   contempt  of  God.       4nd  ol  their  cinonizatirn      They  a'icended 

then   also   the   divine   things    of    the  behind  my  back   and  only  a  lew  before 

church  may  serve  for  means ;  but  be  my  face  and  I  spoke  M  ith  one  ol  them 

cause  the  end  is  dominion,  the  means  who  they  said  vi^s  Xaner      He,  while 

are  regarded  no  more  than  as  they  are  he  talked  with  me,  was  like  a  fool ;  yet 

subservient  to  it.     Such  a  person,  if  he  he  could  tell,  that   in  his  place,  where 

is  exalted  to  the  highest  honors,  is,  in  he  was  shut  up  with  others,  he  was  not 

his  own  imagination,  like  Atlas  bearing  a  fool,  but  that  he  becomes  a  fool  as 

the  terraqueous  globe  upon  his  shoul-  often  as  he  thinks  that  he  is  a  saint, 

ders ,  and  like  Phoebus  with  his  horses  and   wishes  to   he   invoked,     A   like 

carrying  the  sun  around  the  world.  murmur  I  heard  from  those  who  were 

823.  Since  man  hereditarily  is  such,  behind  my  back.     It  is  otherwise  with 

therefore  all,  who,  by  papal  bulls,  have  the  saints  so  called  in  heaven :  these 

been  made  saints,  in  the  spiritual  world  know  nothing  at  all  of  what  is  done  on 

are  removed  from  the  eyes  of  others  earth ;   not  is  it  given  them  to  sjieak 

and  concealed,  and  all  intercourse  with  with  any  of  the  Roman  Catholic  per- 

their  worshippers  is  taken  away  from  suasion,  who  are  in  tba'.  superstition, 

them:    the  reason  is,   lest  that  most  'est  any  idea  of  that  tiling  should  enter 

pernicious  root  of  evil  should  be  excited  into  them. 

in  them,  and  ihey  should  be  brought  825.  Prom  this  tbeii  state,  every  one 

into  such  fantastic  deliriums  as  there  may  conclude  that  invocations  of  Iheio 


lostecb,  Cookie 


Concerning  the  J^Iahometans.  539 

are  only  mockeries;   and,  moreover,  I  circle.     The  reason  that  ihey  appeal 

can  assert,  that  they  do  not  hear  their  nest  after  the  Christians   is,  because 

invocations  on   earth    any  more  than  ihey    acknowledge   our   Lord   as    the 

their  images  do  at  the   sides  of  the  greatest  Prophet,  the  wisest  of  all,  who 

streets,  nor  any  more  than  the  walls  of  was  sent  into  the  world  to  teach  men  , 

the   temple,  nor    any  more   than   the  and  also  as  the  Son  of  God.     Every 

birds  that  build  their  nests  in  towers,  one  in  that  world  dwells  at  a  distance 

It  is  said,  by  their  servants  on  earth,  from  the  middle,  where  the  Christians 

that  the  saints  reign  in  heaven  together  are,  according  to  his  confession  of  the 

with  the  Lord  Jesus  Christ;  but  this  Lord  and  of  one  God  ;  for  that  conjoins 

is  a  figment  and  a  falsehood,  for  they  minds  to  heaven,  and  makes  the  diS' 

no  more  reign  with  the  Lord,  than  an  tance  from  the  east,  over  which  the 

hostler  with  a  king,  a  porter  with  a  Lord  is. 

grandee,  or  a  footman  with  a  primale;  829.  Since  religion  resides  in   the 

for  John  the  Baptist  said  concerning  highest  things  with  man,  and  from  the 

the  Lord,  that  he  was  not  worthy  to  highest  his  lower  things  derive  life  and 

unloose  the  latchet  of  His  shoe,  Mark  light,  and  because  Mahomet  is  always 

i.  7  ;  John  i.  27 :  what  then   are  those  in  their  minds  in  connection  with  re- 

who  are  such  i  ligion,  therefore,   some    Mahomet    is 

826.  There  appears  sometimes  to  always  placed  in  their  view ;  and  thai 
the  people  of  Paris,  who  are  in  the  they  may  turn  their  faces  towards  the 
spiritual  world,  in  a  society,  a  certain  east,  over  which  the  Lord  is,  therefore 
woram  of  a  common  stature,  in  shining  he  is  placed  beneath  the  middle,  occu* 
raiment,  and  of  a  face  as  it  were  holy,  pied  by  Christians.  It  is  not  Mahomet 
and  she  says  that  she  is  Genevieve  ;  himself,  who  wrote  the  Koran,  but 
but  when  any  begin  to  adore  her,  then  another,  who  fills  his  place ;  nor  is  it 
her  face  is  immediately  changed,  and  always  the  same;  but  he  is  changed, 
also  her  raiment,  and  she  becomes  like  Once,  it  was  one  from  Saxony,  who, 
an  ordinary  woman,  and  reproves  them  being  taken  by  the  Algerines,  became 
for  wishing  to  adore  a  woman,  who  a  Mahometan.  He,  because  he  had 
among  her  companions  is  in  no  higher  also  been  a  Christian,  was  led  several 
estimation  than  as  a  maid  servant,  times  to  speak  with  them  of  the  Lord- 
wondering  that  the  men  of  the  world  that  He  was  not  the  Son  of  Joseph,  but 
should  be  captivated  by  such  trifles.  the  Son  of  God  himself     That  Ma- 

827.  To  the  above  I  shall  add  this,  homet  was  afterwards  succeeded  by 
which  is  most  worthy  of  attention,  others.  In  the  place  where  that  rep- 
Once,  Mabv  the  Mother  of  the  resentative  Mahomet  has  his  seat. 
Lord  passed  by,  and  Was  seen  over  there  appears  a  fire,  as  of  a  little  torch, 
head  in  white  raiment;  and  then,  stop-  that  he  may  be  known  ;  but  that  fire  is 
ping  a  while,  she  said,  that  she  was  the  conspicuous  only  to  Mahometans, 
mother  of  the  Lord,  and  that  He  was  830.  Mahomet  himself,  who  wrote 
indeed  born  of  her ;  but  that  He,  being  the  Koran,  does  not  at  this  day  come 
made  God,  put  olf  all  the  human  from  into  view.  It  was  told  me,  that  at  first 
lier,  and  that,  therefore,  she  now  adores  he  presided  over  them  ;  but  because  he 
Him  as  her  God;  and  that  she  is  un-  wished  to  rule  over  all  things  of  their 

^willing  that  any  one  should  acknow!-  religion,  as  a  god,  he  was  cast  out  of 

edge  Him  for  her  son,  since  in  Him  all  his  seat,  which  he  had  under  the  pa- 

i^  Divme,  pists,  and  sent  down  to  the  right  side 

near  the  south.    Once,  a  certain  society 

of  Mahometans  was  instigated,  by  ma- 

SJ3.  ConcerningtheMahometans  licious  persons,   to  acknowledge  Ma- 

IN  THE  Spirituai.  World.  homet  as  a  god  ;  and,  in  order  to  ap- 

The     Mahometans,    in     the     spir-  pease  the  sedition,  Mahomet  was  raised 

itual  world,  appear  behind  the  papists  up  from  the  earth  below  and  shown; 

m  the  west,  and  make,  as  it  were,  a  and  then  he  was  seen  by  me  also.     He 


tlostecb,  Google 


540 


Concerning  the  Mahometans. 


appeared  similar  1o  corporeal  spirits, 
wlio  liave  no  interior  perception,  his 
face  verging  towards  black ;  and  I 
heard  him  speak  these  words,  "  I  am 
your  Mahomet ; "  and  ptesently  he 
seemed  to  sink  down. 

831.  The  Mahometans   are   hos  1 
to  the  Cliristians,  principally  on   a 
count  ofthe  faith  of  three  divine  person 
and  thence  the  worship  of  three  G  d 
as  so  many  Creators ;  and  to  the  R 
man  Catholics,  moreover,  on  ace 
of  their  bending  the  knee  before  ima 
and  thence  they  call  the  1  tt      d  1  t 
and  the  former  fanatics  g 

the>   mdke  a  three-head       G 
that  the)   say  one,  and 
consequenth ,  that  they  d 
tence,  and  out  of  one  and 
three ,    and   that  thus   I 
Fauns  with  three  horns,  h 

God,  and  m     t 

I   God  d  u 


thi 


that  all  things  are  of  tlio  Divine  Provi 

dence:    these   inquire,  in   what  it  is, 

and  they  also  find.     It  is  in  this,  thai 

the  Mahometan  religion  acknowledges 

the  Lord  for  the  greatest  Prophet,  the 

wisest  of  all,  and  also  for  the  Son  of 

God    b     be  hey  have  made  only 

h    K      n    h     book  of  their  religion, 

nd   h  Ml       et,  who  wrote  it,  ia 

h     d   n    h        I      ghts,  and  tliey  offer 

1  m  hip    therefore  they 

I  nk  b      11        ncerniog  our  Lord 

Tl  y  b     f  lly  known   that  that 

I  g    n      as  rai'ed  up  hy  the  Di    ne 

P  e  of  the  Lird  to  destr  y  the 

of  man}  i  at  o  s    t  shall  be 

le  order  ,   b  t  fi  at  concern 

rigin  of    dol  Ir  es       Before 

on,  idolatro  s      orbh  p  vtas 

road  into  ve  j    n  any  I  ng 

d  he  world     the  rea-on  was 

be  ehhbfhcog 

h     Lo  d  11       p    ae 


d    h  f 


th  y       g 
&om  th    pu  p 

832.  M  h         an        e 
who  ack     w    dg  G 

what  is  just,  and  do  good  m 
have  their  own  heaven,  b 
Christian.  But  the  Maho 
is  distinguished  into  two  n 
one,  they  live  honestly  with 
wives,  but  no  others  are  elevated  thence 
into  the  upper  heaven,  than  those  who 
give  up  their  concubines  and  acknowl- 
edge the  Lord  our  Savior,  and,  at  the 
same  time,  his  dominion  over  heaven 
and  hell,  I  have  heard  that  it  is  im- 
possible for  them  to  think  that  God  the 
Father  and  our  Lord  are  one,  but  that 
it  is  possible  for  them  to  believe  that 
He  rules  over  the  heavens  and  the 
hells,  because  He  is  the  Son  of  God 
the  Father,  This  faith  with  them  is 
that  by  which  an  ascent  into  the  upper 
heaven  is  given  to  them  by  the  Lord. 

S33.  That  the  Mahometan  religion 
has  been  received  hy  more  nations 
than  the  Christian  religion,  may  be  an 
oHenc.e  to  those  who  think  concerning 
the   Divine   Providence,   and    at    the 

saved,  except  those  who  are  born 
Cliristians ;  but  the  Mahometan  religion 
is  not  an  offence  to  those  who  believe 


1 


!so 


i         p  I    ly      I 

vated  by  tl     E  yp  I  h 

hieroglyph!         F    m  h  1    y 

knew  what  I      f         y  k    d     g 

nified,  and    1        h  d  by 

trees  of  ev    >  k    d  I         1       by 

mountains,  I  II  f  d 

also  what  by   1  d 

By  that  sci  1   y  also  I    d  k        I 

edge  of  sp        al    h  h  "o 

things  whi  h  p    se      d  b      g 

such  as  ar      f    p  I        dm        h 

the  angels      I  1         g 

Now,  beca  11     h       w     1  p      as 

representat        co  g    f 

respondenc        1       f        h  y  1    d 
ship  on  mo  d  1  11        d     Iso 

in  groves  add  1    1       f 

they  conse         d   f  d     Iso 

made    carv  d    h  1 

lambs,  yea  b  d     11  I  d       pe  ts 

and  placed  h  I  pi  d 

in  their  co  J     1  h 

';rder  accord  1       [  !    1     g 


Concerning  the  Africans.  541 

of  the  church  t>  ihi  h  thej  corre  "iome  places  wai  leli  like  Ihe  he^t  ir 
spoaded,  or  which  they  repre^iented  and  baths  after  hathing  frjm  -^ome  hke 
thence  signified  ifter  a  tine  when  the  heat  in  kitchons  where  flesh  la 
the  science  of  corresj.ondences  was  being  bo  led  fi'  m  some  hke  the  heat 
obliterated,  posterity  beiran  to  worship  in  places  where  fetid  esculents  are 
the  carved  images  then  selves  as  in  ejtpoaed  for  sale  from  some  like  tha 
themselves  holy  not  kn  wing  that  their  in  the  celhrs  of  apothecaries  whert 
forefathers  did  not  see  any  thing  1  oly  emulsions  ind  similar  thinga  are  pre- 
in  them,  but  only  that  they  represented  pared  Irom  some  like  the  1  eat  m  stews 
holy  thinga  according  to  correspon  and  brothels  and  fro  n  some  like  tl  at 
dences.  Hence  arose  the  idolatries  in  shops  where  fekins  1  ides  and  shoes 
which  had  filled  so  many  kingdoms  of  are  sold  1  here  was  al  o  in  that  hpdl 
the  world.  That  those  idolatr  es  n  ght  something  rancid  austere  and  burn 
be  extirpated,  it  was  perm  tied  by  the  ing  from  jealousy  But  the  heat  in 
Divine  Providence  of  the  Lord  that  a  the  Christiaa  heavens  wheie  the  de 
new  religion,  accommodited  to  the  light  of  their  love  is  felt  as  an  odor  is 
genius  of  the  Orientals,  should  be  in  fragrant  as  in  gardens  and  vineyards, 
troduced,  in  wliich  there  should  be  and  as  in  rose-beds;  and  in  some  places, 
also  something  from  both  Testaments  like  the  odor  in  shops  where  spices 
of  the  Word,  and  which  should  teach  are  sold;  and  in  some,  like  that  in  wine- 
tit  tl  Lo  I  c  m  ■  to  t!  w  Id  dp  and  wine-cellars.  That  the 
IH  I'g  Pph  hdlh  of  loves,  in  the  spiritual  world, 
fll  dhS  fGd  h  quenlly  felt  as  odors,  has  been 
Tl  d  by  M  1  f  m  h  very  where  in  my  Relations 
1    m    I          1           d         d  f       h    chapters. 

H  m      f  h        h  

1  d     p     f     1      D 

Providence  of  the  Lord,  and  accommo-  b3o.  Concerning  the  Africans  in 


s  said,  to  the  genius  of  the  the   Spiritual    Woi 

Orientals,  that  it   might  destroy  the  somethino    concerning    the    Gen- 

idolatries  of  so  many  nations,  and  give  tiles. 

some  knowledge  concerning  the  Lord,        The  Gentiles,  who  have  not  known 

before  they  should  come,  as  they  do  after  any  thing  concerning  the  Lord,  appear 

death,  into  the  spiritual  world.     This  in  the  spiritual  world  beyond  those  who 

religion  would  not  have  been  received  have ;  so  much  so  that  the  outermost 

by  so  many  kingdoms,  and  could  not  borders  are  made  by  no  others  than 

have  extirpated  the  idolatries  there,  those  who  are  altogether  idolaters,  and 

unless  it  had  been  made  suitable  lo  the  in  the  former  world  had  worshipped  the 

ideasof  their  thoughts,  especially  unless  sun  and  moon.    But  those  who  acknowl- 

polygamy  had  been  permitted ;  because  edge  one  God,  and  make  precepts,  such 

the  Orientals,  without  that  permission,  as  those  in  the   decalogue,  precepts  of 

would  have  burned  with  the  filthy  lusts  religion,  and  thence  of  life,  more  im- 

of  adultery,  more  than  the  Europeans,  mediately  communicate  with  Christians 

and  would  have  perished.  in  the  middle;  for  the  communication 

834.  Once  it  was  given  me  to  per-  isnotsointerceptedby  M.thometansand 

ceive  what  is  the  heat  of  their  poly-  papists..     The  Gentiles   also   are   dis- 

gamical  love.     I  spoke  with  one  who  tinguished    according  to  their  genius 

filled  the  place  of  Mahomet,  and  that  andcapacitiesofreceivinglight through 

vi<;ar,  after  some  discourse  with  him  at  the  heavens  from  the  Lord;  for  some 

a  distance,  sent  to  me  an  ebony  spoon,  of  them  are  interior  and  some  exterior_ 

and  other  things,  which  were  indiCa-  which  they  derive  partly  fi'om  climate, 

lions  that  they  were  from  him.     And  partly    from    parentage,  partly    from 

then,  at  the  same  lime,  there  was  opened  education,  and    partly   from   rchgion 

a  communication,  from  various  places.  The  Africans  are  more  interior  than 

for  their  polygamical  love,  which,  from  the  rest. 


h,  Google 


542  Concerning  the  Africans. 

836.  Ail  who  acknowledge  and  ivor-  and  their  goods  as  in  Himself,  and 
ship  one  God,  the  Creator  of  the  uni-  Uimfetf  as  in  them :  the  reason  is, 
verse,  entertain  the  idea  of  a  man  because  He  is  the  sun  of  the  angelic 
respecting  God ;  they  say  that  no  one  heaven,  which  is  seen  as  high  above 
can  liave  any  other  idea  of  God.  When  the  spiritual  world  as  the  sun  of  the 
they  hear  that  many  entertain  an  idea  earth  is  above  the  natural  world  ;  and 
concerning  God  aa  of  ether  or  of  a  He  who  is  the  sun,  sees,  surveys  and 
cloud,  they  ask  where  they  are  ;  and  provides  for  each  and  all  of  the  things 
when  if  is  said  that  they  are  among  that  are  beneath ;  and  because  it  is  his 
Christians,  they  deny  that  it  is  possible,  di  n  1  h  h  pp 
But  it  is  answered,  that  Ihey  have  such  foil  1  "  '  ' 
an  idea  from  this,  that  God,  in  the  Word,  and  h  I 
is  called  a  spirit,  and  they  think  noother-  ai  d  f  n 
wise  of  spirit,  than  as  of  the  substance  and  w  d 
of  ether,  or  of  some  form  of  a  cloud;  lo  by 
not  knowing  that  every  spirit  and  every  th  h 
angel  is  a  man.  But  still  inquiry  was  m  n  t 
made  whether  their  spiritual  idea  was  fo  y 
similar  to  their  natural ;  and  it  was  con 
found  that  it  was  not  similar  with  those  th 
who  interiorly  acknowledge  the  Lord  w  11  e 
the  Savior  for  the  God  of  heaven  and  pr 
earth.  I  heard  a  certain  presbyter  say,  ten 
that  no  one  can  have  an  idea  of  Divine  8J8  I 
Human ;  and  I  saw  him  transferred  to  w  h  h 
the  Gentiles,  to  those  more  and  more  the  S 
interior,  and  also  to  their  heavens,  and  in  h 
at  length  to  the  Christian  heaven ;  and  Divine  Love  i: 

every  where  there  was  given  a  com-  because  love,  viewed  in  .itself,  cannot 

munication  of  their  interior  perception  intend  any  thing  else  than  to  become 

concerning  God  ;  and  he  observed  that  one  with  another  whom  it  loves,  and 

they  had  no  other  idea  concerning  God,  the  Divine  Love  nothing  else  than  to 

than  that  of  a  Divine  Man ;  and  that  unite  itself  to  man  and  man  to  itself, 

man,  who  is  his  image  and  likeness,  so  that  it  may  be  in  him,  and  he  in  it ; 

could  not  have  been  created  by  any  and  because  the  Divine  Love  is  as  the 

other.  purest  fire,  it  is  manifest  that  God,  be- 

837,  Since  the  Africans  are  superior  cause  He  is  such,  could  not  possibly 
to  the  rest  in  interior  judgment,  I  have  be  in  man,  and  cause  man  to  be  in  Him, 
had  conversation  withthem, on  subjects  for  thus  He  would  reduce  the  whole 
of  deeper  investigation ;  and  lately  con-  man  to  the  thinnest  vapor.  But  be- 
cerningGod;  concerning  the  Lord  the  cause  God,  from  his  essence,  burned 
B.edeemer ;  and  concerning  the  interior  with  the  love  of  uniting  Himself  with 
and  exterior  man  ;  and  because  they  man,  it  was  necessary  that  He  should 
were  delighted  with  that  conversation,  veil  Himself  over  with  a  body  accom- 
I  shall  here  mention  some  things,  which  modated  to  reception  and  conjunction  : 
they  perceived  from  interior  sight,  wherefore  He  came  down  and  assumed 
concerning  those  three  subjects.  Con-  the  Human,  according  to  the  order 
CERNiNO  Goo  they  said,  That  He  established  by  Himself  from  the  ere* 
surely  came  down  and  presented  tion  of  the  world ;  which  was,  that  Hb 
himself  to  the  sight  of  men,  because  should  be  conceived  by  a  virtue  propa- 
He  is  their  Creator,  Qudrdian  and  gated  Irom  Himself,  be  carried  in  the 
Guide,  and  because  the  human  race  is  womb,  be  born,  and  then  grow  in  wis- 
his;  and  that  He  sees,  surveys  and  dom  and  love,  and  thus  approach  fa 
provitlPs  each  and  all  the  things  that  union  with  his  Divine  Origin ;  and  that 
arc  in  the  heavens  and  in  the  eaKh,  thus  God  became  Man,  and  Man  God 


H    p       d     f 

the  greatest 

1    hn 

are  of  life. 

u  h  h    g 

are  of  love 

h      b 

hich  are  of 

f  h     h 

hence,  and 

wl     1              f 

wisdom  by 

1    1      h 

If,  there- 

3 

es  an    idea 

G  d    h      H 

s  the  sun  ot 

lyf   m 

:  at  idea  yon 

d       kn  wl  Ig 

n        n 

nd    omnipo- 

h        lid 

onversation 

R 

THE   Lord 

And     w 

d  that  God, 

D     n    L 

ve,  and  that 

e  is  as  the  purest  fire  ;  and 

b,  Cookie 


Concerning  the  Africans. 


That  It  ia  so,  the  Scripture  concerning 
Him,  which  is  with.  Christians,  and  is 
called  the  Word,  manifestly  teaches 
aad  testifies ;  and  God  himself,  who,  in 
his  Human,  is  called  Jesus  Christ,  says, 
That  the  Father  is  in  Him  and  He  in 
the  Father ;  and  that  he  that  seeth  Him 
seeth  ihe  Father ;  besides  many  more 
things  to  the  same  purpose.  B.easou 
also  sees  that  God  whose  love  is  as  the 
purest  tire  could  not  otherwise  unite 
Hi  uself  to  man  and  man  to  Himself. 
Can  the  hre  of  the  sun  such  as  it  is  in 
Itself  touch  man  still  less  enter  into 
him  unless  it  ved  its  rays  with  atmos- 
pheres and  thus  by  a  tempered  heat, 
pre^ient  itseli  accommodated  ( 
pure  ether  encompass  a  man  an 
lesB  flow  into  the  bronckim  of  his 
unle^^  ii  be  thickened  with  air 
dp 


543 

the  body  ;  wherefore  they  see  truths  as 
in  a  thick  cloud,  and  when  they  revolve 
them  in  their  minds,  they  see  falses  as 
truths ;  that  internal  men  are  Ifke 
those  who  stand  on  a  mountain  in  a 
plain,  or  on  a  tower  in  a  city,  or  on  a 
beacon  in  the  sea ;  but  external  men 
are  like  those  who  stand  in  a  valley 
under  a  mountain,  or  in  a  vault  under 
a  tower,  or  in  a  boat  under  a  beacon, 
who  see  only  the  nearest  things.  And 
further,  internal  men  are  like  those  who 
dwell  in  the  second  or  third  story  of  a 
house  or  palace,  the  walls  of  which 
are  continued  windows  of  crystal  glass, 
who  see  through  into  the  city  round 


1 


i 


yi!  b  dy      N 


h      gb    h    b  d 


G  d 


gl     1     H  man 
b    h      1     f  6    1  ^  h        h    ^ 

the  Africans  perceived  them  better 
tlian  the  rest,  because  they  are  more 
interiorly  rational,  and   each    favored 


icording  to  his  perceptii 
Lastly,  we  discoursed 

Exterior  Man. 

said,  that  men  who  per- 

ly   are  in  the  light 

h      h    1  ght  of  heaven ; 

1       perceive    things 

1    ht  of  truth,  be- 

1      1    h    of  the  world  ; 

m  n  are  in  intelli- 


y       d   p    p 


h    k  f  m     h 


sterous  vision ; 
I  ritual,  because 
spirit  elevated 
efore  they  see 
t  that  exterior 
i,  because  they 
of  the  senses  of 


and  see  far  and  wide  all  things  under 
hem ;  but,  on  the  other  hand,  external 
men  are  like  cocks,  which  stand  on  a 
post,  and  crow  aloud  before  the  hens 
which  walk  on  the  ground.  And, 
moreover,  internal  men  perceive  that 
tie  things  which  they  know  are  to  the 
hings  which  they  do  not  know,  as  the 
water  in  an  urn  is  to  the  water  in  a 
lake ;  but  external  men  do  not  perceive 
but  that  they  know  all  things.  The 
Africans  .were  delighted  with  this  dis- 
course, because,  from  the  interior  sight, 
in  which  they  excel,  they  acknowledged 
that  it  was  so. 

840.  Since  the  Africans  are  such, 
therefore,  there  is  at  this  day  a  revela- 
tion made  to  them,  which,  having  com- 
menced, goes  from  its  region  around, 
but  not  yet  to  the  seas.  They  despise 
foreigners  coming  from  Europe,  who 
believe  that  man  is  saved  by  faith  alone, 
and  thus  by  only  thinking  and  speak- 
ing, and  not  at  the  same  time  by  will- 
ing and  doing ;  saying  that  there  is  no 
man  that  has  any  worship  who  doe? 
not  live  according  to  his  religion  ;  and 
if  not,  he  cannot  but  become  stupid 
and  wicked,  because  then  he  does  not 


hv  Cookie 


844  Voncerning  the  Jews. 

receive  any  thing  from  heaven,     They  concerDing  various  things  in  the  world 

also  call  ingenious  wickednossstupidit)',  from  reason,  and  lived  according  to  it 

because  there  is  not  any  life  in  it,  but  The  Jews  who  are  called  Portuguese 

death.     I  have  spoken  several  times  constitute  the  greatest  part  of  these, 

with  Augustine,  who,  in  the  third  age,  842.    There   sometimes  appears   lo 

had  been  bishop  at  Hippo  in  Africa,  the  Jews  an  angel  above,  of  a  middling 

He  said  that  he  is  there  at  this  day,  stature,  with  a  rod  in  his  hand,  and  be 

and  inspires  into  them   the  worship  of  makes  them  believe  that  he  is  Moses, 

the  Lord,  and  that  there  is  hope  of  the  and  exhorts  them  to  desist  from  the 

propagation  of  this    new  gospel    into  folly  of  expecting  the   Messiah   even 

the  neighboring  regions  there.    I  heard  there,  because  the    Messiah  is  Christ, 

the  joy  of  the  angels  at  that  revelation,  who  governs  them  and  all,  and  that  he 

because  by  it  there  is  opened  to  them  knows  it,  and  also  knew  concerning 

a  communication    with    the    rational  Him,  when  he  was  in  the  world ;  on 

human,  hitherto  closed  up  by  the  uni-  healing   which    they    retire,    and  the 

versal  dogma,  that  the  understanding  greatest  part  of  ihem  forget,  and  a  few 

is  to  be  under  obedience  to  ecclesias-  retain.     Those  who  do  retain,  are  sent 

tical  faith.  into  the  synagogues,  which  consist  of 

the  converted,  and  they  are  instructed  ; 

and    after    they    are    instructed,   new 

841.    CoNCERjiiNG    THE    Jews    IN  garments  are  given  to  them  instead  ol 

THK   Spiritu.1i.  World.  tattered   ones ;    and  the  Word,  neatly 

The  Jews,  before  the  last  judgment,  written,  is  given  to  them  ;    and  also  a 

which  took  place   in  the  year  1757,  decent  habitation  in  the  city.     Those 

appeared  at  the  left  side  of  the  middle  who  do  not  receive  are  cast  down,  and 

occupied   by   Christians,   in    a   valley  many  into  woods   and  deserts,  where 

there ;  after  that,  they  were  transferred  they  practise  robberies   among  then> 

to  the  north,  and  were   forbidden  to  selves. 

have  intercourse  with   Christians,  ex-  843.  The  Jews  trade  in  that  world, 

cept  those  wandering  out  of  the  cities,  as  in  the  former  world,  with  various 

There  are  in  that  quarter   two  great  things,  especially  with  precious  stones, 

cities,  into  which  the  Jews  after  death  which,  by  unknown  ways,  they  procure 

are  transferred,  which,  before  the  judg-  for    themselves    from    heaven,    where 

ment,  they  called  Jerusalem,  but  after  there  are  precious  stones  in  abundance, 

that,  by  another  name ;  because,  since  The  cause  of  their  trading  with  pre- 

the  judgment,  by  Jerusalem  is  meant  cious  stones,  is,  because  they  read  the 

the  church,  as  to  doctrine,  in  which  Word  in    its   original   language,  and 

the  Lord  alone  is  worshipped.     Con-  esteem   the    sense   ol  its  letter   holy ; 

verted  Jews  are  set  over  them  in  their  and  precious  stones  correspond  to  the 

cities,  who  admonish  theni  not  to  speak  sense  of  the  letter.     That  the  spiritual 

reproachfully  of  Christ,  and  they  pun-  origin  of  those  stones  is  the  sense  of 

ish  those  who  still  do  it.     The  streets  the  letter  of  the  Word,  and  that  thence 

of  their  cities  are  filled  up  with  dirt  is  their  correspondence,  may  be  seen 

even  to  the  ankles,  and  their  houses  above,  in  the  chapter  concerning  the 

with  fi  I  thin  ess,  which  causes  them  to  Sacred  Scripture,  n. 217, 218.   They 

smell  so  oiFensively  that  they  cannot  be  can  also  make  similar  ones  by  art,  and 

approached.      Afterwards,  I  observed  induce  the  fantasy  that  tliey  are  genu- 

that  some  of  that  nation  also  obtained  ine ;  but  these  are  severely  fined  by 

t  place  of  abode  in  the  southern  quar-  their  governors. 

ter ;  and  when  I  asked  who  they  were,  844.  The  Jews  are  more  ignorant 
it  was  said,  that  they  were  those  who  than  others  that  they  arc  in  the  spiritual 
made  little  account  of  the  worship  of  world,  but  believe  that  they  are  still  in 
the  rest,  and  hesitated  in  their  minds  the  natural  world :  the  reason  is,  he- 
respecting  the  Messiah,  whether  he  is  cause  they  are  altogether  external  men, 
ever  to  come ,  and  also  who  thought  and  do  not  think  any  thing  concerning 


lose.bX'OOt^lc 


Conclwling  Relatmn 


vitliin  ; 


they  talk  abouUhe . 

did  before ;  and  some  I       I         ii 

nomewith  David,  and,   h  h  d 

deins,  will  go  beforethe  d         d 

them  into  the  land  of  C  d 

the  way,  by  lifting  up  h         d   h        II 
dry  up  the  rivers,  which    1    y      Up 
ov-er;  and  thai  the  C 
among  themselves,  they    1        all  C 
tiles,  will  then  take  ti  1 1    f  k 

of  their  garments,  humbly  be  h 

they  may  be  permitted  [. 

them;  and  (hat  they      11  h 

rich  according  to  their  I  h  d  h 
these  will  serve  them.  Th  y 
themselves  in  these  things,  by  what  is 
read  in  Zechariah  viii.  33,  and  in 
Isaiah  Ixvi.  29;  and  concerning  David, 
that  he  is  to  come  and  to  be  their  king 
and  shepherd,  from  Jeremiah  sxs.  9, 
and  from  Eaekiel  xssiv.  23  to  25, 
xKsvii.  23  to  26 ;  being  altogether  un- 
willing to  hear,  that  by  David  there,  is 
meant  our  Lord  Jesus  Christ ;  ;md  by 
Jews  there,  are  meant  those  who  will 
be  of  his  church. 

845.  When  they  are  asked  whether 
they  firmly  believe  that  they  all  are  to 
come  into  the  land  of  Canaan,  they  say 
that  then  all  will,  and  that  then  the 
Jews  wlio  are  deceased  are  to  rise 
a^ain,  and  that,  from  their  sepulchres, 
they  are  to  enter  into  that  land.  When 
it  is  replied,  that  they  can  never  come 
out  of  sepulchres,  since  thej  live  them- 
selves after  death,  they  answer,  that 
they  are  then  to  descend,  and  to 
enter  into  their  bodies,  and  thus  to  live. 
When  it  is  said,  that  that  land  cannot 
contain  them  all,  they  answer,  that 
it  will  then  be  enlarged.  When  it  is 
?iid,  that  the  kingdom  of  the  Messiah, 
because  He  is  the  Son  of  God,  is  not 
to  be  upon  earth,  but  in  heaven,  they 
answer  that  the  land  of  Canaan  will 
then  be  heaven.  When  it  is  said,  that 
they  do  not  know  where  Bethlehem 
Ephratah  is,  where  the  Messiah  will  be 
born,  according  to  the  prtdiction  in 
Micah  V.  3,  and  in  David,  Psalm  csxKii. 
6,  they  answer  that  the  mother  of  the 
Messiah  siill  is  to  bring  forth  there ; 
■Mill  some,  that  where  she  brings  forth, 
there  is  Bethlehem,  When  it  is  said, 
fi9 


Uy    f 


db 


after  consultation,  they  say,  It  was 
only  the  office  of  her  husband's  brother, 
which  neither  his  second  son  Onan, 
nor  his  third  son  Selah,  performed  ;  and 
to  this  they  add,  that  very  many  ol 
them  are  of  the  tribe  of  Levi,  who  had 
the  priesthood ;  it  is  sufficient  that  we 
all  are  from  the  loins  of  Abraham. 
When  it  is  said  to  them,  that  there  is 
inwardly  in  the  Word  a  spiritual  sense, 
in  which  Christ  or  the  Messiah  is  much 
treated  of,  they  answer  that  it  is  not  so ; 
but  some  of  them  say  that  inwardly  in 
tiie  Word,  or  at  the  bottom  of  it,  there 
is  nothing  but  gold ;  besides  other  like 
things.  

846.  Once  I  was  raised  up,  as  to  my 
spirit,  into  the  angelic  heaven,  and  into  a 
society  there  ;  and  then  some  of  the  wise 
there  came  to  me,  and  aaid,  "  What, 

said  to  them,  "This  is  new,  that  the 
Lord  has  revealed  secrets,  which,  in  ex- 
cellence, exceed  the  .""ecrets  hitherto 
revealed  since  the  beginning  of  the 
church."  They  asked,  "  What  are  they?" 
I  said  that  they  were  these  :  I.  That  in 
the  Word,  in  nil  and  every  part  of  it, 
there  is  a  Spiritual  Sense  correspond- 
ing to  the  natural  sense;  and  that  the 
Word,  by  means  of  that  sense,  is  a  con- 
junction of  the  men  of  the  church  with 
the  Lord,  and  also  a  consociation  with 
the  angels,  and  that  the  holiness  oi 
the  Word  resides  in  that  sense.  IL 
That  the  Correspondences  of  which 
the  spiritual  sense  consists,  are  dis- 
closed.    And  the  angels  asked,  "  Did 


lostecb,  Google 


S-lfi  Omduding  Relation. 

not  the  inhabilants  of  the  world  know  lected  together,  and  be  filled  together 
about  correspondences  before  V  I  again  into  a  body,  and  that  men  are 
said  that  they  did  not  Isnow  any  thing  thus  to  rise  again."  The  angels  said, 
at  all,  and  that  they  have  been  con-  "What  is  this  ?  Who  does  not  know 
ceded  now  for  thous<inds  of  years,  that  that  man  lives  as  a  man  after  death, 
is,  ever  since  the  time  of  Job  ;  and  with  the  difference  only  that  he  then 
that,  with  those  who  lived  at  that  time  lives  a  substantial  man,  and  not  a  ma- 
and  before  it,  the  science  of  correspond-  terial  one,  as  before ;  and  that  a  sub- 
ences  was  the  science  of  sciences,  stantial  man  sees  a  substantial  man, 
from  which  they  had  wisdom,  because  just  as  a  material  man  a  material  one; 
knowledge  concerning  spiritual  things,  and  that  they  know  not  one  point  of 
which  are  of  heaven  and  the  church ;  difference,  except  tliat  they  are  in  a 
but  that  that  science,  because  it  was  more  perfect  state?"  IV,  The  angels 
turned  into  an  idohirous  science,  was,  asked,  "  What  do  they  know  of  our 
by  the  Divine  Providence  of  the  Lord,  world,  and  of  Heaven  and  Hell  ?"  I 
w)  obliterated  and  lost,  that  no  one  saw  answered,  that  they  knew  nothing  at 
any  sign  of  it ;  but  that  still  it  is  now  all ;  but  thai  it  is,  at  this  day,  disclosed 
disclosed  by  the  Lord,  that  there  may  by  the  Lord,  what  the  world  is,  in  which 
be  effected  a  conjunction  of  the  men  angels  and  spirits  live  ;  thus  what  heay- 
of  the  church  with  Him,  and  a  conso-  en  is,  and  what  hell  is;  and  also  that 
cialion  with  angels ;  and  these  are  angels  and  spirits  are  in  conjunction 
uffected  by  means  of  the  Word,  in  with  men;  besides  many  wonderful 
which  all  and  each  of  the  things  are  things  concerning  them.  The  angels 
correspondences.  The  angels  rejoiced  were  glad  that  it  had  pleased  the  Lord 
greatly  that  it  had  pleased  the  Lord  to  to  disclose  such  things,  that  man  might 
E-eveal  this  great  secret,  which  had  no  longer,  through  ignorance,  be  in 
been  so  deeply  hidden  for  thousands  of  doubt  concerning  his  immortality.  V. 
years;  and  they  said  that  it  was  done  Again  I  said,  that  it  is  at  this  day  re- 
in order  that  the  Christian  church,  vealed  by  the  Lord,  that  in  your  world 
which  was  founded  upon  the  Word,  and  there  is  another  sun  than  in  ours,  and 
now  is  at  its  end,  may  ag!(in  revive  and  that  the  sun  of  your  world  Is  pure  love, 
derive  spirit,  through  heaven,  from  the  and  that  the  sun  of  our  world  is  pure 
Lord.  They  asked  whether  it  was  at  fire ;  and  that,  therefore,  all  that  pro- 
this  day  disclosed,  by  means  of  that  ceeds  from  your  sun,  because  it  is  pure 
science,  what  Baptism  and  what  the  love,  partakes  of  life  ;  and  that  all  that 
Holy  Suppbk  signify,  concerning  proceeds  from  our  sun,  because  it  is 
which  they  have  hitherto  thought  such  pure  fire,  partakes  nothing  of  life;  and 
various  things.  And  I  answered,  that  that  thence  is  the  distinction  between 
it  WIS.  III.  Further,  I  said,  that  a  SprRiTtiAL  and  Natural,  which  dis- 
revelation  has  been  made  at  this  day  tinction,  hitherto  unknown,  is  also  dis- 
hy the  I.,ord  concerning  the  Life  op  closed  ;  from  which  it  is  made  known 
MEN  APTRR  DEATH.  The  angcIs  Said,  whence  the  light  is,  which  enlightens 
"  Why  concerning  the  life  after  death  t  the  human  understanding  with  wisdom. 
Who  does  not  itnnw  that  man  lives  and  whence  the  heat  is,  which  enkiu- ' 
after  death?"  I  answered,  "They  dies  ihe  human  will  with  bee.  VI. 
know,  and  they  do  not  know.  They  Moreover,  it  is  disclosed  that  there  are 
say  that  the  man  does  not,  but  his  soul,  three  degrees  of  life,  and  that  thence 
and  that  this  lives  as  a  spirit ;  and  they  there  are  three  heavens,  and  that  the 
e-itertain  an  idea  concemirg  spirit  a"!  mind  of  man  is  distinguished  into  those 
jf  wind  or  ethei  and  that  the  min  degrees  and  that  thence  man  corre- 
does  not  live  till  the  day  of  the  la**!  sponds  to  the  three  heavens.  The 
judgment  and  that  then  the  th  ngs  of  angels  said,  "Did  they  not  know  this 
the  body  which  ihei  ha  1  left  m  the  bef  re  ?  I  answered,  that  they  knew 
woild  altho  igh  eaten  up  bv  worm  c  ncerning  degrees  between  more  and 
mice  ind  fishe';      o  ild  I  e  again  co!  le  s   but  nothing  concerning   degrees 


[lostBcb,  Cookie 


Concluding  Relation.  547 

between    prior    and    posterior,     VII.  tertain  only  a  corporeal  idea  concerning 

The  angels  asked,  whether  any  thing  it ;    consequently,  that,   because   it   is 

more  beside  those  had  been  revealed.    I  according  to   religion,  Jt  is  spiritual 

said  that  there  had,  many  things  more,  with   the   spiritual,   natural    with    the 

which  are  concerning  the  Last  Judg-  natural,  and  merely  carnal  with  adul 
ing  the  Lord,  that  He 


is  the  God  of  heaven  and  earth ;  that  848.  The  angels,  on  hearing  these 
God  is  one  both  in  person  and  essence,  and  the  former  things,  rejoiced  exceed- 
in  whom  is  a  Divine  Trinity,  and  that  ingly  ;  but  they  perceived  sadness  in 
lie  is  the  Lord ;  also  concerning  the  me,  and  asked,  "  Whence  is  your  sad- 
New  Church  to  be  instituted  by  Him,  ness?"  I  said,  that  those  secrets 
and  concerning  the  Doctrine  of  that  revealed  by  the  Lord,  although  they 
church;  concerning  the  Holiness  of  exceed,  in  excellence  and  dignity,  all 
the  Sacred  Scriptore  ;  that  the  Apoca-  the  knowledges  hitherto  communicated, 
[.YPSB  also  is  revealed  ;  and,  moreover,  stil!  are  not  reputed  on  earth  as  of  any 
concerning  the  Inhabitants  of  the  value.  The  angels  wondered  at  this. 
Planets  :  and  concerning  the  Earths  and  desired  of  the  Lord  thai  ihey  might 
in  the  universe ;  besides  many  memo-  be  permitted  to  look  down  into  the 
rabie  and  wonderful  things  from  the  world;  and  they  looked  down,  and 
spiritual  world,  by  which  many  things  behold  !  mere  darkness  there.  And  it 
that  are  of  wisdom  have  been  disclosed  was  said  to  them,  that  those  secrets 
from  heaven.  should  be  written  on  a  paper,  and  be  seni 

847.  After  these  things,  I  said  to  down  to  the  earth,  and  they  would  see 
the  angels,  that  something  more  had  a  prodigy.  And,it  was  done  so;  and 
been  revealed  in  the  world  by  the  behold,  the  paper  on  which  those  se- 
Lord.  They  asked  what  it  was.  crets  were  written,  was  sent  down  from 
I  said,  concerning  truly  Conjogial  heaven,  and  in  its  progress,  while  it 
Love,  and  concerning  its  spiritual  was  yet  in  the  spiritnaJ  world,  it  shone 
delights.  And  the  angels  said,  "  Who  like  a  star ;  but  when  it  descended  into 
does  not  know  that  the  delights  of  con-  the  natural  world,  the  light  disappeared, 
jugial  loie  exceed  the  delights  of  all  and  as  it  fell  down,  it  became  dark, 
loie-i'  And  who  cannot  thmk,  that  And  when  it  was  sent  down  by  the 
\\\  th"  blessedness,  satisfactions  and  angels  into  companies,  where  were  the 
dehghl'!  w  htch  can  ever  be  conferred  learned  and  erudite  from  some  of  the 
b)  the  Lord,  are  collected  into  some  clergv  and  laity,  a  murmur  was  heard 
bie  since  it  corresponds  to  the  love  h'om  many,  in  which  were  these  expres- 
ot  thp  Lord  and  the  church,  and  sious  "  What  is  this  1  Is  it  any  thing? 
that  the  receptacle  of  thom  is  truly  Of  what  concern  is  it,  whether  we 
conjiignl  love,  which  can  receive  and  know  those  things,  or  do  not  know 
perceive  them  to  the  lull  sense'"  I  them'  Are  they  not  fetuses  of  the 
anjwered,  that  thej  do  not  know  thi<i,  brain''  And  it  appeared  as  if  some 
because  thev  have  not  approiched  the  took  the  paper  and  folded  it,  and  rolled 
Lord,  and,  therefore,  have  not  shunned  and  unrolled  it  with  their  fingers  ;  and 
the  lusts  of  the  flpsh,  and  so  could  not  also  as  if  some  tore  it  to  pieces,  and  ' 
be  regenerated ;  and  truly  conjugial  wished  to  trample  it  under  their  feet ; 
love  is  solely  from  the  Lord,  and  is  but  they  were  restrained  by  the  Lord 
given  to  those  who  are  regenerated  by  from  that  enormity.  It  was  commanded 
Him  ;  and  these  also  are  they  who  are  the  angels  to  take  it  back,  and  preserve, 
received  into  the  Lord's  New  Church,  and  keep  it;  and  because  the  angels 
which  is  meant  in  the  Revelation  by  became  sad,  and  thought  how  long 
the  New  Jerusalem.  To  this  I  added,  this  would  be,  it  was  said,  Eum  for  a 
(hat  I  was  in  doubt  whether  the  people  time,  and  limes,  and  half  a  time,  Rev. 
.  m  the  world  at  this  day  would  believe  xii.  14. 
thnl  that  love  is  in  itself  spiritual,  and  849.  After  this,  1  heard  a  hostile 
thence  from  religion,  because  they  en-    murmur  from  below,  and  at  the  samp 

tlose::bv  Cookie 


548  Concluding  Relation. 

time  these  words,  "Do  Miracles, and  and  not  some  of  ihe  lawyers,  scribes 

WB   WILL  BELIEVE."     And  I  replied,  priests  or  rabbles  ?     Discuss  this  among 

"  Are    not    those    things    miracles  1''  yourselves,   and  conclude  from  judg 

And  it  was  answered,  "  They  are  not."  ment,  and  you  will  discover  the  reason." 

And  I  asked,  "  What  miracles,  then  V  On   hearing   these   words,  a  murmur 

And  it  was  said,  "  Manifest  and  reveal  was  made,  and  after  this,  silence, 

future  events,  and  we  will  have  faith."  851.  I  foresee  that  many,  who  read 

But  I  answered,  "  Such  things  are  not  the  Relations  after  the  chapters,  will 

given  by  the  Lord,  since,  as  far  as  man  believe  that  they  are  inventions  of  the 

knows  the  future,  so  far  his  reason  and  imagination ;    but  I    assert   in    truth, 

understanding,  with  his  prudence  and  that  they  are  not  inventions,  bnt  were 

wisdom,  sink  into  indolence,  become  truly  seen  and  heard ;  not  seen  and 

torpid,  anddecaj."    And  again  I  asked,  heard  in  any  state  of  the  mind  buried 

"What    other  miracles  shall  I  do?"  in  sleep,  bnt  in  a  state  of  full  wake- 

And  they  cried,  "Do  such  as  Moses  fulness.    For  it  has  pleased  the  Lord 

did  in  Egypt."     And  I  replied,  "Per-  to  manifest  Himself  to  me,  and  to  send 

haps   you   would   harden   your  hearts  me  to  teach  those  things  which  will  be 

against  them,   as    Pharaoh    and    the  of  his  New  Church,  whicli  is  meant  by 

Egyptians  did."      And  they  answered  the  New  Jerusalem  in  the  Revelation; 

that    they    would    not.       And    again  for  which  end  He  has  opened  the  in- 

[  said,  "Assure  me  that  you  would  not  teriors  of  my  mind  or  spirit,  by  which 

dance  around  a  golden  calf  and  wor-  it  has   been  given  me  to  he   in    the 

ship  it,  as  the  posterity  of  Jacob  did,  spiritual  world  with  angels,  and  at  the 

in  the  space  of  a  month  after  they  saw  same  time  in  the  natural  world  with 

the  whole  of  mount  Sinai  burning,  and  men,  and  this  now  for  twenty-seven 

heard  Jehovah  himself  speaking  out  of  years.      Who  in  the  Christian  world 

the  fire ;  thus  after  a  miracle  which  would  have  known  any  thing  concern- 

was  thegreatest  of  all.     (A  golden  calf ,  ing  Heaven  and  Hell,  unless  it  had 

in  the  spiritual  sense,  is  the  pleasure  of  pleased  the  Lord  to  open  in  some  one 

the  _fiesh.)     And  it  was  answered  from  the  sight  of  his  spirit,  and  to  show  and 

below,  "  We  will  not  be  like  the  pos-  teach  t     That  such  things  as  are  de- 

terity  of  Jacob."     But  then  I  heard  scribed  in  the  Relations,  appear  in 

this  said  to  them  from  heaven,  "  If  ye  the  heavens,  is  manifestly  evident  from 

believe  not  Moses  and  the  prophets,  the  like  things,  which  were  seen  by 

that  is,  Ihe  Word  of  the  Lord,  ye  will  John,  and  described  in  the  Revelation, 

not  believe  from    miracles,  any  more  as  also  which  were  seen  and  described 

than  the  posterity  of  Jacob  did  in  the  in  the  Word  of  the  Old  Testament  by 

desert,  nor  any  more   than   they  did,  (he  Prophets.    In  the  Revelation  are 

when  they  saw   with   their   eyes   the  these :  That  he  saw  the  Son  or  Man 

miracles    done    by   the    Lord    himself,  in  the  midst  of  the  seven  candlesticks; 

when  He  was  in  the  world."  that  he  saw  a  tabernacle,  a  temple,, an 

850.  After  this,  I  saw  some  ascending  ark  and  an  altar  in  heaven;  a  book 

from  below,  whence  those  things  were  sealed  with  seven  seals,  the  book  open, 

heard,  who,  addressing  me  in  a  grave  and  thence  horses  going  forth  ;  four 

tone,  said,  "  Why  did  your  Lord  reveal  animals   around    the    throne:    twelve 

those   secrets,  which   you    have    just  thousand   chosen   out  of  each  tribe; 

enumerated  in  a  long  series,    to    you  locusts  ascending  out  of  the  abyss;  a 

who  are  a  layman,  and  not  to  some  one  woman  bringing  forth  a  male  child,  and 

of  the  clergy  1"  To  which  I  answered,  fleeing  into  the  desert  on  account  of 

that  this  was  according  to  the  good  the  dragon ;  two  beasts,  one  ascending 

pleasure  of  the  Lord,  whp  prepared  me  out  of  the  sea,  the  other  out  of  the 

for  this  office  from  my  earliest  youth,  earth;  an  angel  flying  in  the  midst  o! 

But  yet  I  will  ask  you  in  return, "Why  heaven,  having  the  everlasting  gospel; 

did   the   Lord,  when   He   was  in  the  a  sea  of  glass  mixed  with  fire;  seven 

world,  choose  fishermen  for  disciples,  angels  having  the  seven  last  plagues ; 


Concluding  Relation. 

vials    poured   out   by  tliem,    into  the    Zechariah  ;  tha  1 

earth,  into  the  sea,  into  the  rivets,  into    among  the  myrtl 

the  sun,  into  the  throne  of  the  beast,    that  he  saw  four  1 

into  the  Euphrates,  and  into  the  air ;    a  man  with  a  n 

a  woman  sitting  upon  a  scarlet  beast ;    hand,  ii. ;  that  he 

the  dragon  cast  out  into  a  lake  of  fire    an  ephah    v    1  3 

and  sulphur ;  a  white  h 

supper;    a  new   heav  &. 

earth;    the    holy   Jer    ai  m  D 

down  out  of  heaven, 

the  gates,  the  wall  and  &^ 

•  also  a  river  of  the  w  ai 

'  trees  of  life  bearing  fru  m 

beside  many  more  th  se   k      d 

were  seen  by  John,  ar  3      4 

to   his  spirit  he  was 

world,    and   in   heave        B  & 

things  which  were  see  al  u 

after  the  Lord's  resur 

which  were  seen  afterw  P  E 

Acts  xi. ;  and  also  thos 

by  Paul.     Moreover,  t  F 

seen  by   the  Pbophe  O  W 

Testament ;   as   by  E 

saw  four  animals  which 

Ezek.  i.  and  X.;  also  a 

a  new  earth,  and  an  a  m 

them,  xl.  to  Klviii. ;  tha 

away    to    Jerusalem,  N 

abominations;  and  als        to  C  u 

viii.   xi.    The  case  was    similar  wi.i 


tlostecb^GOOglC 


A    THEOREM 


Once  in  the  spiritual  world,  I  saw  a  certain  duke,  an  elector  in  Germany, 
who  also  liad  had  the  liigliest  dignity  in  ecclesiastical  aSairs,  and  near  him  two 
bishops,  and  also  two  ministers ;  and  at  a  distance  I  heard  what  they  said  among 
themselves.  The  electoral  duke  asked  the  four  standing  by  him,  whether  they 
knew  what  makes  the  head  of  religion  in  Christendom.  The  bishops  answered, 
"The  head  of  religion  in  Chistendom  is  Faith  alone  jubtipying  and  saving." 
He  asked  again,  "  Do  you  kuow  what  lies  inwardly  concealed  in  that  failh  1 
Open  it,  took  into  it,  and  tell,"  They  answered,  "  That  inwardly  in  it  there 
lies  concealed  nothing  else  but  the  Merit  and  Rishteousnbss  of  the  Lori, 
THE  Savior."  To  this  the  elecioral  duke  said,  "  There  is  concealed  in  it,  then, 
the  Lord  the  Savior  in  his  Human,  in  which  He  is  called  Jbsvs  Christ;  be- 
cause He  alone,  in  his  Human,  was  righteousness."  To  this  they  said,  "  This 
certainly  and  inevitably  follows."  The  electoral  duke  insisted,  saying,  ''  Open 
that  faith  and  look  into  it  further,  and  search  well,  whether  there  be  any  thing 
eise  therein."  And  the  ministers  said,  "  There  is  also  concealed  therein  the 
Grace  op  God  the  Father."  To  which  the  electoral  duke  said,  "  Conceive 
and  perceive  rightly,  and  you  will  see,  that  there  is  the  Grace  of  the  Son  with 
the  Father,  for  He  asks  and  intercedes.  Wherefore,  I  tell  you,  since  you  con 
fess,  venerate  and  kiss  that  faith  alone  of  yours,  you  will  by  all  means  confess, 
venerate  and  kiss  the  Lord  the  Savior  alone  in  his  Human ;  for,  as  was  said 
above.  He  in  his  Human  was  and  is  Richteovsness.  That  He,  in  this  also,  is 
Jehovah  and  God,  I  saw  in  the  Sacred  Letters,  from  these  passages:  Behold 
ike  days  toill  come,  jelien  T  shall  raise  up  to  Dtmid  a  righteous  Branch,  wke 
shtdl  reign  a  King,  and  shall  he  prospered ;  and  this  is  the  name  which  they 
shall  call  Him,  Jehovah  our  Right.^oiisness,  Jer.  xxxiii,  15,  16:  in  Paul: 
/)(  Jesus  Christ  all  the  fulness  of  the  Godhead  dwelleth  hodtli/,  Coloss,  ii,  9: 
and  in  John  :  Jesus  Christ  is  the  true  God  and  eternal  Life,  1  John  v.  30, 
SI.     Wherefore,  also,  He  is  called  the  QoD  of  Faith,  PhiL  iii.  9  " 


./Google 


INDEX  OF  THE   RELATIONS. 


I  HEARD  Bome  new  comers  conversing  together  about  three  divine  persons  from 
Owiiiity  j  and  then  a  certain  one,  who,  in  the  world,  had  been  a  primate,  opened  the 
idi.  IS  of  his  thought  concerning  that  mystery,  saying,  That  it  had  been  and  was  still 
his  mind,  that  three  in  heaven  sit  upon  high  tlironee ;  God  the  Father  upon  a  throne 
of  the  finest  gold,  with  a  sceptre  in  his  hand ;  God  the  Son  at  his  light  hand,  upon 
a  thiiine  of  the  purest  silver,  with  a  crowa  upon  his  head ;  and  God  die  Holy  Ghost 
upon  a  throne  of  shining  crystal,  holding  in  his  hand  the  dove,  in  which  he  appeared, 
when  Christ  was  baptized ;  and  that  round  abont  them,  lamps,  hanging  in  triple  order, 

flittered  from  precious  stones ;  and  that  at  a  distance,  in  the  circus,  stood  innumera- 
le  angels  adoring  and  glorifying.  And,  moreover,  he  spoke  concerning  the  Holy 
Ghost,  now  he  introduces  faith,  purifies  and  justifies.  He  s^d  that  many  of  his  order 
favored  his  ideas  ;  believing  that  I  also,  because  I  was  a  layman,  should  have  fmth.  in 
them.  But  then,  leave  of  speaiting  bBing  given  to  me,  I  said  that,  from  my  child- 
hood, I  had  cherished  the  idea  that  God  is  one  ;  wherefore  I  explained  to  him  what 
the  trinity  involves;  what  a  throne,  sceptre  and  crown  signify,  when  they,  in  the 
Word,  ate  predicated  of  God,  To  which  I  added,  that  all  who  believe  that  there  are 
three  divine  persons  from  eternity,  cannot  hut  believe  that  there  are  three  Gods. 
And,  moreover,  that  the  divine  essence  is  not  divisible,     n.  16. 

11. 

A  discourse  of  the  angels  concerning  God,  that  his  Divine  is  Divine  Esse,  in  itself, 
and  not  from  itself;  and  that  it  is  One,  the  Same,  Itself,  and  Indivisible  ;  also,  that 
God  is  not  in  place,  hut  with  those  wiio  are  in  place ;  and  that  his  Divine  Love 
appears  to  the  angels  as  a  sun,  and  that  the  heat  tlienco  in  its  essence  is  love, 
and  the  light  thence  in  its  essence,  wisdom,    it.  25. 

That  the  proceeding  divine  attributes,  which  are  creation,  redemption  and  re- 
generation, are  of  one  God,  and  not  of  three,     n.  26. 

HI. 

Since  I  perceived  that  avast  multitude  of  men  are  in  the  persuasion,  that  all  things 
are  of  nature,  and  thence  that  nature  is  the  creator  of  the  universe,  in  a  certara 
gymnasium,  where  there  were  such,  I  spoke  with  a  certain  ingenious  one  respecting 
these  three  things  r  ].  WhethtTnabiTehtofli/e,orv)ketiieriifi  he  ofnatmv.  2.  WhtOier 
the  centre  bt  of  the  expanse,  or  whether  the  expanse  be  of  the  centre.  3.  Concemiiig  the 
■:entiv  and  expanse  of  nature  and  of  life.  And  that  the  centre  of  nature  is  the  bud 
of  the  natural  world,and  the  expanse  of  this,  its  world  itself;  and  that  the  centre  o/ 
life  is  the  sun  of  the  spiritual-world,  and  the  expanse  of  this,  its  world  itself;  which 
were  canvassed  on  botli  sides,  and  finally  it  was  shown  which  was  true.     n.  33. 

IV. 

That  I  was  brought  into  a  certain'  theatre  of  wisdom,  where  were  assembled  an- 
gelic spirits  from  the  four  quarters,  upon  whom  it  had  been  enjoined  to  canvass  three 
arcana ;  1.  What  ia  the  image  of  Qod,  and  what  the  likeness  of  God.  2.  MTiy  man 
ts  not  bora  itUo  the  science  qf  any  love,  when  yd  heists  and  b-'ds  are  bom  into  tkt 


bv  Cookie 


552  Index  of  llie  ReJattons. 

tettnce  of  all  their  loves.  3.  What  the  tree  of  life  signifies,  and  the  trte  of  the  kmwh 
edge  of  good  and  evU.  And,  moreover,  that  tliey  should  join  Uioae  three  together 
into  one  sentence,  and  refer  this  to  the  angels ;  which  heing  done,  the  sentence  was 
referred,  and  it  was  accepted  by  the  angels,   n.  48. 

V. 

That  from  evil  spirits  just  above  hell,  there  was  lieard,  aa  it  were,  a  noise  of  the 
sea,  which  was  a  tumult  that  existed  among  them,  because  they  heard  above  them, 
that  God  Almighty  had  bound  himself  to  order.  And  that  some  ascended  tlience  and 
spoke  to  me  sharply  concerning  that  subject,  saying  that  God,  because  He  is 
almighty,  is  not  bound  to  any  order.  And  being  questioned  concerning  order,  I  said,  1. 
That  God  is  order  itself.  2,  That  He  created  man  from  order,  in  order,  and  to  order. 
3.  That  He  created  his  rational  mind  according  to  the  order  of  the  spiritual  world, 
and  his  body  according  to  the  order  of  the  natural  world.  4.  That  tiience  it  is  a 
law  of  order,  that  man  from  his  little  spiritual  world,  or  microHrama,  should  govern  hia 
little  natural  world,  or  wiierocosm;  as  God,  from  his  maeroiiranus,  or  the  spiritua! 
world,  governs  his  macrocosm,  or  the  natural  world.  5,  That  thence  more  laws  of 
order  flow  forth,  some  of  which  were  added.  What  afterwards  happened  to  those  spirit* 
is  described  n.  71. 

VI. 

Concerning  the  reasoning  of  some  from  Holland  and  Britain,  in  the  spiritual  nurld, 
concerning  Imputation  and  Predestination.  On  one  side,  why  God,  because  He  is 
almighty,  does  not  impute  the  righteousness  of  his  Son  to  all,  and  thus  make  them 
redeemed ;  when  yet,  because  He  is  almighty.  He  can  make  all  the  satans  of  hell 
angels  of  heaven ;  yea,  if  it  be  his  good  pleasure.  He  can  make  Lucifer,  the  dragon, 
and  all  the  goats,  archangels  ;  and  what  need  of  but  a  single  word  for  this  ?  On  the 
other  side,  that  God  is  order  itself,  and  that  He  can  do  nothing  contrary  to  the  laws 
of  his  order,  because  this  would  he  to  do  contrary  to  Himself;  besides  other  things, 
by  which  they  sported  among  themselves  concerning  this  subject,     n.  72. 

vn. 

That  afterwards  I  spoke  with  those  who  were  in  the  faith  of  predestination,  who 
deduced  it  from  the  absolute  power  or  omnipotence  of  God  ;  and  that  otherwise,  the 
power  of  God  would  be  less  than  that  of  a  king,  a  monarch  in  the  world,  who  can 
turn  the  laws  of  justice,  as  the  palms  of  his  hands,  and  act  absolutely,  aa  Octavius 
Augustus,  and  also  absolutely  as  Nero.  To  which  it  was  replied,  that  God  created 
the  world,  and  all  and  every  thing  of  it,  from  Himself  as  order,  and  thus  put  order 
into  every  thing ;  and  that  tiie  laws  of  his  order  are  as  many  as  the  truths  in  the 
Word :  and  then  were  mentioned  some  of  the  laws  of  order,  and  what  ones  were 
on  the  part  of  God,  aud  what  on  the  part  of  man  ;  and  that  they  cannot  be  changed, 
because  God  is  order  itself ;  and  that  man  was  created  an  image  of  his  order,    ji.  73 

VIH, 

That  I  spoke  with  persons  assembled  from  the  clergy  and  laity,  concerning  the 
Divine  Omnipotence ;  who  said,  that  omnipotence  was  unlimited,  and  that  limited 
omnipotence  was  a  contradiction.  To  which  it  was  replied,  that  it  is  not  a  contra- 
diction to  act  omnipotently  according  to  the  laws  of  justice  with  judgment ;  it  is  said 
aleo  in  David,  that  justice  and  judgment  are  the  support  of  GoiPa  throne,  Psalm 
Ixxxix.  14 !  and  that  it  is  not  a  conti-adiotion  to  act  omnipotently  according  to  the 
laws  of  love  from  wisdom ;  but  that  it  is  a  contradiction,  that  God  can  act  contrary  to 
the  laws  of  justice  and  love,  and  that  this  would  be  from  no  judgment  and  wisdom  i 
and  that  such  a  contradiction  the  faith  of  the  present  church  involves,  that  God  can 
make  the  unjust  just,  and  confer  on  the  impious  all  the  gifts  of  salvation,  and  thft 
rewards  of  life ;  besides  more  concermng  this  faith,  and  concerning  omnipotence,  n.  74, 


'tlostecb,  Cookie 


Indua:  of  the  Relations. 


IX. 


Once,  when  I  was  in  meditation  concerning  the  creation  of  the  universe  by  Gou,  I 
WRs  led  away  in  spirit  to  some  wise  ones,  who  at  first  complained  of  the  ideas  enter- 
tained by  them  in  the  world,  which  were  concerning  the  creation  of  the  universe  oul 
of  ehaoB,  and  concerning  creation  out  of  nothing,  because  tliey  obscure,  pervert 
and  destroy  meditation  concerning  the  creation  of  tSe  universe  by  God.  Wherefore, 
on  being  asked  what  my  mind  was,  I  delivered  this :  That  it  is  vain  to  conclude  any 
thing  but  what  is  fentastical,  concerning  the  creation  of  the  universe,  unless  it  be 
known  that  there  are  two  worlds,  the  spiritual  and  the  natural ;  and  that  in  each  there 
is  a  sun ;  and  that  the  sun  of  tlie  spiritual  world  is  pure  love,  in  the  midst  of  which  is 
God,  and  that  from  it  are  all  spiritual  things,  which  in  themselves  are  substantial; 
and  that  the  sun  of  the  natural  world  is  pure  lire,  and  that  from  it  are  all  natural 
things,  which  in  themselves  are  material;  and  that  from  these  things  being'  known, 
it  may  bo  concluded  concerning  the  creation  of  tlie  universe,  that  it  is  from  Gotl ;  and 
in  what  manner;  which  also  was  briefly  delineated,     n.  73. 


That  some  satans  of  hell  desired  to  speak  with  the  angels  of  heaven,  for  the 
purpose  that  they  might  convince  them  that  all  things  are  from  nature,  and  that  GocI 
IS  only  a  word,  unless  nature  be  meant  And  it  was  permitted  that  they  should 
ascend ;  and  then  some  angels  descended  from  heaven  into  the  world  of  spirits,  that 
they  might  hear  them ;  who  being  seen,  the  satans  ran  furiously  up  to  them,  saying, 
"  Yon  are  called  angels,  because  you  believe  that  there  is  a  God,  end  that  nature  la 
not  any  thing  respectively ;  and  yet  you  believe  (hose  things,  although  it  is  contrary 
to  all  flie  senses.  Which  sense  of  your  five  feels  any  tiling  else  than  nature?"  After 
these  and  many  other  bitter  words,  the  angefe  recalled  to  their  remembrance,  that 
they  now  lived  after  death,  and  that  they  did  not  before  believe  even  tMs.  And  then 
they  made  them  see  the  beautiful  and  splendid  things  of  heaven ;  and  they  said  that 
these  things  were  iJiete,  because  all  there  believe  in  God.  And  afterwards  they 
made  them  see  the  ugly  and  filthy  things  of  hell,  saying  that  these  things  were  there, 
because  all  there  believe  in  nature.  The  satans,  from  seeing  those  tilings,  at  first 
were  convinced  that  there  is  a  God,  and  that  He  created  nature ;  but  as  they  de- 
scended, the  love  of  evil  returned  and  closed  up  their  understanding  from  above  j 
which  being  closed  up,  they  believed  as  before,  that  all  things  are  of  nature,  and 
notliing  of  God.    n.  77. 

XI. 

A  type  of  the  creation  of  the  universe,  to  the  life,  was  shown  to  me  by  the 
angels.  I  was  brought  into  heaven,  and  it  was  given  to  see  there  all  tilings  which 
were  of  the  animal  kingdom,  all  which  were  of  the  vegetable  kingdom,  and  all  which 
were  of  the  mineral  kingdom,  which  were  altogether  similar  to  the  objects  of  those 
three  kingdoms  in  the  natural  world.  And  then  they  said,  "All  those  things  are 
created  in  a  moment  by  God,  and  they  subsist  as  long  as  the  angels  are  in  a  state 
of  love  and  ftithas  to  thought  j  and  that  that  instantaneous  creation  evidently  testifies 
the  creation  of  similar  things,  yea,  a  similar  creation  in  the  natural  world,  with  the 
ditference  only,  that  natural  things  clotiie  spiritual, -and  that  that  clothing  was  provided 
by  God  for  the  sake  of  the  generations  of  one  IVom  anotIier,bymeaiK  of  which  creation 
is  perpetuated.  Consequently,  that  the  creation  of  the  universe  was  effected  in  like 
manner  as  it  is  every  moment  in  heaven.  But  still,  tliat  all  things  in  the  three 
kingdoms  of  nature,  that  are  noxious  and  filthy,  which  are  enumerated,  were  not 
created  by  God,  but  arose  together  with  hell."     n.  78. 

xn. 

A  conversation  with  some,  who  in  the  world  were  rielebrated  for  erudition,  con- 
cerning the  creation  of  the  universe ;  who,  speaking  from  the  same  ideas  that  they 
before  entertained,  said — one,  that  nature  created  itself ;  another,  that  nature  col- 
lected its  elements  into  vortexes,  and  that,  from  the  collision  of  these,  the  earth  was 
formed ;  and  tlie  third,  that  it  was  from  chaos,  which  he  equalled  in  magnitude  to  a 
70 


lostecb,  Cookie 


.'»54  Jndf.x  oj  the    ^^laiions, 

great  part  of  the  universe;  sad  that  at  first  there  burst  forth  tLence  the  purest  things, 
of  which  the  sun  and  stars  were  formed ;  and  that  afterwards  those  less  pLre,  of 
vhich  the  atmospheres,  and  laetiy  the  gross  things,  of  wliich  the  terraqueous  globo 
consists.  To  the  qiiesljon,  "Whence  were  human  souh?"  they  said,  that  the  ethei 
hrought  itself  togetlier  into  little  discrete  balls,  and  that  these  infuse  themselves  intc 
those  who  are  about  to  be  born,  and  make  souls,  and  that  after  death  they  fly  off  tc 
the  former  host  in  the  ether,  and  thence  return  into  others,  according  to  the  metemp 
sychosis  of  the  ancients.  After  this,  a  certMn  priest,  by  solid  reasons  for  the  crea- 
tion of  the  universe  by  God,  reduced  all  the  things  that  were  said  to  a  flashy  hodge- 
podge, and  put  them  to  shame,  but  still  they  retained  their  former  deliriums,    ii.  79. 

xm. 

With  a  certain  satan,  concerning  God,  concerning  the  angelic  heaven,  and  con- 
cerning religion,  who,  because  he  knew  no  other  than  that  he  was  still  in  the  former 
world,  said  that  God  is  the  universe,  and  that  the  angelic  heaven  is  the  atmospheri- 
cal firmament,  and  that  religion  is  an  amulet  of  the  common  people ;  besides  man) 
more  foolish  things.  But  when  it  was  again  brought  to  his  remembrance,  that  non 
he  lived  after  death,  and  that  before  he  did  not  believe  that  life,  at  that  moment 
he  confessed  that  he  was  insane ;  but  as  soon  as  he  turned  himself  about,  and  went 
back,  he  was  insane,  just  as  before,     n.  80. 

XIV. 

That  in  the  night,  I  saw  an  ignis  fatuus  falling  down  to  the  earth,  which  by  many 
IS  called  a  dragon.  I  observed  the  place  where  it  fell.  There  was  there  sulphurous 
earth  mixed  with  iron  dust;  and  when,  in  the  morning,  I  looked  thither,  I  saw  (here 
two  tents,  and  then  presently  a  spirit  fell  down  from  heaven,  to  whom  I  went  and 
asked  why  he  fell  down  from  heaven.  He  answered,  that  he  was  cast  down  by  the 
angels  of  Michael,  because  he  said  that  God  the  Father  and  bis  Son  ate  two,  and  not 
one.  And  he  said,  tliat  the  whole  angelic  heaven  believes  (hat  God  the  F^er  and 
his  Son  are  one,  as  the  soul  and  body  «ie  one ;  and  that  they  confirm  this  by  many 
things  from  the  Word  ;  and  moreover  from  reason,  that  the  soul  of  the  son  is  only 
from  the  father  i  and  that  it  is  also  thence  in  the  body  a  likeness  of  the  father.  And 
he  added,  that  he  indeed  confessed  in  heaven,  as  before  on  earth,  that  God  is  one ;  but 
because  the  confession  of  the  mouth  and  the  thought  of  the  mind  disagreed  in  this, 
they  said  that  I  did  not  believe  in  any  God,  because  one  dissipates  the  other.  And  he 
said  that  this  was  the  cause  of  his  being  cast  down.  The  next  day,  returning  to  the 
same  place,  I  saw  two  statues  of  like  dust,  which  was  a  mixture  of  sulphur  and  iron, 
instead  of  the  two  tents,  one  of  which  represented  the  faith  of  the  present  church,  and 
the  otlier  its  charity,  both  beautifully  clothed ;  but  the  garments  were  induced  by  fan- 
tasies. But  because  they  were  of  that  dust,  in  consequence  of  rain  sent  down  from 
heaven,  they  both  began  to  boil  and  to  blaze,    n.  110. 

XV. 

That,  in  the  spiritual  world,  it  is  not  lawful  for  any  one  to  speak  otherwise  tlian  he 
tliinks ;  if  he  does,  that  which  is  hypocritical  is  manifestly  heai'd ;  and  that,  therefore, 
in  hell  no  one  can  name  Jesus,  because  Jesus  signifies  salvation.  By  this  it  was  there 
]iroved,  how  many  in  the  Christian  world,  at  this  day,  believe  that  Christ,  also  as  to 
his  Human,  is  God.  WTierefore,  when  many  of  the  clergj'  and  laity  had  assembled,  it 
was  proposed  to  them,  that  they  should  say  Divine  IIuman  ;  but  still  scarcely  any 
could  extract  these  two  words  together  from  the  thou,'jht,  and  thus  enunciate  them. 
It  was  confirmed  before  them,  by  many  things  from  the  Word,  that  the  Lord,  as  to 
the  Human  also,  was  God ;  as  by  those  which  are  in  Matt  xxviii.  18  j  John  i.  1,  2, 
14 ;  xvii.  2 ;  CoIob.  ii.  9 ;  1  John  v.  20  ;  and  also  elsewhere ;  but  still  they  could  nol 
speaiout  Divine  Human;  and,  what  they  wondered  at,  that  neither  could  the  Evan- 
gelical, although  their  orthodoxy  teaches,  fliat,  in  Christ,  God  is  Man  >md  Man  God ! 
and  still  more,  that  neither  could  the  Monks,  who  yet  most  devoutly  adore  the  bod^ 
of  Christ  in  the  eucharist.  Prom  these  things  it  was  found,  that  Christians,  at  thw 
day,  as  to  the  greater  part,  are  interiorly  either  Arians  or  Socinians  :  and  that  these, 
if  they  adore  Christ  as  God,  are  hypocrites,     n.  111. 


^'a'^ 


Index  of  the  Hdattons. 

XVI. 

An  altercation  concerning'  the  little  treatise,  "A  Brief  ExpoBinor 
Doctrine  of  the  New  Church,"  published  by  me  at  Amsterdam ;  ami  c 
(his  there,  especially,  That  not  God  the  Father,  but  the  Lord  God  Ihe  Redf.tm.er,  is  ta 
be  addressed  and  adored ;  arguing.that  still  it  is  said  in  the  Lord's  prayer,  Our  Falher, 
who  art  in  &e  heavens,  haUoutd  be  t^  name ;  iky  Hagdom  come ;  consequently  tliat 
God  tbe  Father  is  to  be  addressed.  To  settle  vrhich  strife,  I  was  sent  for ;  and  then 
I  demonstrated,  that  God  the  Father  cannot  be  addressed  in  his  Divine,  but  in  his 
Human  ;  and  because  the  Divine  and  the  Human  in  Him  are  one  Person,  that  tlie 
Lord  is  that  Father;  which  also  was  confirmed  from  the  Word;  as  well  from  the 
Word  of  the  Old  Testament,  where  the  Son  of  God  ia  called  the  Father  of  elemiiy, 
and  in  many  places  Jehovah  the  Redeemer,  Jehovah  Righteousness,  and  the  God  ol 
Israel,  as  from  the  Word  of  the  New  Teatam-enl  often ;  and  thus  that  when  the  Lord 
God  the  Redeemer  is  addressed,  the  Father  is  addressed ;  and  that  then  Ids  name  is 
hallowed,  ind  his  kingdom  comes  ;  besides  more.     n.  112, 

XVIL 

That  I  saw  an  army  upon  red  and  black  horses,  all  in  it  turned  as  to  their  ikces  to 
the  tails  of  the  horses,  and  as  to  the  hinder  part  of  their  heads  to  their  heads,  crying 
for  battle  against  those  who  were  riding  upon  white  horses  ;  and  that  that  ludicrous 
army  issued  forth  from  the  place  which  is  called  Armageddon,  Rev.  xvi.  16;  and 
tliat  it  consisted  of  those,  who  in  youth  imbued  the  dogmas  concerning  justification 
by  faith  alone,  and  who  afterwards,  when  they  were  promoted  to  eminent  offices, 
rejected  the  things  which  are  of  faith  and  religion,  from  the  internals  of  their  mind 
to  the  externals  of  their  bod^,  where,  finally,  they  vanished.  Described  as  they  ap- 
peared in  Armageddon ;  and  it  was  heard  thence,  that  they  wished  to  eiigag-e  witJi  the 
angels  of  Michael,  which  also  was  given,  but  at  some  distance  from  hence ;  and  that 
here  it  was  disputed  between  them  concerning  the  meaning  of  the  words  in  the 
Lord's  prayer.  Our  Father,  who  art  in  the  heaoena,  haUowed  be  thyruaae;  thykijtgdtna 
come.  And  then  it  was  said  hy  the  angels  of  Michael,  that  the  Lord,  the  Redeemer 
and  Savior,  is  Father  to  all  in  the  heavens;  since  He  taught,  that  the  Father  and  He 
are  one ;  that  the  Father  is  in  Him,  and  He  in  the  Father ;  and  that  he  that  seeth 
Him  seeth  the  Father ;  that  all  things  of  the  Father  are  in  Him ;  also,  that  it  is  the 
will  of  the  I'alher  that  they  should  believe  in  the  Son,  end  that  those  who  believe  not 
the  Son  shall  not  see  life,  but  that  the  anger  of  God  will  abide  on  them ;  also,  that 
He  has  all  power  in  heaven  and  in  earth ;  and  tliat  He  has  power  over  all  flesh ;  and 
moreover,  that  no  one  has  seen,  or  can  see,  God  the  Father,  but  the  Son  alone,  who 
is  in  the  bosom  of  tlie  Father;  besides  more.  After  this  combat,  the  Armageddona 
heing  convinced,  some  of  them  were  cast  into  the  abyss,  mentioned  Revelation  ix., 
acd  some  of  them  were  sent  forth  into  a  desert,     n.  113. 

xvm. 

Tliat  I  was  in  a  temple,  in  which  there  we  1  w     b  t      1  p    t        m 

the  roof,  and  that  those  assembled  there  co  d  t       tl  b     t   R  on, 

saying  unanimously,  that  redemption  was  m  d    by  th    p  f  th  But 

when  they  were  in  that  conversation,  a  black    Id  dthpt  fthoi; 

whence  it  became  dark  in  the  temple;  but  ti    t,     I  ttl       ft  d     th  t     I     d  was' 

dispersed  by  angels,  that  descended  from  hea  h    th  t  d  f  their 

^umbor  into  the  temple  to  instruct  them  abo  t      d  mpt  H         d  th  t  th     pas- 

sion of  the  cross  was  not  redemption,  but  that  d  pt  w  tl  bj  t  f  the 
hells,  the  establishment  of  order  in  the  heave  d  th      th         1 1  ti        t    II  th    gs, 

which  were  in  disorder,  both  in  the  spiritual  world  and  in  the  natural  world;  and  tha. 
without  it  no  flesh  could  have  been  saved.  And  concerning  the  passion  of  the  cross, 
he  said,  that  by  it  was  completed  the  inmost  unition  with  the  Father;  and  that  when 
it  is  taken  for  redemption,  many  things  unworthy  of  God,  yea,  abominable,  follow  as 
consequences ;  as  that  He  passed  sentence  of  condemnation  upon  the  whole  human 
race,  and  tliat  the  Son  took  it  upon  Himself,  and  that  thus  He  propitiated  the  Father,  and 


.,.^le 


i;t6  Index  of  the  Itelattons. 

by  intercession  reduced  Him  to  liis  divine  essence,  which  js  love  and  wisdom ;  betides 
many  more  things,  wliich  it  is  scandtilouB  to  attribute  to  God.     n.  1S4. 

XIX. 

That  the  sun  of  the  spiritual  world  was  seen,  in  whicliJehovali  God  is,  in  his  Hu- 
man ;  and  then  this  was  heard  from  heaven.  That  God  is  One.  But  when  this 
glided  down  into  the  spiritual  world,  it  was  turned  according  to  the  forms  of  the 
minds  there,  and  at  length  into  three  Gods ;  which  also  one  there  reasoning  con- 
firmed by  these  things:  That  there  is  one  who  created  all  things,  another  who  re- 
deemed all,  and  a  third  who  operates  all  things;  also  that  there  is  one  who  im- 
putes, another  who  mediates,  and  a  third  who  inscribes  those  things  on  man, 
and  thus  puts  in  faith,  bj  which  he  justifies  him.  But  because  the  faith  of  three 
Gods  had  perverted  the  whole  Christian  church,  from  the  perception  given,  I  dis- 
closed to  them  what,  with  the  one  God,  is  meant  by  Mediation,  Intercession,  Pro- 
fiitiation  and  Expiation ;  namely,  that  those  four  are  atti'ibules  of  the  Human  of  Je- 
hovah God ;  that  because  Jehovah  God  without  the  Human  cannot  approach  man,  nor 
be  approached  by  man,  MedioHon  sigliifies  that  the  Human  is  what  is  intermediate  i 
that  iaterctssion  signifies  that  it  mediates  perpetually ;  that  Propitiation  signifies  thai 
there  is  Iree  access  for  every  man  to  God,  and  that  ExpiaHon  signifies  that  there  ia 
also  for  sinners ;  and  all  these  things  through  the  Human.    «.  135. 

XX. 

That  I  entered  into  a  gymnasium,  where  it  was  canvassed,  bow  that  is  to  be  un- 
derstood, which  is  said  concerning  the  Son  of  God,  that  He  sits  at  the  Rioht 
HiMD  OF  THE  Father.  Concerning  this  there  were  various  opinions;  yet  it  was 
the  opinion  of  all  that  the  Son  actually  sits  thus ;  but  they  were  canvassing 
why  it  was  so.  Then  some  supposed  that  it  was  done  on  account  of  redemption ; 
some  that  it  was  from  love ;  some,  that  He  might  be  a  counsellor ;  some,  that  He 
might  have  honor  from  the  angels ;  some,  because  it  was  given  him  to  reign  instead 
of  the  Father ;  some,  that  he  might  be  heard  with  the  right  ear  by  those  for  whom 
He  intercedes.  Besides,  they  also  canvassed.  Whether  the  Son  of  God  from  eternity 
sits  thus,  or  whether  the  Son  of  God  born  in  the  world.  Having  heard  these  things, 
I  raised  my  hand,  requesting  that  I  might  be  permitted  to  say  something,  and  to  tell 
what  is  meant  by  sitting  at  the  right  hand  of  God.  And  I  said,  "  The  omnipotence  of 
God,  by  means  of  the  Human  which  he  assumed,  is  meant;  for  by  means  of  this  He 
wrought  redemption,  that  is,  subjugated  the  hells,  created  a  new  angelic  heaven,  and 
instituted  a  new  church."  That  tliis  js  meant  by  sitting  at  the  right  hand,  I  con- 
firmed from  the  Word,  in  which  power  is  signified  by  the  right  hand ;  and  afterwards 
it  was  confirmed  from  heaven,  by  the  appearance  of  a  right  hand  over  them,  from  the 
power  of  which,  and  the  terror  thence,  they  all  became  almost  lifeless,     n.  136. 

XXI. 

That,  in  tlie  spiritual  world,  I  was  brought  into  a  council -house,  in  which  were 
assembled  the  celebrated  ones  who  lived  before  the  Nicene  council,  and  were  called 
Apostolic  Fathers ;  and  also  tiie  renowned  ones  who  lived  after  that  council ;  and  I 
aaw  that  some  of  the  latter  appeared  with  a  beardless  chin,  and  in  wigs  of  women's 
hwr  neady  trimmed ;  but  all  the  former  in  a  bearded  chin,  and  in  natural  hair.  Before 
them  stood  a  man,  the  judge  and  arbiter  of  the  writingH  of  this  age,  who  commenced 
by  a  certain  lamentation,  saying,  "  A  man  from  the  laity  has  risen  up,  who  has  dragged 
down  our  f^th  out  of  its  sanctuary,  which  yet  is  a  star  shining  day  and  night  before 
us;  but  this  is  done  because  that  man  is  blind  in  the  mysteries  of  that  ibitb,  and 
does  not  see  in  it  the  righteousness  of  Christ,  and  thus  not  the  wonderful  things  of  its 
justification;  when  yet  that  faith  is  in  three  divine  persons,  and  thus  in  .the  whole 
God ;  and  because  he  has  transferred  his  faith  to  the  second  person,  and  not  to  this, 
but  to  his  Human,  it  cannot  be  otherwise  than  that  naturalism  should  spring  thence." 
Those  who  lived  after  the  Nicene  council  favored  his  speech,  saying,  "  That  it  is 
impossible  that  there  should  be  any  other  fkith,  and  from  any  other  source."  But  the 
Apostolic  Fathers,  who  lived  before  that  age,  being  indignant,  related  many  things 
which  are  said  in  heaven  concerning  the  Nicene  and  Athanasian  faith,  which  may  be 


b,Coo>^lc 


Index  of  the  Relations.  551 

seen.  But  because  the  president  of  (he  coupcil  was  coDBociated  bm,  to  the  spirit, 
with  that  writer  in  Leipsic,  I  addressed  him,  and  demonstrated  from  the  Word,  that 
Christ,  also  as  to  the.  Human,  is  God  ;  and  alao  from  the  dogaiatica!  hook  of  tlie 
Kvangelical,  called  Formcla  Concordia,  That  in  Christ  God  is  Man  and  Man 
God ;  aa  aJso  that  the  Augsburg  Confession  very  highly  approves  of  the  worship  of  Him  j 
besides  more ;  at  which  he  was  silent,  and  turned  himself  away.  Afterwards  I  spoke 
with  a  certain  spirit,  who  was  consociated  with  an  eminent  man  in  Gottenburg,  who 
iietiled  the  worship  of  the  Lord  with  a  still  greater  reproach.  But  at  length  tliose 
two  reproaches  were  declared  to  he  lies  craftily  invented  for  averting  the  wills,  and 
deterring  them  from  the  holy  worship  of  the  Lord.     n.  137. 

XXII. 

That  there  appeared  a  smoke  ascending  from  the  lower  earth,  and  it  was  said  that 
smokes  are  noliiing  else  than  falses  in  a  heap.  And  then  some  angels  had  a  desire  of 
exploring  what  the  felses  were,  which  thus  smoked;  and  they  descended,  and  found 
four  troops  of  spirits,  two  of  which  were  of  the  learned  and  unlearned  of  the  clergy, 
and  two  of  the  learned  and  unlearaed  of  the  laity,  who  all,  among  themselves,  con- 
firmed that  an  invisible  God  is  to  be  worshipped,  and  that  the  wor^ippers  then  have 
holiness  and  audience ;  otherwise  if  a  visible  God  should  be  worshipped.  Holiness 
and  audience  from  an  invisible  God  they  confirmed  by  various  things  ;  and  that, 
■'       "       "  '        '   ■■      ■•        ^    n    ^  '  10  are  invisible.    But  itwas 

e  of  three  invisible  ones,  is 
3  of  their  followers,  who 
from  below ;  who,  wher 
_    ,  ,  1  is  a  God,  although  Ha 

s  invisible  ;  but  when  their  external  mind  was  shut,  and  the  internal  was  opened,  and 
from  this  they  were  forced  to  make  their  confession  concerning  God,  tliey  said, 
"  What  is  God  ?  We  have  not  seen  his  shape,  nor  heard  his  voice.  What,  then,  is  God, 
bnt  aa  ideal  entity  or  nature  ?"  But  they  were  instructed,  that  it  had  pleaaed 
God  to  descend  and  assume  the  Human,  that  they  might  see  his  shape  and  hear  his 
voice  ;  but  this  in  their  ears  was  to  no  purpose,     n.  15!*, 

xxm. 

First,  concerning  the  stars  in  the  natural  world ;  that  perhaps  they  might  be  of  tlie 
same  number  as  the  angelic  societies  in  heaven,  since  every  society  there  sometimes 
shines  as  a  star.  Ailerwards,  I  spoke  with  the  angels  concerning  a  certain  way, 
which  appears  filled  with  innumerable  spirits,  and  that  it  is  the  way  by  which  all,  who 
depart  out  of  the  natural  world,  pass  into  the  spiritual  world.  To  this  way  I  went  in 
company  with  angels  ;  and  we  called  from  that  way  twelve  men,  and  asked  what  they 
believed  concerning  heaven  and  hell,  and  concerning  a  life  after  death ;  and  because 
they  were  recently  from  the  world,  and  knew  no  otherwise  than  that  they  were  still 
in  the  natural  world,  they  answered  from  the  idea  which  they  brought  with  them 
The  First,  "  That  all  who  live  morally  come  into  heaven ;  and  that  no  one  comes 
into  hell,  because  all  live  morally."  The  Secono,  "That  God  governs  heaven,  and 
the  devil  hell ;  and  because  they  are  opposite,  one  calls  good  what  the  other  calls  evil ; 
and  that  the  man  who  is  a  dissembler,  because  he  stands  on  the  side  of  both,  can  live 
under  the  dominion  of  one  equally  as  under  the  dominion  of  the  other"  The  Third, 
"  That  there  is  no  heaven  nor  hell.  V/'ho  has  come  thence  and  told  ?"  The  Fourth, 
"That  no  one  could  return  thence  a'jd  tell,  because  man,  when  he  dies,  is  either  a 
spectre  or  wind."  The  Fifth,  "That  we  must  wait  till  the  day  of  the  last  judg- 
ment, and  then  they  will  tell,  and  you  will  know  all  about  it."  But  when  he  said 
this,  he  laughed  in  his  heart  Tab  Sixth,  "  How  can  the  soul  of  man,  which  is  only 
wind,  reenter  its  body,  eaten  u'^  by  worms,  and  be  clothed  with  a  skeleton  either 
hi'rnt  up  or  reduced  to  dust.''  The  Seventh,  "That  men  no  more  live  after  death 
than  beasts  and  birds.  Are  not  these  equally  rational?"  The  Eiohth,  "I  believe 
there  is  a  heaven,  but  I  do  i.ot  believe  there  is  a  hell,  because  God  is  almighty,  and 
Is  able  to  save  all."  The  Ninth,  "That  God,  because  Ho  is  gracious,  cannot  send 
any  one  to  eternal  fire."  The  Tenth,  "That  no  one  can  come  into  hell,  because 
God  sent  his  Son,  who  has  made  expiation  for  aU,  and  taken  away  the  sins  of  all, 
What  can  the  devil  do  against  that?"     The  Elevewth,  who  was  a  priest,  "That  thos« 


bv  Cookie 


S'lS  Index  of  the  Helatiom, 

only  are  saved  who  have  obtaineii  faith,  and  that  election  ia  according  to  the  will  o! 
the  Almighty."  The  Twelfth,  who  was  a  politician,  "  I  do  not  say  any  thing  ahont 
heaven  and  lieli ;  but  let  the  priesta  preach  about  thenj,  that  the  minds  of  the  com- 
mon people  may  be  keal  boond,  by  an  invisible  bond,  to  the  laws  and  rulers."  On 
heading  these  things,  the  angels  were  astonished ;  but  they  waied  them  up  by  in- 
structing them,  tliat  ihey  were  now  living  after  death;  aud  he  introduced  them  into 
heaven,  but  they  did  not  stay  there  long,  because  it  was  found  that  they  were  merely 
natural,  and  that  thence  the  hinder  pert  o*'  their  heads  was  excavated  ;  concerning 
which  excavation  and  the  cause  of  it,  lastly,  something  is  said,  n.  160. 

XXIV. 

That  there  was  heard  a  sound  as  of  a  mill,  and  tliat,  following  the  sound,  I  saw  a 
.  house  full  of  chinks,  into  which  there  was  an  entrance  open  under  ground,  and  in  it 
■  a  man  collecting  from  the  Word  and  hooks  many  tilings  concerning  Jostipica  rioH 
BT  FAITH  ALONE  J  and  that  scribes  at  his  side  were  writing  his  collections  upon  paper ; 
and  to  tlie  question,  what  he  was  now  collecting,  he  said  this,  that  God  the 
Father  fell  out  of  favor  towards  the  human  race,  and  that  He,  therefore,  sent  the  Son 
to  make  expiation  and  propitiation.  To  which  I  answered,  that  this  is  contrary  to 
Scripture,  and  contrary  to  reason,  that  God  could  fall  out  of  favor  ;  thus  He  would 
also  fall  out  of  his  essence,  and  thus  would  not  be  God.  And  when  I  demonstrated 
this  even  to  conviction,  he  grew  warm,  and  commanded  the  scribes  to  cast  me  out 
But  when  I  went  out  of  my  own  accord,  he  threw  after  me  a  book,  which,  by  chance, 
his  hand  took  hold  of;  and  that  book  was  the  Word,    n.  161. 

XXV. 

It  was  disputed  among  spirits,  whether  any  one  can  see  any  geiioine  truth  in  tho 
Word,  unless  he  goes  immediately  to  the  Lord,  who  is  the  Word  itself.  But,  because 
there  were  those  who  contradicted,  an  experiment  was  made ;  and  then  those  who 
went  to  God  the  Father,  did  not  see  any  truth ;  but  all  who  went  to  the  Lord  saw 
During  this  disputation,  some  spirits  ascended  out  of  the  abyss,  of  which  Rev  ix., 
where  they  canvass  the  mysteries  of  justification  by  faith  alone,  saying  that  they  go 
to  GoA  the  Father,  and  see  Uieir  mysteries  in  clear  light.  But  it  was  answered,  that 
they  see  them  in  fatuous  light,  and  that  they  have  not  even  a  single  truth ;  at  which 
being  indignant,  they  brought  forth  from  the  Word  many  things  which  were  true ; 
but  it  was  said  to  them,  that  they  were  true  in  themselves,  but  in  them  Msified. 
That  it  was  so,  was  proved  by  their  being  led  into  a  house,  where  there  was  a  table, 
into  which  light  from  heaven  flowed  directly ;  and  it  was  said  to  them,  that  they 
should  write  those  truths,  which  they  had  brought  forth  from  the  Word,  upon  paper, 
and  lay  it  upon  that  table  ;  which  being  done,  that  paper,  on  which  the  truths  were 
written,  shone  like  a  star  j  hut  when  they  carae  up  and  fixed  their  eyes  upon  it,  the 
paper  appeared  blackened  as  by  soot.  And  afterwards  they  were  led  to  another 
similar  table,  upon  which  lay  the  Word  encircled  with  a  rainbow  j  which  when  a 
certain  champion  of  the  doctrine  of  faith  alone  touched  with  his  hand,  an  explosion 
was  made,  as  from  a  gun,  and  he  was  cast  into  a  corner  of  the  room,  and  lay  as 
dead  for  the  space  of  half  an  hour.  From  these  things,  they  were  convinced  that  all 
the  truths,  which  were  with  them  from  the  Word,  were  true  in  themselves,  but 
falsified  in  tiiem.    n.  163. 

XXVL 

That  there  are  climates  in  the  spiritual  world,  as  in  the  natural  world;  and  that 
thence  also  there  are  northern  zones,  where  are  snow  and  ice.  Once  being  brought 
thither  in  spirit,  I  entered  a  temple  tlien  covered  over  with  snow,  illuminated  withir 
by  lamps,  where,  behind  the  altar,  there  was  seen  a  table,  upon  which  was  written  this, 
The  divine  Trinitt,  Father,  Son  and  Holt  Ghost,  who  ebsehtiallt  are  owe, 
BUT  personallt  THREE.  And  I  heard  a  priest  preaching  about  four  mysteries  of 
faith,  respecting  which  the  understanding  ia  to  he  kept  under  the  obedience  of  faith, 
which  may  be  seen.  After  the  discourse,  the  hearers  thanked  the  priest  for  his  sermon 
so  ftdl  of  wisdom.  But  when  I  asked  them  whether  they  understood  any  thing,  they 
answered,  "We  caught  all  with  full  ears ;  why  do  you  ask  whether  we  understood  P  Is 
not  the  understanding  amazed  in  such  things  ?"  To  this  the  priest,  being  present,  added. 

lie 


i.CiOo^lc 


Fndex  of  the  Itefatiims, 


XXVII. 

Tkat  THE  HOMAN  MIND  18  distinguished  into  tliree  regions,  like  the  heaven  in 
which  angels  ore  ;  and  that  theological  things,  with  those  who  love  tiuths  becanae 
they  aie  truths,  reside  in  the  highest  region  of  the  mind ;  and  that  under  them,  in  \ho 
middle  region,  morai  things,  but  under  these,  political  things  ;  and  that  the  various 
sciences  make  the  door.  But  that  theological  things,  with  tJiose  who  do  not  love 
truths,  sit  in  the  lowest  region,  and  mingle  themselves  there  with  man's  oivn  things, 
and  thus  witli  the  fallacies  of  the  senses ;  and  that  thence  it  is,  that  some  cannot 
perceive  theological  things  at  all.     n.  186. 

XXVIII. 

That  I  was  brought  to  a  place,  where  were  those  who  are  meant  by  the  false 
PROPHET  in  tlie  Revelation;  and  by  those  tliere  I  was  invited  to  see  their  temple  ; 
and  I  followed  and  saw  in  it  the  image  of  a  woman  clothed  in  a  scarlet  robe,  holding 
in  her  right  hand  a  golden  coin,  and  in  her  left  a  chain  of  pearls ;  but  these  tilings 
were  induced  by  fantasy.  But  when  the  interiors  of  the  mind  were  opened  by  the 
Lord,  instead  of  the  temple,  there  was  seen  a  house  flill  of  chinks ;  and  instead  of  the 
woman,  there  was  seen  a  beast,  auch  as  is  described,  Revelation  xiii.  9 ;  and  under 
the  floor  there  a  bog,  in  which  lay  the  Word,  deeply  concealed.  But  presently,  an 
eastern  wind  blowing  up,  the  temple  was  carried  away,  and  the  bog  dried  up,  and 
the  Word  appeared;  and  then,  by  the  light  from  heaven,  there  appeared  there  a 
T.iBERNACLJ!,  like  that  of  Abraham,  when  the  three  angels  came  and  told  him  con- 
cerning Isaac,  who  waa  about  to  be  born ;  and  afterwards,  light  being  sent  forth  from 
the  second  heaven,  instead  of  the  tabernacle  there  appeared  a  Temple,  such  as  had 
been  at  Jerusalem ;  and  after  this,  a  light  shone  upon  it  from  the  third  heaven,  and 
then  the  temple  disappeared,  and  there  was  seen  a  House  alone,  standing  upon  the 
foundation  stone,  where  the  Word  was.  But  because  too  great  sanctity  then  filled 
their  minds,  this  light  was  withdrawn,  and  instead  of  it,  light  from  the  second 
heaven  was  let  in,  from  which  the  view  of  the  temple  returned,  and  within  in  it  that 
of  the  tabernacle,    n.  187. 

XXIX. 

That  there  was  seen  a  magnificent  palace,  in  which  there  was  a  temple,  and  in  this 
eeats  were  placed  in  triple  order ;  in  it  there  was  a  council  convokoii  by  the  Lord,  in 
which  they  deliberated  concerning  the  Lord  the  Savior,  and  concerning  the 
Holt  Spirit;  and  when  as  many  of  the  clergy  were  present  as  there  were  seats, 
they  entered  the  council ;  and  because  it  was  concerning  the  I^ord,  the  first  pro- 
position was,  Who  assumed  the  Human  ik  the  virgin  Mihy?  And  tlien  the 
angel  standing  at  the  table  read  before  them  what  the  angel  Gabriel  said  to  Mary : 
The  Holt  Spirit  shall  come  npo-s  thee,  and  the  power  of  the  Most  Hien 

SHALL  BE  CALLED  THE  SoN  OP  Gon,  Luke  i.  35 ;  and  also  from  Matt.  i.  20,  35. 
And  moreover  many  things  from  the  prophets,  that  Jehovah  himself  was  about  to  come 
into  the  world,  and  that  Jehovah  himself  is  called  Savior,  Redeemer  and  Righteous- 
ness :  from  which  it  was  concluded  that  Jehovah  himself  assumed  the  Human. 
Another  deliberation  concerning  the  Lord  was,  whether  the  Father  and  the 
Lord  Jesus  Christ  are  not  thcs  oke,  as  the  soul  and  bodt  are  ohe  ;  and'this 
was  confirmed  from  m^ny  passages  in  the  Word,  and  also  from  the  general  creed 
of  the  present  church ;  from  which  it  was  concluded,  that  the  soul  of  the  Lord  was 
from  God  the  Father,  and  thence  that  his  Human  is  Divine ;  and  that  this  is  to  be 
approached  aa  the  Father  is  approached,  since  Jehovah  God  by  it  sent  Himself  into 
the  world,  and  made  Himself  visible  to  the  eyes  of  men,  and  thus  also  accessible. 
The  tliird  deliberation  followed,  which  was  concerning  the  Ho^T  Spirit  ;  and  then 
flrst  the  idea  concerning  three  divine  persons  from  eternity  was  shaken  ofl",  and  it 
was  proved  from  the  V?ord,  that  the  Holy  Divine,  whicli  is  called  the  Holy  Spirit, 
proceeds  out  of  the  Lord  from  the  Patlier.  At  length,  from  what  was  deliberated  in 
'Jiis  council,  this  conclusion  was  made  :  That  in  the  Lord  the  Savior  there  is  a  I>i« 
vine  Trinity,  which  is  the  Divine  from  which,  which  is  called  the  Father,  the  Divinn 


tlostecb,  Google 


f>tin  Index  of  tfie  Relatwns. 

Human,  whifiii  is  called  the  Son,  and  fJie  Divine  Proceeding-,  which  is  called  tlie 
Holy  Spirit;  and  that  tlms  there  is  one  God  in  the  church.  After  the  council  was 
ended,  splendid  garments  were  given  to  those  who  sat  in  it,  and  they  were  led  into 
the  new  heaven,     n.  188. 

XXX. 

That  I  saw  in  a,  certain  stable  great  purses,  in  which  there  was  silver  in  great 
plenty,  and  by  them  young  men  us  guards ;  in  the  next  room,  modest  virgins  with  a 
chaste  wife  ;  and  also  in  another  room,  two  infants  ;  and  at  last  a  harlot  and  dead 
horseis.  And  afterwards  I  was  instructed  what  each  of  those  things  signified  j  and 
that  by  thera  was  represented  and  described  the  Word,  as  it  is  in  itself,  and  as  it  ia 
at  this  day.     n.  977. 

XXXI. 

That  writing  was  seen,  such  as  there  ia  in  the  highest  or  third  heaven,  which  con- 
sisted of  inflected  letters,  with  little  horns  turning  npwards ;  and  it  was  said  that  the 
Hebrew  letters,  in  the  most  ancient  time,  were  somewhat  similar  to  them,  when  they 
were  more  inflected  than  they  are  at  this  day ;  and  that  the  letter  ft,  which  was  added 
to  the  names  of  Abrnm  and  Sarai,  signifies  it^nite  and  eternal.  They  eixplained 
before  me  the  sense  of  some  words  in  Psalm  xxxii.  2,  from  the  letters  only  or  sylla- 
bles there,  which  is,  7^t  the  Lord  is  mercifvl  also  to  those  who  do  eml.    n.  378. 

XXXII. 

That  before  tlie  Israelitish  Word  there  wis  a  Word,  the  prophetical  books  of 
which  were  called  Ehukciatioks,  and  the  historical,  the  Wars  of  Jehovah;  and 
besides  these,  also  one  called  the  book  of  Jasher;  which  three  also  are  named  incur 
Word:  and  that  that  ancient  Word  was  in  the  land  of  Canaan,  Syria,  Mesopotamia, 
Arabia,  Assyria,  Chaldea,  Egypt,  Tyre,  Zidon  and  Nineveh;  but  that  this,  because  it 
was  full  of  such  correspondences  as  remotely  signify  celestial  and  spiritual  things, 
which  gave  occasion  to  idolatries,  of  the  Divine  Providence  disappeared.  I  heard 
that  Moses  copied  out  of  that  Word  the  things  which  he  related  concerning  the 
Creation,  Adam  and  Eve,  the  Flood,  and  concerning  Noah,  and  concerning  his  three 
sons,  but  no  further.  That  that  same  Word  is  still  reserved  with  the  people  in 
GacAT  Tartary,  and  tliat  they  draw  from  it  the  precepts  of  their  fuitli  and  lite,  was 
related  to  me  in  the  spiritual  world  by  the  angels  thence,     n,  279. 

xxxm. 

That  those  who  are  in  the  spiritual  world  cannot  appear  to  thoso  who  are  in  the 
natural  world,  nor  conversely  ;  thus  spirits  and  angels  cannot  appear  to  men,  nor 
men  to  spirits  and  angels,  on  account  of  the  nrsTi:scTior(  between  spiniTCAL  ano 
NATUKAi. ;  or,  what  ia  the  same,  between  substantial  and  material.  It  is  from  this 
origin  that  spirits  and  angels  have  altogether  a  different  language,  different  writing, 
and  also  different  thought,  from  what  men  have.  That  it  is  so,  was  made  manifest 
by  lively  experience,  which  was  done  by  their  entering  by  turns  to  their  companions, 
and  returning  to  me,  and  thus  comparing.  Thence  it  was  discovered,  that  there  is 
not  even  one  word  of  spiritual  language  similar  to  any  word  of  natural  language ; 
and  that  their  writing  consisted  of  syllables,  each  of  which  involves  the  sense  of 
some  thing;  and  that  the  ideas  of  their  thought  do  not  fall  into  the  ideas  of  natural 
thought.  The  cause  of  these  distinctions  is,  that  spirits  and  angels  are  in  prin- 
ciples, but  men  in  derivatives ;  or  that  the  former  are  in  prior  things,  from  which, 
as  causes,  are  posterior  things,  and  men  in  posterior  things  from  them.  It  was  said 
that  there  is  a  similar  distinction  between  the  languages,  writings  and  thoughts  of 
the  angels  of  tlie  third  heaven  and  the  angels  of  (Jie  second,    n.  380. 

XXXIV. 

Concerning  the  state  of  hen  after  okath,  in  general,  and  concerning  the 
state  of  those  who  have  confirmed  themselves  in  falses,  in  particular.  Concerning 
the  latter  and  the  former  these  things  were  observed :  1 .  That  men  are  most  com- 
monly Tesu^itated  the  tiiird  day  after  death,  and  that  then  they  know  no  otlierwise 


b,  Google 


Index  of  the  Itelations.  5hl 

than  ihftt  they  are  stiU  living  in  the  formnr  woriJ.  2.  That  all  fldw  into  the  world, 
whicn  is  in  the  middle  between  heaven  and  hell,  which  is  called  the  world,  nf  spirits 
3.  Tliat  there  they  are  transferred  into  various  societies,  and  thus  are  explorou  as  to 
tlieir  quality,  4.  That  there  the  good  and  faithful  are  prepared  for  heaven,  and  the 
evil  and  unfaithful  for  hell.  5.  That  after  the  preparation,  which  lasts  some  years,,  a 
way  is  opened  for  the  ^ood  to  some  society  in  heaven,  where  they  are  to  live  tor  ever, 
but  a  way  for  the  evil  into  hell ;  besides  rnany  more  things.  Afterwards  hell  it 
described  as  it  is ;  and  that  there  those  are  called  satans,  who  are  in  falsea  from  con- 
firmation, and  devils,  who  are  in  evils  of  life.     n.  281. 

XXXV. 

That  from  the  lower  earth  next  above  hell,  I  heard  the  vociferations,  O  how  jnsr ! 

0  HOW  LE.iRNEn !  O  HOW  WISE !  and  becausB  I  wondored  thatthere  should  bo  there 
also  any  just,  learned  and  wise,  I  descended,  and  first  went  to  the  place  where  they 
were  crying,  O  how  just!  and  I  saw  there,  as  it  were,  a  tribunal,  and  in  it  judges  of 
injustice,  who  could  dexterously  pervert  the  laws,  and  turn  judgments  to  the  favor  of 
any  one  whatever;  and  that  thus  their  judgments  were  only  arbitrair  judgments;  and 
when  the  sentences  were  carried  out  to  the  clients,  then  they  cned  a  long  way,  0 
how  just !  Concerning  these,  the  angels  afterwards  said,  that  such  cannot  see  any 
thing  at  aU  of  what  is  just.  After  a  while,  those  judges  were  cast  into  hell,  and  their 
books  were  turned  into  placards,  and, instead  of  judging,  there  was  given  to  them  the 
office  of  preparing  paint,  with  which  they  daubed  the  faces  of  harlots,  and  thus  turned 
them  into  beauties,     n.  333. 

XXXVI. 

Afterwards,  1  went  on  to  the  place  where  it  was  cried,  O  how  learned!  aiid  I 
saw  a  company  of  those  who  reasoned,  whether  it  be  so  ob  kot,  and  did  not  think, 
THAT  IT  IS  so ;  and  thence  they  stopped  at  the  first  step  concerning  any  subject 
whatever;  and  thus  they  only  touched  it  from  without,  and  did  not  enter  :  thus  also 
concerning  God,  whether  there  be  a  God.  That  I  might  know  for  certain  whether 
they  were  such,  I  proposed  to  lhen>.  What  will  be  the  religion  by  which  man  is  savaii 
They  replied  that,  1.  It  is  to  be  canvassed  whether  religion  he  any  thing.  3.  Whethei 
one  religion  efiect  mote  than  another.  3.  Whether  there  be  any  eternal  life,  and 
thus  whether  there  be  any  salvation.  4.  Whether  there  be  a  heaven  and  a  hell. 
And  then  they  began  to  canvass  the  first,  Whtther  TeUgion  be  am  tMne,  And  they 
said  tliat  that  needed  so  much  investigation,  that  it  could  not  be  finished  in  tlie  space 
of  a  year ;  and  one  among  them  said,  that  it  could  not  in  the  space  of  a  hundred  years ; 
to  which  I  replied,  that  in  the  mean  time  they  wore  without  religion.  But  still  they 
canvassed  this  first  point  so  artfully,  that  the  company  standing  by  cried,  0  htna 
learned!  It  was  said  to  me  by  the  angels,  that  such  appear  like  carved  images;  and 
that  afterwards  they  are  sent  out  into  deserts,  where,  among  themselves,  they  prate 
and  apeak  only  vain  things,     n.  333. 

XXXVII. 

I  went  on  further,  to  the  third  company,  where  I  heard  the  cry,  O  how  wise  !  and 

1  found  that  there  were  assembled  those  who  cannot  see  whether  truth  be  truth,  but 
still  can  make  whatever  they  please  appear  as  truth,  and  thence  are  called  Confikm- 
ERS.  That  they  were  such,  I  observed  also  from  various  answers  to  propositions,  as 
that  they  could  malte  it  true  that  faith  is  the  all  of  the  church,  and  afterwards  that 
charity  is  the  all  of  the  church,  and  also  that  fiiith  and  charity  together  are  the  all  of 
the  church  ;'and  because  they  confirmed  whichever  of  them  they  liked,  and  adorned 
them  with  appearances  so  that  tliey  shone  like  truths,  therefore  the  by-standers  cried, 
O  hole  wise!  Afterwards,  some  ludicrous  things,  also,  were  proposed  to  theni,  tiiat 
tliey  might  make  them  true  ;  for  they  say  that  there  is  notliing  true,  except  what  man 
makes  true.  The  ludicrous  things  were  these !  tliat  light  is  dai'kness,  and  darkness 
light ;  and  also  that  a  crow  is  white,  and  not  black;  which  two  they  made  appear 
altogetiier  as  true :  the  confirmations  of  them  may  be  seen  tiiere.  Concerning  them. 
It  was  said  to  me  by  the  angels,  that  such  do  not  possess  even  a  grain  of  understanding, 
since  all  that  is  above  the  rational  with  them  is  shut  up,  and  that  all  that  is  below  ' 
rational,  open,  and  this  can  confirm  whatever  it  likes,  but  cannot  see  any  troth  U 


mfo'^le 


562  Index  of  the  Relations. 

truth  :  wherefore,  this  is  not  the  property  of  an  intelligent  man ;  btit  that  to  be  nble  t', 
nee  tliat  tlie  true  ia  true,  and  tha  false  is  false,  and  to  conflrm  il,  is  the  property  of  an 
intelligent  muii.    n.  334. 

xxxvm. 

I  spoke  with  spiritE,  who,  in  the  natural  world,  were  renowned  for  the  fame  of  ern- 
ditiun,  who  then,  among  themaelvea,  disputed  about  connate  ideas,  whether  men  have 
HJiy,  afi  beasts  have  )  and  then  a  certain  angelic  spirit  thrust  himself  in,  and  said, 
"  You  dispute  about  goats'  hair.  Men  have  no  connate  ideas,  nor  have  beasts  any 
connate  t"  at  which  words  all  grew  warm :  but  afterwards,  opportunity  of  speaking  being 
given,  he  spoke  first  concerning  beasts,  that  they  have  no  connate  ideas :  the  reason 
is,  because  they  do  not  think,  but  only  operate  fl'om  instinct,  which  they  have  from 
tlieir  natural  love,  which  makes  what  is  analogous  to  will  with  them,  flows  immediately 
into  the  senses  of  their  body,  and  excites  that  which  agrees  with  and  favors  the  love ; 
auit  yet  ideas  are  predicated  only  of  thought.  That  beasts  have  only  sensation,  and 
no  Uiought,  he  confirmed  by  various  things,  especially  by  the  wondeirul  things  which 
are  known  respecting  spiders,  bees  and  silk-worms,  saying,  "Does'  a  spider  think  in 
its  little  bead,  when  it  forms  its  web,  that  it  is  to  be  so  connected  for  the  sake  of 
these  or  those  uses?  Does  a  bee  think  in  its  little  head,  From  these  flowers  I  will 
suck  honey,  and  from  these  wax ;  out  of  this  I  will  build  little  cells  in  a  continuous 
series,  and  in  these  I  will  put  honey  in  abundance,  that  it  may  be  sufficient  also  for 
the  winter?  besides  more  things.  Does  the  silk-worm  think  in  its  little  bead,  Now  I 
nil!  betake  myself  to  spinning  silk,  and  when  I  have  spun  it,  then  I  shall  fly  off  and 
sport  with  my  companions,  and  provide  for  myself  a  posterity?"  besides  similar  things 
with  beasts  and  birds.  Concerning  men,  he  said,  that  every  mother  and  nurse,  and 
tlie  father  also,  knows  that  infanta  recently  bom  have  no  connate  ideas,  and  that  Uiey 
have  not  any  ideas  before  they  have  learned  to  think,  and  that  then  ideas  rise  up  and 
are  made  according  to  every  quaUty  of  the  thought,  which  they  had  imbibed  by  in- 
struction ;  am)  that  this  is  the  caae,  because  man  has  nothing  else  born  with  him  but 
a  faculty  for  knowing,  understanding  and  being  wise,  and  an  inclination  for  loving  not 
only  himself  and  tlie  world,  but  also  the  neighbor  and  God,  These  things  LeiBNiTa 
and  WoLKirs  heard  at  i  distance,  and  Leibnitz  favored,  but  Woltius  did  not.     n,  335. 

XXXIX. 

Once  a  certain  angelic  spirit  illustrated  what  faith  and  charitt  are,  and  what 
their  conjunction  effects.  He  illustrated  it  by  comparison  with  light  and  beat,  which 
meet  together  in  a  third;  because  the  light  in  heaven,  in  its  essence,  is  the  truth  of 
fiiith,  and  the  heat  there,  in  its  essence,  is  the  good  of  charity;  consequently  that  as 
light  withoiit  heat,  such  as  there  is  in  the  time  of  winter,  strips  the  trees  of  leaves  and 
fruits,  so  faith  without  charity ;  and  that  as  light  conjoined  to  heat,  such  as  there  is  in 
the  time  of  spring,  vivifies  all  things,  so  faith  conjoined  to  charity,     ji.  385. 

XL. 

Tliat  two  angels  descended,  one  from  the  eastern  heaven,  where  they  are  in  love, 
and  the  other  from  the  aoutliern  iieaven,  where  they  are  in  wisdom,  and  spoke  concern- 
ing the  essence  of  the  heavens,  whether  it  were  love,  or  whether  wisdom ;  and  they 
agreed  that  it  is  love  and  thence  wisdom ;  consequently,  that  the  heavens  were 
created  by  God,  from  love  by  wisdom,    n.  386. 

XLf. 

That  after  that,  I  entered  a  certain  garden  wh  T  na  led  a  nd  by  a  certain 
spirit,  and  at  length  to  a  palace,  which  was  called  the  Pe  e  of  W  dom,  which 
wasiquadrangular,  the  walls  of  crystal,  the  roof  of  laspe  tleu  derp  ming  of  various 
precious  stones.  And  he  said  that  no  one  coi  Id  nte  nt  t,  unle  s  1  e  believe  that 
-lliat  which  he  knows,  understands  and  comprehends  s  espect  v  !y  so  I  ttle,  that  it  is 
scaicely  any  thing.  And  because  I  believed  it,  it  was  given  me  to  enter ,  and  it  was 
seen  that  the  whole  of  it  was  constructed  for  the  form  of  light.  In  that  temple  I  re- 
lated what  I  had  lately  heard  from  the  two  angels  concerning  love  and  wisdom  ;  and 
Uiey  asked, '  Did  Ihey  not  also  speak  concerning  the  third,  which  is  use  ?"     And  tliey 


Index  of  the  Relations.  .'ifi.l 

5Fiid  that  love  and  wisdom  without  use,  are  only  ideal  entities,  but  that  m  use  they  be- 
come retd,  and  that  it  is  aimilar  with  charity,  faith  and  g'ood  morke.     «  3P7 

XLII. 

That  one  of  the  spirits  of  the  dragon  invited  me  to  see  the  delights  of  his  love ;  and 
he  led  me  to  something  like  an  amphitheatre,  upon  the  benehes  of  which  sat  satyra 
and  harlots.  And  then  he  said,  "Now  you  will  see  our  sport."  And  he  opened  a 
door,  and  let  ia,  as  it  were,  bullocks,  rams,  kids  and  lambs  ;  and  presently,  through 
another  door,  he  let  in  liona,  panthers,  tigers  and  wolves,  which  rushed  upon  the  flock 
and  mangled  and  killed  it;  butalltliose  things,  which  were  seen,  were  induced  by  fan- 
tasies. Having  seen  this,  I  said  to  the  dragon,  "  After  a  while,  you  will  see  this  theatre 
turned  into  a  lalie  of  fire  and  sulphur."  The  apoit  being  finished,  the  dragon  went 
out,  attended  by  his  satyrs  and  harlots,  and  saw  a  flock  of  sheep,  from  which  he  in- 
ferred that  a  city  of  the  Jerusalemitea  was  in  the  neighborhood ;  on  seeing  which,  he 
was  seized  with  the  desire  of  taking  it,  and  casting  out  the  inhabitants ;  but  because 
it  was  surrounded  with  a  wall,  he  intended  to  take  it  by  stratagem.  And  then  he  sent 
one  skilled  in  incantation,  who  spoke  craftily  with  the  citizens  concerning  fiiith  and 
charity  ;  especially,  which  of  them  is  the  primary,  and  whether  charity  contributes 
any  thing  to  salvation.  But  the  dragon,  enraged  at  the  answer,  went  oat  and  gath- 
ered together  many  of  his  crew,  and  began  to  besiege  the  city  ;  but  when  he  was 
in  the  effort  of  talcing  aud  seizing  it,  fire  from  heaven  consumed  them,  according  to 
what  was  foretold  in  Revelation  xx.  8,  9.     n.  388.. 

XLIII. 

Once  there  was  a  paper  sent  down  from  heaven,  m  which  there  was  an  exhortation 
that  they  should  acknowledge  the  Lord  the  Savior  for  the  God  of  heaven  and  earth, 
according  to  his  words,  MatL  xxviii.  18.  But  two  bishops,  who  were  there,  were  con- 
sulted, what  they  should  do;  who  said  that  they  should  send  the  paper  back  to  heaven, 
whence  it  came ;  and  when  it  was  done,  that  society  sunk  down,  but  not  very  deep. 
The  next  day,  some  ascended  thence  and  told  what  lot  they  underwent  there,  and 
also  that  there  they  went  to  the  bishops  and  reproved  them  for  their  advice,  and  that 
they  spoke  many  things  concerning  the  state  of  the  church  at  this  day,  and  found 
fault  with  their  doctrine  concerning  the  Trinity,  concerning  justifying  faith,  concern- 
ing charity,  and  concerning  other  things  which  were  of  Uie  orthodoxy  of  the  bishops, 
and  requested  that  they  would  desist  from  them,  because  they  were  contrary  to  the 
Word  ;  but  to  no  purpose.  And  because  they  called  their  faitJi  dead  and  also  diabol- 
ical, according  to  James  in  his  Epistle,  one  of  the  bishops  took  off  the  mitre  from  his 
head,  and  laid  it  down  upon  the  table,  saying  thathe  would  not  take  it  up  again,  before 
he  had  punished  the  sarcastic  speeches  concerning  his  faith.  But  then  there  appeared 
a  monster  ascending  from  below,  similar  to  the  beast  described  in  Revelation  xiii.  1, 
2,   whicli  took  up  the  mitre  and  carried  it  away.     n.  389. 

XLIV. 

That  I  went  to  a  certain  house,  where  those  who  were  assembled  were  siguing 
one  with  another,  whether  the  good  which  a  man  does  in  the  stats  of  justification  by 
faith,  be  the  good  of  religion  or  not.  There  was  an  agreement,  that  by  the  good  cf  reli- 
gion is  meant  the  good  which  contributes  to  salvation.  But  their  opinion  prevailed, 
who  said,  that  all  Uie  good  that  man  does,  does  not  contribute  any  thing  to  salvation ; 
since  no  voluntary  good  of  man  can  be  conjoined  with  what  is  gratuitous,  because 
salvation  is  bestowed  finely;  that  neither  can  any  good  from  man  be  conjoined  with 
the  merit  of  Christ,  by  which  alone  salvation  is  o^iven  ;  that  neither  can  the  operation  of 
man  be  conjoined  with  the  operation  of  the  Holy  Spirit,  who  does  all  things  without 
the  help  of  man.  From  wliich  it  was  concluded,  that  good  works,  even  in  the  state 
of  justification  by  faith,  contribute  nothing  to  salvation,  but  f^th  alone.  On  hearing 
these  things,  two  gentiles,  who  stood  in  the  door,  said  to  each  other,  "  These  have  not 
any  relj^on.  Who  does  not  know  that  to  do  good  to  the  neighbor  for  the  sake  of 
God,  thus  from  God  and  with  God,  is  religion  ?      n.  390. 


„Googlc 


B^M  Index  of  the  Relations. 

XI. V. 

I  heard  the  angels  lam«ntir.g  ihat  there  was  such  SpiRiTUiN  jndigexce  at  Hub 
day  in  the  church,  that  they  Itnow  nothing  more  than  that  there  are  three  divine  per- 
sons from  eternity,  and  that  faith  alone  saves;  and  concerning  the  Lord,  only  the 
historical  things ;  and  that  tliey  ai'e  deeply  ignorant  of  the  things  which  are  related 
in  the  Word  concerning  the  Lord,  his  unity  with  the  Father,  his  divinity  am)  power. 
And  they  said  that  a  certwn  angel  waa  sent  dorni  by  them  to  see  whether  there  were 
sucli  indigence  at  this  day  among  Christians ;  and  that  he  aflked  a  certain  one  whathis 
religion  was.  He  answered,  that  it  waa  faith.  And  that  then  he  asked  him  about 
redemption,  regeneration  and  salvation.  He  answered,  that  they  all  were  of  fai{h ; 
and  also  concer.iing  charity,  that  it  is  in  faith  ;  and  who  can  do  good  from  himself? 
To  whom  aflerwardsthe  angel  said,  "You  have  answered  like  one  who  plays  with  one 
tone  of  a  pipe ;  I  hear  only  faith  ;  but  if  you  know  nothing  else  hut  tha^  you  know 
nothing."  And  then  he  led  him  to  his  companions  in  a  desert,,  where  there  was 
not  even  grass.     Besides  more.     n.  391. 

XL  VI. 

That  I  saw  five  gymnasiums  surrounded  with  various  light,  and  that  with  many  1 
entered  into  tlie  first,  which  was  seen  as  if  in  flammeous  light.  Many  were  assem- 
bled there,  and  the  president  proposed  that  they  should  declare  their  opinions  concern- 
ing Chakity  !  and  alter  they  hftd  begun,  Thb  First  said.  That  his  opinion  was,  that 
charity  was  morality  inspired  by  fai^.     The  Second,  That  it  was  piety  inspired  by 

?ity.  The  Third,  That  it  was  to  do  good  ta  every  one,  both  good  and  bad.  The 
'ouRTH,  That  it  was  in  every  way  to  serve  one's  relations  and  friends.  The  Fifth, 
That  it  was  to  ^ve  alms  to  the  poor  and  to  help  the  needy.  The  Sixth,  That  it  was 
to  build  hospitals  for  the  reception  of  invalids  and  orphans.  The  Sevebth,  That  it 
was  to  enrich  temples  and  to  do  good  to  their  ministers.  The  Eiohtb,  That  it  was 
the  old  Christian  brotherhood.  The  Nibth,  That  it  was  to  forgive  every  one  his 
trespasses.  Each  of  them  amply  confirmed  his  opinion ;  which  things,  because  thej 
are  many,  cannot  be  transferred  hither ;  wherefore  they  may  be  seen  in  the  RELATlo^ 
itself.  After  this,  there  was  given  to  me,  also,  an  opportunity  of  ezpressmg  my  opinion  ; 
and  I  said,  that  charily  was  to  act  from  the  love  of  justice  with  judgment,  in  every 
work  and  duty,  but  from  love  not  from  any  other  source  than  from  the  Lord  the  Savior ; 
and  after  this  was  demonstrated,  I  added,  that  all  those  things  which  were  said  above,  by 
the  nine  celebrated  men,  concerning  charity,  were  excellent  examples  of  charity,  pro- 
vided they  he  done  from  justice  wilh  judgment ;  and  because  justice  and  judgment  are 
from  no  other  source  than  from  the  Lord  the  Savior,  that  they  be  done  by  man  from 
Him.  This  was  approved  by  most,  in  the  internal  man,  but  not  as  yet  so  in  ths 
extemaL    n.  459. 

XLvn. 

That  at  a  distance  there  was  heard,  as  it  were  a  gnashing  of  teeth,  and  intermixed 
with  it,  as  it  were  a  knocking ;  and  I  went  towards  &ie  sounds,  and  saw  a  little  house 
built  of  rushes  glued  together;  and  instead  of  the  gnashing  of  teeth,  and  the  sound  oi 
knocking,  I  heard  within,  in  the  little  house,  altercations  about  faith  and  charity,  whicii 
of  them  was  the  essential  of  the  church.  And  those  who  were  for  faith,  brought  for 
ward  their  arguments,  saying,  that  faith  was  spiritual,  because  from  God,  but  charity 
natural,  because  from  man.  On  the  other  band,  tliose  who  were  for  charity  said,  thai 
charity  was  spiritual,  and  faith  natura],  unless  it  be  conjoined  to  charity.  To  iheso 
things,  a  certain  syncratist,  wishing  to  settle  the  dispute,  added,  confirming  that  faith 
was  spiritual  and  charity  only  natural.  But  it  was  said,  that  moral  life  was  twofold, 
spiritual  and  natural,  and  that  in  the  man  who  lives  from  the  Lord,  it  is  spiritual-moral, 
but  in  the  man  who  does  not  live  from  the  Lord,  it  is  natural-moral,  such  as  is  given 
Willi  the  evil,  and  sometimes  with  the  spirits  in  hell.     n.  460. 

XLVTH. 

That  in  spirit  I  was  brought  into  a  certain  garden,  in  the  southern  quartiir,  and  thai 
I  saw  some  sitting  there  under  a  certain  laurel,  eating  figs,  whom  I  asked  liiw  they 
anderatood  that  man  can  do  good  from  God,  and  yet  still  as  from  himself.     And  tbej 


,,C.ooglc 


Index  of  the  Relatior.^.  565 

aiiswfired,  Tliat  God  works  good  inwardly  in  man,  but  if  man  does  it  from  his  own  wi!i 
and  from  his  own  understanding,  tiiat  he  defiles  it,  so  that  it  is  no  more  good.  But  tc 
tliat  I  said,  that  man  is  only  an  organ  of  life,  and  that  if  he  believes  in  the  Lord,  he 
may  do  good  of  himself  from  Him;  but  if  he  does  not  believe  in  the  Lord,  and  still 
more,  if  he  does  not  believe  in  any  God,  he  may  do  good  of  himself  from  heU;  and  fur 
tlier,  that  the  Lord  has  given  to  man  the  free,  choice  of  doing  from  the  one  or  from  the 
other.  That  the  Lord  has  given  this  freedom,  was  confirmed  from  the  Word,  in  tliat 
be  commanded  man  to  love  God  and  the  neighbor,  to  prodnce  the  goods  of  charity  as 
a  tree  produces  fruits,  and  tu  do  his  commandments  that  he  may  be  saved,  and  tliat 
every  one  would  he  judged  according  to  his  deeds;  and  that  these  »nd  those  things 
would  not  have  been  commanded,  if  man  could  not  do  good  of  himself  from  God.  After 
these  things  were  said,  1  gave  them  shoots  from  a  certain  vine,  and  the  shoots  in 
their  hands  put  forth  grapes;  besides  other  tilings,    n.  46L 

XLIX. 

That  I  saw  a  m.vgnificent  Dock,  and  in  it  vessels  large  and  small,  and  upon  iho 
decks,  boys  and  girls,  who  were  waiting  for  turtles  to  rise  up  out  of  the  sea;  and 
when  they  emerged,  I  saw  that  they  had  two  heads,  one,  which  at  pleasure  they  drew 
back  into  tlie  shells  of  their  body,  and  another,  which  apfieared  in  form  as  a  man,  and 
from  this  they  spoke  with  the  boys  and  girls  ;  and  these,  on  account  of  their  elegant 
discourses,  caressed  them  and  also  gave  them  presents.  These  things  being  seen,  it 
was  explained  by  an  angel  what  they  signified,  namely ;  that  there  are  men  in  the 
world,  and  thence  as  many  spirits  after  death,  who  say  that  God,  with  those  who  have 
got  faitli,  does  not  see  any  thing  that  they  think  and  do,  but  only  looks  at  the  fuith, 
which  he  has  hid  in  the  Interiors  of  their  mind ;  and  that  those  same  persons,  before 
the  congregations  in  temples,  bring  forth  holy  things  from  the  Word,  altogether  as 
others,  but  these  from  the  greater  head  which  amears  as  a  man,  in  which  they  then 
insert  the  little  one,  or  draw  this  into  the  body.  That  the  same  persons  afl^erwards 
were  seen  in  the  air  in  a  vessel  with  seven  sails  flying,  and  those  in  it  in  laurels  and 
m  purple  garments,  crying,  that  they  were  the  heads  of  the  wise  of  all  the  clergy ; 
but  the  things  seen  were  the  images  of  pride  flowing  tbrth  from  the  ideas  of  their 
mind.  And  when  they  were  upon  the  earth,  I  spoke  with  them,  first  from  reason,  and 
ifterwardfi  from  the  Sacred  Scripture ;  and  by  many  things  I  demonstrated,  that  their 
doctrine  was  unsound,  and,  because  contrary  to  the  Sacred  Scripture,  from  hell ;  but 
the  arguments,  by  which  I  demonstiated  those  things,  cannot  be  transferred  hither,  on 
account  of  their  prolixity ;  wherefore  they  may  be  seen  in  tlie  Relation  itself.  Also, 
tliat  afterwards  they  were  seen  in  a  sandy  valley,  in  garments  of  rags,  and  girded 
as  it  were,  withfishing  nets  around  the  loins,  through  which  their  nakedness  appeared; 
and  at  last  they  were  sent  down  into  a  society,  which  is  next  to  the  Machiaveliaiis. 
n.  4fi3. 


That  there  was  colled  together  a  convention,  which  sat  in  a  round  temple,  in  wtiicn, 
at  the  sides,  were  altars,  by  which  the  members  of  the  convention  sat,  but  there  was 
no  primate  there ;  wherefore,  each  one  of  himself  rushed  forth  into  the  midst,  and 
spoke  out  the  feelings  of  his  mind.  And  there  was  begun  a  discourse  concerning 
FiiEB  Aoe^CY  IN  SPIRITUAL  THIKSS,  And  THE  FiRST,  rushlng  forth,  Cried,  That  man 
had  no  more  free  agency  in  those  things  than  Lot's  wife,  when  she  was  turned  into  a 
statue  of  salt.  The  Second,  That  he  had  no  more  than  abeastoradog.  THKTHriLD, 
That  he  had  no  more  than  a  mole,  or  than  an  owl  in  Ihe  light  of  day.  The  Foukth, 
That  if  man  hod  free  agency  In  spiritual  things,  he  would  become  a  maniac,  and  be- 
lieve himself  to  be  as  God,  who  can  regenerate  and  save  himself.  The  Fifth  read 
from  the  book  of  the  Evangelical,  called  Pormuj-a  CowcoRDiii,  T^at  man  has  no  more 
Jree  agency  in  ^nritval  things  than  a  stock  or  a  stone,  and  that  he  has  no  <Ailiiy  at 
nit  conctmvng  those  things,  to  nnderBtand,  think,  vnll,  and  not  even  to  apply  awrf  aceom- 
modate  himself  to  receive  vrliat  is  spiritual ;  besides  more  things,  of  which  above,  n. 
464.  After  these  things  were  said,  there  was  also  giyen  to  me  an  opportunity  of 
speaiing ;  and  I  spoke  and  said,  "  What  else  is  man,  without  free  agency  in  spirilnaj 
things,  but  a  brute  ?  And  without  it,  to  what  purpose  are  all  theological  things .'"  But 
lo  this  they  replied,  "  Read  our  theological  tilings,  and  you  will  not  find  therein  an^ 
iJiing  spirituaJ,  and  that  this  is  sc  concealed  within  them,  that  not  even  a  shadow  of  ij 


lostecb,  Cookie 


5t)(>  Indec  of  the  HelatioTis. 

appears.  Wherefore,  read  what  our  theology  teaches  concerning'  justification,  tnat  is 
concerning  the  remission  of  sins,  regeneration,  sanctitioation  and  salvation ;  you  wil. 
not  see  there  any  thing  spiritual,  because  Ihey  flow  in  through  feith,  without  anj 
copscionsnpsa  of  man.  It  hae  also  removed  charity  far  from  what  is  spiritual,  and  also 
repentance  from  contact  with  it.  And  besides,  as  to  redemption,  it  attributes  to  God 
pnrely  natural  human  properties,  as  that  He  concluded  the  human  race  under  univer- 
sal damnation ;  that  the  Son  took  that  upon  Himself,  and  that  thus  He  propitiated  the 
Father ;  and  what  else  are  intercession  and  mediation  with  the  Father?  From  these 
things  it  is  evident,  that,  in  all  our  theology,  there  is  nothing  spiritual,  and  not  even 
rational,  hut  merely  what  is  natural  below  them."  But  then  suddenly  a  thundorholt 
was  heard  from  heaven,  and  Iho  meraliera  of  the  convention,  being  thence  terrified 
ruiihed  forth,  and  eacli  one  fled  into  his  own  hruse,     n.  503. 

LI. 

That  I  spoke  with  two  spirits,  one  of  whom  loved  what  is  good  and  true,  and  Uie 
other  what  is  evil  and  false  ;  and  I  found  that  both  enjoyed  a  similar  faculty  of  think- 
ing rationally.  But  when  he  who  loved  wliat  is  evD  and  false  was  left  to  himself,  I 
saw,  as  it  were,  that  smoke  ascended  from  hell  and  extinguished  the  lucidity  which  waa 
above  his  memory ;  but  when  he  who  loved  what  is  good  and  true  was  left  to  himself, 
I  saw  that,  as  it  were,  a  gentle  flame  descended  from  heaven  and  illuminated  the  re- 
gion of  his  mind  above  the  memory,  and  thence  also  the  things  that  were  below  it. 
Afterwards  I  spoke  with  him,  who  loved  what  is  evil  and  feise,  concerning  Free 
AoBNCT  IK  spiBiTnAL  THiHGS  J  and  he.  only  at  the  mention  of  it,  grew  warm,  and 
cried,  that  no  one  can  move  his  foot  or  hand  to  do  any  spiritual  good,  nor  his  tongue  and 
mouth  ix>  speak  any  spiiitual  truth,  and  thus  that  he  caimot  apply  and  accommodate 
himself  to  receive  any  such  thing.  Is  not  man  in  such  things  dead,  and  merely  pas- 
sive? How  can  what  is  dead  and  merely  passive  do  good,  and  apeak  truth  of  itself  ? 
Does  notour  church  also  speak  s»'  But  the  other,  who  loved  what  is  good  and  true, 
concerning  free  agency  in  spiritual  things,  spoke  thus :  "  What  would  the  whole  Word 
be  without  it  ?  And  what  tiie  church,  what  religion,  what  the  worship  of  God,  thus 
what  the  ministry,  without  it?  And  from  the  light  of  my  understanding,  I  know  that 
man,  without  that  spiritual  freedom,  would  not  bo  man,  but  a  beast;  for  that  lie  is 
man,  and  not  a  beast,  is  from  that  freedom ;  and  moreover,  that  man  without  free 
agency  in  spiritual  things,  would  not  have  life  after  death,  thus  not  eternal  life,  be- 
cause not  any  conjunction  with  God ;  wherefore,  to  deny  it  is  the  part  of  those  who 
are  insane  in  spiritual  things."  Afterwards  there  was  seen,  as  it  were,  a  horned  ser- 
pent upon  a  tree,  which  reached  fruit  thence  to  him  who  denied  free  agency  in  spir- 
itual things ;  which  being  eaten,  there  appeared  smoke  ascending  from  hell,  which  ex 
tinguished  the  higher  part  of  his  rational  mind  as  to  light,     n.  504. 

LII. 

There  was  heard  a  grating  noise,  as  of  two  mill-stones  striking  against  each  other ; 
and  I  went  up  to  the  beginning  of  the  sound,  and  saw  a  house,  in  which  were  many 
iittie  cells,  in  which  the  learned  of  this  age  were  sitting  and  confirming  justification 
by  f^th  alone ;  and  going  up  to  one,  I  asked  what  he  was  now  studying.  He  answer- 
ed, "  Concerning  the  Act  of  Jcstification,  which  is  the  head  of  all  things  of  doc- 
trine in  our  orthodoxy."  And  I  asked  whether  he  knew  any  sign,  when  justifying 
faith  enters,  and  when  it  has  entered.  And  he  said,  that  this  was  done  passively,  and 
not  actively.  To  which  I  replied  that,  "If  you  talie  away  what  is  active  in  it,  you 
also  take  away  what  is  receptive  ;  and  thus  that  act  would  be  only  something  purely 
ideal,  which  is  called  an  imaginary  entity,  and  thus  nothing  more  than  the  statue 
Lot's  wife,  tinkling  from  mere  salt,  when  struck  with  a  scribe's  pen,  ar  his  finger  nail." 
The  man,  growing  warm,  took  a  candlestick,  in  order  to  throw  at  me ;  but  then,  the 
light  being  extinguished,  he  threw  it  at  his  companion,     n.  505. 

LIII. 

There  were  seen  two  flocks,  one  of  sheep  and  the  other  of  goats,  liut  when  they 
were  viewed  closely,  instead  of  goats  and  sheep,  ronn  wore  seen ;  and  it  was  perceiv- 
ed, that  the  flock  of  goals  consisted  of  those  who  make  faith  alone  saving,  aiid  thi 


io,-,:b,  Google 


Index  of  the  Relahons.  Giil 

flock  of  shdep,  of  thMe  who  make  charity  and  at  the  same  time  faith.  To  tiie  qufs- 
tion,  Why  there  ?  those  who  were  seen  as  goats  said,  That  they  w  ;re  sitting  as  a 
council,  since  it  was  disclosed  to  them,  that  the  sayings  of  Paul,  That  man  isjugHjiea 
hyjaitk,  mtftoui  0te  worka  of  Ike  law,  Rom,  iii.  28,  is  not  rightly  understood ;  since  by 
faiSi  there,  ia  not  meant  the  faith  at  this  day,  but  faith  in  the  Lord  the  Savior ;  and  by 
(Ae  works  of  Oie  law,  are  not  meant  the  works  of  the  law  of  the  decalogue,  but  the 
works  of  the  Mosaic  law,  which  were  rituals ;  which  also  was  demonstrated.  And 
they  said,  that  they  had  concladed  that  faith  produces  good  works,  as  a  tree  produces 
fruit.  Those  who  constituted  the  flock  of  sheep  favored  them ;  but  tiien  an  angel, 
standing  between  the  two  flocks,  cried  to  the  flock  of  sheep,  "Do  not  listen,  because 
they  have  not  receded  from  their  former  faith."  And  he  divided  the  flock  of  goiifa 
into  two,  and  said  to  those  on  the  left  hand,  "Join  yourselves  to  the  goats ;  but  I  tell  you 
beforehand,  that  a  wolf  is  about  to  come,  which  will  seize  them  and  you  with  them." 
But  then  inquky  was  made,  how  they  understood,  that  fwth  produces  good  works,  as 
a  tree  produces  fruit;  and  it  was  found  out,  that  their  perception  concerning  the  con- 
junction of  faith  and  charity  was  altogether  different  from  that  comparison,  and  thus 
that  it  was  a  fallacious  mode  of  speaking.  When  these  things  were  understood,  the 
flocks  of  sheep  reunited  themselves  into  one,  as  before,  to  which  some  of  the  goats 
adjoined  tnemselves,  confessing  that  charity  is  the  essence  of  faith,  and  that  thus  faith 
separate  from  it,  is  only  natural,  but  conjoined  to  it,  it  beoouies  spiritual,     n.  506. 

LIV. 

A  discourse  with  angels  concerning  the  three  loves,  which  are  universal,  and  thence 
with  every  man ;  which  are  the  Love  of  the  sEieHBOR,  or  the  Love  of  u^eb. 
which  in  itself  is  spiritual ;  the  Love  of  the  woaLD,  or  the  Love  of  possessing 
WEALTH,  which  in  itself  is  material;  and  the  Love  of  self,  or  the  Love  of  RCif 
iNO  OVER  OTHERS,  whlch  in  itself  is  corporeal ;  and  that  when  those  three  lov.s  art 
rightly  subordinated  with  man,  man  is  truly  man,  and  that  they  are  tbeu  rightly  subor- 
dinated, when  the  love  of  lie  neighbor  miies  the  head,  the  love  of  the  world  fe  body, 
and  the  love  of  self  the  feet:  it  is  altogether  otherwise  when  they  sit  with  man  con- 
trary to  order.  And  it  was  shown  what  man  is  when  the  love  of  the  world  makes 
the  head,  and  what  he  is  when  the  love  of  self;  that  then  he  is  an  inverted  man  ;  as 
to  the  interiorsof  his  mind,  a  wild  beast,  and  as  to  the  exteriors  of  it,  and  thence  of  the 
body,  a  stage-player.  After  this,  there  was  seen  a  certain  devil  ascending  from 
below,  having  a  dark  face  with  a  wliite  circle  around  the  head ;  and  he  said  that  Tie  was 
Lucifer,  although  he  was  not;  and  that,  in  his  internals,  he  was  a  devil,  but  in  his  ex- 
ternals an  angel  of  light :  And  he  told,  that  In  externals,  he  was  moral  among  the 
moral,  rational  among  tho  rational,  yea,  spiritual  among  the  spiritual ;  and  that  when  he 
was  in  the  world,  he  preached,  and  that  then  he  uttered  imprecations  agaihat  evil 
doers  of  every  kind,  and  that  thence  he  was  called  Son  of  the  morning ;  and,  what  he 
himself  wondered  at,  that  when  he  was  upon  the  pulpit,  he  perceived  no  otherwise 
than  that  it  was  so,  as  he  spoke ;  but  otherwise  when  he  was  out  of  the  temple.  He 
said  the  reason  was,  because  in  the  temple  he  was  in  his  externals,  and  then  only  in 
the  understanding,  but  out  of  the  temple  in  his  internals,  and  then  in  the  will ;  and 
thus  that  the  understanding  elevated  him  into  heaven,  hut  the  will  draws  him  down 
into  hell ;  but  that  the  will  prevails  over  the  understanding,  because  the  former  dis- 
poses the  latter  at  its  beck  and  nod.  After  this,  the  devil,  who  pretended  to  he 
Lucifer,  glided  down  into  hell,     n.  507. 

LV, 

There  was  seen  a  round  temple,  the  roof  of  which  was  in  the  shape  of  a  crown,  the 
walls  continuous  windows  of  crystals,  the  sat!  of  a  pearly  substance :  in  it  there  was 
a  sort  of  pulpit,  upon  which  was  the  Word  encompassed  with  a  sphere  of  light  In 
the  middle  of  the  temple  there  was  a  sacred  recess,  before  which  there  was  a  veil 
but  now  withdrawn,  in  which  there  stood  a  cherub  with  a  sword  vibrating  in  his  hand 
After  these  things  were  seen,  they  were  explained  before  me,  one  by  one,  what  they 
aignifiud,  which  may  be  seen.  Upon  the  gate  tliere  was  tliis  writing.  Now  it  is  law- 
KUi: ;  which  signified,  that  now  it  is  Iftwfu!  to  enter  intellectually  into  the  mysteriea 
of  feith;  and  it  was  given  me  to  perceive,  that  it  waa  very  dangerous  to  enter  with 
tiie  understanding  into  dogmas  of  faitli,  which  are  from  one's  own  intelligence  aito 


ugk 


568  Index  oftht  Relations. 

thence  in  falses,  and  still  more  to  confirm  them  from  the  Word ;  and  that,  therefore 
by  the  Divine  Providence,  the  Word  was  tafrpn  away  from  the  Roman  CaUiolies,  and 
that,  witli  Protestants,  it  is  shut  up  by  their  aogma.  That  the  understajiding  is  to  be 
kept  under  obedience  to  their  faith.  But  because  the  dograBa  whicli  are  of  the  New 
Church  are  all  from  the  Word,  that  in  it,  it  ia  lawful  in  enter  with  the  understanding, 
hecftuae  they  are  continuous  truths  from  the  Word,  which  also  shine  before  the  under- 
standing. This  was  what  is  meant  by  the  writing  upon  the  gate,  Kow  it  is  lawfol, 
and  by  the  circumstance,  that  the  veil  of  the  sacred  recess  was  withdrawn,  within 
which  there  stood  a  cherub.  After  this,  there  was  brought  to  me  a  paper  from  an  in- 
fant, who  was  an  angel  in  the  third  heaven,  in  which  was  written,  Enteh  hereafter 

so  HANT  MIRROaS  01'  THE  LoRD,      II.  508, 

LVI. 

That  1  was  seized  with  a  grievous  disease,  from  the  smoke  wliieh  came  in  from  the 
Jerusalem,  which,  in  Rev.  xi.  8,  is  called  Sodom  and  Egypt;  and  that  I  was  seen  by 
those  who  were  in  that  city  as  dead,  saying  thus  one  to  another,  that  I  was  not  worthy 
of  hurial,  just  as  it  ia  aaid  concerning  the  two  witnesses  in  the  same  chapter  in  the 
Revelation;  and  in  the  mean  time  I  heard  blasphemies  in  abundance,  from  the  citi- 
zens, on  account  of  my  having  preached  repentance,  and  fiiith  in  the  Lord  Jesus  Christ 
But  becauae  judgment  cume  upon  them,  I  saw  that  that  whole  city  fell  down,  and  was 
overflowed  with  waters;  and  afterwards,  that  they  were  running  about  among  the 
heaps  of  atones,  and  lamenting  on  account  of  their  lot ;  when  yet  they  had  believed, 
that,  by  the  faith  of  their  church,  they  were  boni  again  and  thus  righteous ;  but  it  waa 
said  to  them,  that  they  were  any  thing  else  than  such,  since  they  had  never  performed 
any  actual  repentance,  and  that  thence  they  did  not  know  one  damnable  evil  with 
them.  Afterwards  it  was  said  to  them  from  heaven,  that  tiiith  in  the  Lord,  and  repent- 
ance, are  the  two  meana  of  regeneration  and  salvation ;  and  that  this  was  very  well 
known  from  the  Word,  and  moreover,  from  the  decalogue,  baptism,  and  the  holy  sup- 
per ;  concerning  which  see  in  the  Relation,    n.  567. 

LVir. 

That  all,  who  after  death  come  Into  the  spiritual  world,  at  first  for  a  time  are  kept 
in  externals,  in  which  they  were  in  the  natural  world ;  and  because  most,  wliile  they 
are  ia  externals,  live  morally,  frequent  temples,  and  pray  to  God,  tliey  believe  that 
they  shall  certainly  come  into  heaven;  but  tliey  are  instructed  that  every  man  sufter 
death  successively  puts  oif  the  external  man,  and  the  internal  man  is  opened,  and  then 
the  man  is  known,  as  he  is  in  himself,  since  man  is  man  from  the  will  and  understand- 
ing, and  not  only  from  action  and  speech ;  and  that  thence  it  is,  that  man  can,  in  ex- 
ternals, appear  as  a  sheep,  althouffb  in  internals  he  is  as  a  wolf:  and  that  he  is  such, 
in  his  internal  man,  unless  he  explore  the  evils  of  his  will,  and  thence  of  the  intentiion 
and  repent  of  tliem  ;  besides  more.     n.  568. 

LVIII. 

That  every  love  breathes  forth  a  delight,  but  that  the  delights  of  loves  are  but 
little  felt  in  the  natural  world,  but  manifestly  in  the  spiritual  world  ;  and  that  in  thia 
they  are  sometimes  turned  into  odors ;  and  that  then  it  is  perceived  what  the  delighta 
are,  and  of  what  love ;  and  that  the  delights  of  the  love  of  good,  such  as  are  in  the 
heavena,  are  perceived  aa  fragrancea  in  gardena  and  flowei-beds ;  and  on  the  other 
hand,  the  delights  of  the  love  of  evil,  such  as  are  in  hell,  aa  stenches  and  stinks  from 
bogs  and  privies;  and  that,  because  they  are  so  opposite,  the  devils  are  tortured 
when  they  feel  any  sweet  odor  from  heaven,  and,  on  the  other  hand,  the  angels  are 
tortured  when  they  feel  slinking  ones  from  hell.  That  it  is  so,  was  confirmed  by  two 
examples.  It  is  from  thia  cause,  that  the  oil  of  anointing  was  prepared  from  aromot- 
ics,  and  that  it  is  said  concerning  Jehovah,  that  he  smelled  a  grateful  odor  from  the 
burnt- offerings ;  and  on  the  other  hand,  that  it  was  commanded  the  sons  of  Israel,  that 
they  Hhonld  carry  unclean  things  out  of  their  camp,  and  that  they  should  bury  llieii 
eiciements ;  for  their  camp  represented  heaven,  and  the  desert  out  of  it  represented 
heU.    n.569. 


^'cS'^ 


Indtx  of  the  Itelat.ui 


That  a  certain  novitiate  spirit,  who  in  the  world  meditated  much  concerning'  heavea 
Bad  hell,  desired  to  know  what  is  the  quality  of  the  one  and  the  other ,  and  that  it  waa 
3'iid  to  him  from  heaven, In<ju ire  what  delight  is,  and  tou  witi.  know.  Whero 
fore,  going  away,  he  inquired,  but,  among  spirits  merely  natural,  in  vain.  But  he  wai 
jud  to  three  companies,  in  order;  to  one,  where  they  explored  ends,  and  thence  were 
called  wisdoms ;  to  another,  where  they  investigated  causes,  and  tjienoe  were  called 
intelligences  ;  and  to  a  third,  where  tlioy  examined  effects,  and  thence  were  called 
sciences ;  and  by  the  latter  and  the  former,  he  was  instructed,  tJiat  every  angel,  spirit 
and  man  has  life  from  the  delight  of  his  love ;  and  that  the  wUl  and  thought  cannot 
move  at  all,  except  from  the  delight  of  some  love ;  and  that  this  is,  to  every  one,  that 
which  is  called  good.  And,  moreover,  that  the  delight  of  heaven  is  the  delight  of 
doing  good,  and  lliat  the  delight  of  hell  is  the  delight  of  doing  evil.  That  he  might 
bo  further  instructed,  6  devil  providentidly  ascended,  and,  before  him,  described  the 
delights  of  hell,  that  they  wore  tlie  delights  of  revenging,  of  committing  whoredom,  of 
defrauding  and  of  blaspheming;  and  that  those  things,  when  they  are  felt  there  as 
ndors,  are  felt  as  balsams ;  whence  he  called  them  the  dSights  of  their  nostrils,     n.  570. 

LX. 

That  there  was  seen  a  company  of  spirits  praying  to  God,  that  He  would  send  angels 
.0  instruct  them  concemine  various  tilings  which  are  of  faitli,  because  in  moat  things 
tliey  hesitated,  since  churcnes. differ  so  one  from  another,  and  all  their  ministers  say. 
Believe  cs  ;  we  are  the  ministers  op  God,  and  we  know.  And  liere  appeared 
angels,  whom  they  questioned  respecting  charity  and  faith,  respecting  repentance, 
respecting  regeneration,  respecting  God,  respecting  (he  immortality  of  the  soul,  and 
respecting  baptism  and  the  holy  supper;  to  each  of  which  the  angels  answered  so 
that  thny  fell  into  their  understanding ;  saying  further,  that  all  that  which  does  not  fall 
into  the  understanding  is  like  what  is  sown  in  the  sand,  which,  however  it  is  watered 
by  the  rain,  still  withers  away ;  and  that  the  understanding,  closed  up  from  religion, 
ao  longer  sees  any  thing  in  the  Word,  from  the  light  which  is  therein  from  the  Lord } 
yea,  that  if  one  reads  it,  be  becomes  more  and  more  blind  in  the  things  of  faith  and 
salvation,    n.  621. 

LXI. 

How  man,  when  he  is  prepared  for  heaven,  enters  it;  namely,  tiiat,  after  prepara- 
tion, he  sees  a  way  which  leads  to  the  society  in  heaven  in  which  he  is  to  live  to  eter- 
nity ;  and  that,  near  the  society,  there  is  a  gate  which  is  opened ;  and  that,  after 
entrance,  it  is  inquired  whotiier  there  is  in  him  similar  light  and  similar  heat,  that  is, 
liimilar  good  and  truth,  as  in  the  angels  of  that  society;  which  being  found  out,  he 
goes  about  and  inquires  where  his  house  is;  for  there  is  for  every  novitiate  angel  a 
new  house,  which  being  found,  he  is  received  and  numbered  as  one  among  them. 
But  those  in  whom  there  is  not  the  light  and  heat,  that  is,  the  good  and  tnith  of  heaven, 
have  this  hard  lot,  that,  when  they  enter,  they  are  miserably  tortured,  and  from  the 
torture  cast  themselves  down  headlong.  This  happens  to  them  from  the  sphere  of 
the  light  and  heal  of  heaven,  in  the  opposite  of  which  thoy  are ;  and  they  afterwards 
no  longer  desire  heaven,  but  are  consociated  with  their  like  in  hell.  Thence  it  is 
manifest,  that  it  is  vain  to  think  that  heaven  is  only  an  admission  from  favor,  and  that 
tiiose  who  are  admitted  enjoy  the  joys  there,  as  those  who,  in  the  world,  enter  into 
the  house  of  a  wedding,    n.  622. 

LXII. 

That  many,  who  believed  that  heaven  was  only  an  admission  from  favor,  and,  after 
admission,  eternal  joy,  by  permission  ascended  into  heaven ;  hut  that,  because  they 
could  not  bear  the  light  and  heat,  that  is,  the  faith  and  love  there,  they  cast  themselves 
down  headlong;  and  that  then  they  were  seen,  hy  those  who  stood  below,  as  dead 
horses.  Among  those  who  stood  below,  and  saw  them  thus,  there  were  hoys  with 
their  master ;  and  he  instructed  them  what  the  appearing  as  dead  horses  signified,  ani 
then  who  they  are  who  at  a  distance  appear  so ;  saying  that  they  are  those,  who,  when 
they  read  the  Word,  think  materially,  and  not  spiritually,  concerning  God,  concernins 
'he  aeiohbor,  and  concerning  heaven ;  and  that  those  tinnii  materially  concerning  Goa 
72 


-'^'iV^ 


S^IJ  i''  .df.r.  of  ike  Rdatipaj'. 

who  think  t'rom  person  concerning  essence;  concerning  ll;s  neighbor,  from  tliO  facE 
and  speech  concerning  quality;  and  concerning  heaven,  from  place  ctnceming  the 
state  of  love  there  ;  but  that  those  tliink  Bpiritually  who  think  concerning  God  from 
essence,  and  thence  concerning  person ;  concerning  the  neighbor  from  quality,  and 
thence  concerning  the  face  and  speech ;  and  concerning  heaven  from  the  state  of  love 
there,  and  Jhence  concerning  place.  And  afterwards  he  taught  them  that  a  horse 
signifies  the  understanding  of  the  Word;  and  because  the  Word,  with  those  who 
think  Bpiritually,  when  they  read  it,  is  a  living  letter,  that  therefore  those  appear,  at  a 
distance,  as  live  horses;  and,  on  tlie  other  hand,  because  the  Word,  with  those  who 
think  materially,  when  they  read  it,  is  a  dead  letter,  that  these,  therefore,  at  a  distance, 
appear  as  dead  horses,    n.  &&. 

LXIIL 

That  there  was  seen  an  angel,  with  a  paper  in  lus  hand,  upon  which  was  written, 
THB  Marriace  or  GOOD  AHD  TRUTH,  descending  from  heaven  into  the  world ;  and  it 
was  seen  that  that  paper  shone  in  heaven,  but,  in  its  descent,  aradiielly  less  and  less, 
until  neither  the  paper  nor  tlie  angel  appeared,  except  only  before  some  unlearned 
ones,  who  were  in  a  simple  heart :  before  tliese,  the  angel  explained  what  the  mar- 
riage of  good  and  truth  involves,  namely,  that  all  and  each  of  the  things,  in  the  whole 
heaven  and  in  the  whole  world,  contain  both  at  the  same  time,  because  good  and  truth 
in  the  Lord  God  the  Crealnr  make  one  ;  and  that,  therefore,  there  is  not  any  where 
given  any  thing  which  by  itself  is  §-oo6,  nor  any  thing  which  by  itself  is  true  ;  conse- 
quently, that,  in  each  and  evei^  thing,  there  is  a  marriage  of  good  and  truth,  and  in 
the  church,  a  marriage  of  charity  and  faith,  since  charity  is  of  good,  and  faith  ia  of 
truth.,    n.  6M. 

LXIV. 

That  when  I  was  in  profound  thought,  concerning  the  second  coming  of  the  Lord,  1 
saw  heaven,  from  the  east  to  the  west,  luminous,  and  heard  from  the  angels  a  glo- 
rification and  celebration  of  the  Lord,  but  from  the  Word,  as  well  the  prophetical  Word 
of  the  Old  Testament,  as  the  apostolical  of  the  New.  The  passages  themselves, 
by  which  the  gloriflcations  were  made,  may  be  seen  in  the  ReIvATJON.     n.  625. 

LXV. 

That,  mthenorth-eastemquarter,  there  are  Puces  of  ihstroctiom;  and  that  those 
who  receive  instructions  interiorly  are  there  called  disciples  of  the  Lord,  Once,  when 
I  was  in  the  spirit,  I  asked  the  teachers  there  whether  they  knew  the  universals  of 
heaven,  and  the  universals  of  hell ;  and  they  answered,  that  the  universals  of  heaven 
were  three  ioves ;  the  love  of  uses,  the  love  of  possessing  the  goods  of  the  world  from 
the  love  of  doing  uses,  and  truly  conjugial  love ;  and  that  the  universals  of  hell  we(e 
three  loves  opposite  to  those  three,  which  are  the  love  of  ruling  from  the  love  of 
self,  the  love  of  possessing  the  goods  of  others  from  the  love  of  self^  and  acortatory 
love.  It  ia  described,  afterwards,  what  the  first  ikfermal  love  js,  which  la  the 
LOVE  OF  RULiNB  FROM  THE  LOVK  OF  SELF  J  that  it  is  such  with  the  laity,  that,  when 
the  reins  are  given  to  it,  they  wish  to  rule  over  all  things  of  the  world,  and,  with  the 
clergy,  that  tliey  wish  to  rule  over  all  things  of  heaven.  That  ttiere  is  such  fantasy 
with  those  who  are  in  that  love,  was  conflrmed  by  the  like  in  bell,  where  such  are 
together  in  a  certain  valley,  who  entertain  their  minds  with  the  fantasies  that  they 
are  emperors  of  emperors,  or  kings  of  kings ;  and  elsewhere  that  they  are  gods ;  and ' 
it  was  seen,  that,  at  the  sight  of  these,  the  former,  who  were  of  so  lofty  a  mind,  fell 
upon  their  knees  and  adored.  That  afterwards  1  spoke  with  two,  one  of  whom  was 
the  prince  of  a  cert^n  society  in  heaven,  and  another  who  was  the  high-priest  there ; 
who  said,  that,  with  those  in  that  society,  there  m-e  magnificent  and  splendid  things, 
because  their  love  is  not  from  the  love  of  self,  but  from  the  love  of  uses ;  and  that  they 
are  surrounded  with  honors,  and  that  they  accept  them,  not  for  the  sake  of  themselves, 
but  for  the  sake  of  the  good  of  obedience.  I  then  asked  them,  "  How  can  any  one 
know  whether  he  does  uses  from  the  love  of  self  or  of  (he  world,  or  from  the  love  of 
uses,  since  all  the  three  do  uses  ?  Let  it  he  supposed  that  there  is  a  society  composed 
of  mere  satans,  and  a  society  composed  of  mere  angols,  and  I  can  imagine  that  the 
eatans,  from  the  love  of  self  and  the  world,  would  do  as  many  uses  in  their  society  an 
the  angels  would  in  theirs :  who,  then,  can  know  from  which  love  the  uses  are  ?"     To 


io,i.cb,Goo>^lc 


Index  of  the  Relations.  671 

this  the  prince  and  priest  replied,  that  "Satana  do  uries  for  the  sake  of  fame,  tliit  thej 
may  be  raised  to  honors  and  gain  wealth,  but  angeis  do  usee  for  the  sake  of  uses ;  hul 
tlieae  are  discriminated  from  those  especially  by  thia,  that  every  one  who  believes  in 
the  Lord,  and  shuns  evils  as  sins,  does  uses  from  the  Lord,  and  thus  from  the  love  ot 
uses ;  but  that  every  one  who  does  not  believe  nor  shun  evils  as  sins,  does  uses  from 
himself  and  for  the  salie  of  himself,  Uius  from  the  love  of  self  and  the  world.""    n.661. 

LXVT. 

That  I  entered  a  certain  grove,  and  saw  two  angels  conversing  together.  I  went 
up  to  tliem,  and  they  were  speaking  of  the  lust  of  possessing  all  Uiings  of  the  world; 
and  that  many,  who  in  actions  appear  moral  and  in  conversation  rational,  are  in  the 
madness  of  that  lust ;  and  that  that  hist  ia  turned  into  fantasies  with  those  who  indulge 
their  ideas  concerning  it.  And  because  every  one  ia  permitted  to  delight  himself  in 
his  fantasy,  in  the  spiritual  world,  provided  he  does  no  evil  to  another,  that  there  are 
also  congregations  of  such  in  the  lower  earth ;  and  because  it  was  known  where  they 
were,  we  descended  and  went  in  to  them ;  and  we  saw  that  they  were  sitting  at  tables, 
upon  which  there  was  a  great  plenty  of  golden  coin,  saying  tliat  that  was  the  wealth 
of  all  in  the  kingdom;  but  it  was  only  an  imaginary  vision,  which  is  called  fantasy, 
by  which  they  made  that  appearance.  But  when  it  was  said  to  them  that  they  wore 
insane,  being  turned  away  from  the  tables,  they  confessed  that  it  was  so ;  but  because 
that  vision  exceedingly  delighted  them,  they  could  not  do  otherwise  than  go  in  by 
turns,  and  favor  the  allurements  of  their  senses.  To  this  they  added,  that  if  any  one 
steals  from  anotlier  his  goods,  or  does  any  other  evil,  he  falls  down  into  some  prison 
uu'lpr  them,  and  is  kept  there  to  labor  for  food,  clothing,  and  some  little  pieces  of 
money  ;  and  if  they  also  do  evil  there,  they  are  deprived  of  those  things  and  punished 
n.663. 

LXVIL 

There  was  heard  a  dispute  between  an  ambassadoi  of  a  kingdom  and  two  priests, 
Whether  Intellioewce  and  Wisdom,  a^d  thus  also  Prudence,  were  from 
Go»,  OR  WHETHER  FROM  MAN.  But  it  was  percelved  by  some  angels,  that  the  pi-iests 
inwardly,  in  themselves,  believed  in  like  manner  as  the  ambassador,  namely,  that  intel- 
ligence and  wisdom,  and  thence  prudence,  were  from  man;  wherefore,  that  it  might 
be  made  manifest,  the  ambassador  was  requested  to  take  off  the  garments  of  his  office, 
and  to  put  on  the  garments  of  the  sacerdotal  ministry ;  which  being  done,  the  ambassa- 
dor b';gan  to  confirm,  by  many  things,  that  all  intelligence,  and  also  prudence,  is  from 
God.  And  afterwards  the  priests  aiso  were  requested  to  take  off  their  garments,  and 
to  put  on  the  garments  of  political  ministers ;  which  being  done,  the  priests  spoke 
from  their  interior  self,  saying  that  all  intelligence  and  prudence  is  from  man.  The 
cause  of  their  speaking  so  was,  because  a  spirit  thinks  himself  to  be  such  as  the  gar- 
nient  on  him  is.  After  this,  tJiose  three  became  cordial  friends ;  and,  as  tliey  con- 
versed together,  they  went  the  way  which  tended  downwards;  hut  afterwards  I  saw 
them  returning,     n.  663. 

LXVIIL 

It  is  treated  first  of  those  who  In  the  Word  ate  called  the  Elect  ;  and  that  tiiey 
are  those,  who,  after  death,  are  found  to  have  lived  a  life  of  charity,  and  are  separated 
from  those  who  have  not  lived  that  life,  and  thus  who  are  then  elected,  and  prepared 
for  heaven.  Wherefore,  to  believe  only  some,  before  their  nativity  or  after  it,  to  be 
elected  and  predestinated  to  heaven,  and  not  all,  because  all  are  called,  would  be  to 
accuse  God  of  the  inability  of  saving,  and  also  of  injustice,    n.  664. 

LXIX. 

By  a  certain  new  comer  it  was  smd  in  heaven,  that  no  one  in  the  Christian  world 
knows  what  Coksciehce  is ;  and,  because  the  angels  did  not  believe  it,  they  said  to 
a  cert^u  spirit  that  he  miglit,  with  a  trumpet,  call  together  the  intelligent,  and  asb 
them  whether  they  know  what  conscience  is.  And  so  it  was  done ;  and  they  came, 
and  among  thpm  there  were  politicians,  scholars,  physicians  and  priests.  And  tiien, 
first,  the  Politicians  were  asked  what  conscience  was.  They  answered,  that  it  was 
nain  from  fear,  entertained  before  or  afterwards,  of  the  loss  of  honor  or  wealth ;  or 


bv  Cookie 


572  Index  uflhe  Itelattons. 

that  it  was  from  a  melancholic  humor  arising  from  undigested  thii  gs  in  the  stomach; 
beaiilea  more.  Aftenvarda,  they  asked  tlie  Scholars  wlmtthey  knew  about  conscience. 
Thev  answered,  that  It  was  sadness  and  anxietj"  infesting  U»e  body,  and  thence  tiie 
head,  or  the  head  and  thence  the  body,  from  various  causes,  especially  from  this,  that 
they  applied  the  mind  to  one  thing  only,  which  is  done  especially  when  the  reignint 
lovo  suffers ;  whence  sometimes  are  fantasies  and  deliriums,  and  with  some  brain-sicl 
scruples  in  religious  matters,  which  are  called  remorse  of  conscience.  After  these,  the 
PflrsieiABS  were  asked  what  conscience  was.  And  they  said,  that  it  was  only  a  pain 
arising  from  various  diseases,  which  in  abundance  they  enumerated ;  and  that  they  had 
cured  many  by  means  of  drugs.  The  diseases  from  which  the  pains,  wliich  are  called 
those  of  conscience,  are  derived,  may  be  seen  enumerated  in  the  Relation.  At  last 
the  Priests  were  asked  what  conscience  was.  They  said,  that  it  was  the  same  with 
contrition,  which  precedes  fwth,  and  that  they  had  cured  it  by  the  gospel ;  and,  more- 
over, that  there  are  conscientious  persons  of  every  religion,  true  as  well  as  fiinatical, 
who  make  to  themselves  scruples  in  the  things  of  salvation,  also  in  things  indifferent. 
The  angels,  from  hearing  these  things,  perceived  the  truth,  that  no  one  knew  what 
conscience  was ;  wherefore,  they  sent  down  one  from  them  to  teach.  He,  standing  in 
the  midst  of  them,  said,  that  conscience  was  not  any  pain,  as  they  all  imagined,  but 
that  it  was  a  life  according  to  religion ;  and  that  that  life  is  especially  with  those  who 
are  in  the  faith  of  charity;  and  that  those  who  have  conscience  speak  from  the  heart 
what  they  speak,  and  do  from  the  heart  what  they  do,  which  he  also  illustrated  by 
examples.  Wherefore,  when  it  is  said  of  any  one  that  he  has  a  conscience,  it  is  meant 
that  he  is  just;  and  conversely.  These  things  being  said,  those  who  were  called 
together  divided  themselves  into  four  phalanxes:  those  who  understood  and  favored 
the  words  of  the  angel  passed  over  into  one ;  those  who  did  not  understand,  but  still 
favored,  into  anoiJier ;  those  who  would  not  understand,  saying  to  each  other,  "  What 
have  we  to  do  with  conscience  ?"  into  a  third ;  and  those  who  scoffed,  saying,  "  What 
■  is  conscience  but  a  blast  of  wind?"  into  the  fourth.  After  tiiis,  the  two  latter  pha 
lanxes  were  seen  to  go  aside  to  the  left,  and  the  two  former  to  liie  right,    n.  6(i5. 

LXX. 

That  1  wasled  to  the  place  where  the  ancient  sophists,  who  were  in  Greece,  resided, 
which  place  they  called  Parnassium ;  and  it  was  s^d  to  me,  that  once  in  a  while  they 
send  out  some  for  the  purpose  of  calling  to  them  some  new  comers  from  the  world, 
and  of  inquiring  something  about  wisdom,  how  it  is  at  this  day  on  earth.  And  then  two 
from  the  Christians  were  found  and  brought, who  were  presently  asked,  "  What  mews 
FAOK  the  earth  ?"  And  they  answered,  that  this  there  was  new  ;  that  they  had  found 
men  in  the  woods,  perhaps  left  there  in  early  childhood ;  and  that  they  appeared 
&om  the  face,  indeed,  as  men,  but  that  still  they  were  not  men ;  and  that  from  them 
they  concluded  in  the  world,  that  man  was  no  more  than  a  beast,  only  that  he  could 
articulate  sound,  and  thus  speak ;  and  that  a  beast  could  in  like  manner  become  wise,  if  it 
were  endued  with  the  faculty  of  expressing  articulate  sounds;  besides  more.  The 
sophists,  from  hearing  these  things,  concluded  many  things  concerning  wisdom,  what 
changes  it  had  undergone  since  their  times,  especially  Irom  this,  that  they  do  not 
know  the  distinction  between  the  state  of  man  and  tlie  state  of  a  beast,  and  not  even 
that  man  is  only  bom  the  form  of  a  man,  and  that  by  instructions  he  becomes  man, 
and  iiuch  a  man  as  the  instructions  he  receives ;  and  that  he  becomes  wise  from  truths, 


faculty  for  knowing,  understanding,  and  becoming  wise,  in  ordetthathemay  bi 
ject  into  which  God  might  inspire  wisdom,  from  die  first  degree  of  it  to  tlie  highest; 
saying  further,  that  fi^m  the  new  comers  they  comprehended,  that  wisdom,  which  in 
their  time  was  in  its  rising,  is  at  this  day  in  its  setting.  Afterwards,  they  instructed 
the  new  comers  whence  it  is  that  man,  created  a  form  of  God,  could  be  turned  into 
the  form  of  the  devil.  But,  concerning  tlie  latter  and  the  former,  the  Relation  may 
be  seen.    n.  602. 

LXXL 

That  there  was  again  a  meeting  appointed,  in  the  place  where  the  ancient  sophists 
were,  since  Ihey  had  heard  from  the  emissaries  that  they  had  found  three  new  comers 
from  the  earlli,  one  who  was  a  priest,  another  who  was  a  politician,  and  a  third  who 
was  a  philosopher;  who  were  brought  up  and  presently  asked,  What  hews  from 


lostecb,  Google 


Index  of  (he  Rdatwm. 

;  that  they  had  heard  that  a 
and  that  he  relates  many  thir  ^ 
ing' their  state,  and  among  them  that  man  lives  equally  a  man  after  death,  with  the 
diflerince  only,  that  he  is  then  clothed  with  a  spiritual  body,  but  before  with  a  materia, 
body.  On  hearing  which,  they  aaked  the  Priest  what  he  had  thought  about  those 
things  on  earth.  He  replied,  that  because  he  had  believed  that  man  was  not  to  live  a 
man  before  the  day  of  the  last  judgment,  he,  with  the  rest  of  bis  order,  supposed  his 
relations  to  have  been  visions,  and  afterwards  fictions,  aaid  that  at  last  he  hesitated. 
Then  he  was  asked,  whether  the  inhabitants  of  the  earth  could  not  see,  from  reason, 
that  man  lives  a  man  after  deatJi,  and  thus  dissipate  the  paradoxical  notions  concerning 
the  state  of  souls  in  the  mean  time,  which  are,  that  souls  in  the  mean  time  fly  about 
like  winds  in  the  universe,  and  continually  expect  the  last  judgment,  that  they  may 
coalesce  with  their  bodies ;  which  lot  would  be  worse  than  the  lot  of  any  beast.  To 
which  the  priest  replied,  that  they  say,  but  they  do  not  convince ;  and  that  they 
ascribe  the  coalition  or  reunion  of  souls  with  their  bodies  and  skeletons  in  the  sepul- 
chre, to  the  omnipotence  of  God ;  and  when  they  name  omnipotence,  and  also 
faith,  all  reason  is  banished.  Afterwards,  the  Politician,  being  questioned  respect- 
ing the  things  heard,  replied,  that  in  the  world  he  could  not  believe  that  man  would 
live  aflier  death,  since  all  of  man  lies  dead  in  the  sepulchre,  and  thus  that  that  man 
saw  spectres,  and  believed  that  they  were  angels  and  spirits ;  but  that  now,  for  the 
first  time,  he  was  convinced,  by  the  senses  themselves,  that  ho  lives  a  man  as  before, 
and  that  he  was  therefore  ashamed  of  his  former  thoughts.  The  Philosopher  related 
very  similar  things  respecting  himself,  and  respecting  some  of  his  school ;  and  more- 
over, that  he  referred  those  things  which  he  had  heard,  respecting  the  thingsseenand 
heard  by  that  man,  among  the  opinions  and  hypotheses  which  he  had  collected  from 
tlie  ancients  and  moderns.  On  hearing  these  things,  the  sophists  were  astonished, 
especially  that  Christians,  who  are  in  light  above  others  from  revelation,  should  be  in 
such  thick  darkness  respecting  their  life  after  death ;  when  yet  we,  and  the  wise  men 
of  our  time,  knew  and  believed  that  life ;  saying  further,  that  they  observed  that  the 
light  of  wisdom,  since  that  age,  had  let  itself  down  from  the  interiors  of  the  hrain,  even 
to  the  mouth  under  the  nose,  where  it  appears  as  the  brightness  of  the  lip,  and  thence 
the  speech  of  the  mouth  as  wisdom.  To  these  things,  some  of  the  tyros  added  this : 
"  O  how  stupid  are  the  minds  of  the  inhabitants  of  tlie  earth  at  this  day !  I  wish  we 
liHU  here  the  disciples  of  Heraclitus,  who  laughed  at  every  thing,  and  the  disciples  of 
Democritus,  who  wept  at  every  thin^,  and  we  should  hear  much  laughing  and  much 
weeping,"  After  this,  there  were  given  to  the  new  comers  copper  plates,  on  which 
hieroglyphics  were  engraved,  and  they  departed,     n.  G93, 

LXXII, 

That  new  comers  from  the  world  were  found,  and  were  brought  to  the  city  under 
Parnassium,  and  asked.  What  news  raoM  the  earth?  And  they  answered,  that  in 
the  world  they  had  believed  that  after  death  there  would  be  aii  entire  rest  from  labors, 
and  yet  they  heard,  when  they  were  coming  hither,  that  there  are  here  administrations, 
offices  and  employments,  as  in  the  former  world,  and  thus  that  there  is  not  rest.  To 
this  the  wise  ones  there  replied,  "Thus  you  believed  that  now  you  are  to  live  in  mere 
idleness,  when  yet  from  idleness  are  produced  languor,  torpor,  stupor  and  sleep  of  the 
mind,  and  thence  of  the  whole  body,  which  are  death  and  not  life.  And  then  they 
were  led  around  in  the  city,  and  to  the  administrators  and  workmen ;  on  seeing  which, 
they  wondered  that  there  should  be  such  tilings,  when  yet  they  also  believed  that 
there  would  bo  some  empty  piace,  in  which  souls  are  to  live  before  the  new  heaven 
and  new  earth  exist.  And  they  were  instructed  that  all  the  things  which  here  appear 
before  the  eyes  are  subatantia.1,  and  are  called  spiritiiai,  and  that  all  things  in  the 
former  world  are  material,  and  are  called  natural ;  and  that  this  distinction  is,  because 
Ihey  are  from  another  origin ;  namely,  that  al!  things  which  are  in  this  world  exist  and 
subsist  from  a  sun  which  is  pure  love,  and  all  things  which  are  in  that  world  exist 
from  a  sun  which  is  pure  fire.  And,  moreover,  they  were  instructed  that  in  this  world 
there  are  not  only  administrations,  but  also  studies  of  every  kind,  and  also  writings 
and  books.  The  new  coiners  were  gratlfled  by  these  instructions  ;  and  wlien  they 
wero  going  away,  there  came  Bome  virgins  with  pieces  of  embroidery  and  netting, 
llie  works  of  their  own  hands,  and  gave  these  to  them ;  and  they  sung  before  them  an 


h,  Google 


574  Index  of  th^  Relations. 

ode  whicii  expressed,  with  ang-elic  meiorfy,  tlie  afFectjon  of  the  works  of  use  with  its 
UeligliM.     n.  694. 

LXXIIl. 

I'bat  I  WBB  introducod  into  an  assembly  where  some  of  the  ancient  philosophers 
were  present,  and  was  asked  what  they  knew  in  my  world  concerning  Ihflux. 
To  which  I  answered,  that  they  knew  of  no  other  than  of  an  influx  of  the  light  and 
lieat  of  their  sun  into  the  things  which  are  of  nature,  as  well  into  those  which  arc  ani- 
mate as  into  those  which  are  Inanimate,  and  that  they  did  not  know  any  thing  at  all 
of  the  influx  of  the  spiritual  world  into  the  natural,  when  yet  from  that  influx  are  all 
the  wonderful  things  which  are  beheld  both  in  the  animal  kingdom  there,  and  also  in 
the  vegetable  kingdom,  which  are  In  part  recounted :  and  because  they  do  not  know 
this  influx,  they  confirm  themselves  in  favor  of  nature,  and  become  naturalists, 
and  at  length  atheists,     n.  695 

LXXIV. 

That  I  spoke  with  the  followers  of  Aristotle,  Descartes  and  Leibnitz,  concerning 
PHYSICAL  Influx,  occasional  Imf'lvx,  anv  fheestablieeed  Hakmonv;  and  1 
heard  how  each  confirmed  his  hypothesis  ;  and  since  they  were  not  able  to  look  into 
that  subject  with  the  understanding,  above  confirmations,  but  only  below  them,  they 
ended  the  dispute  by  lot,  which  came  out  in  favor  of  Bpiritnal  influx,  which,  in 
part,  coincides  with  occasional  inBux.    «.  696. 

LXXV. 

That  I  was  brought  into  a  certain  gymnasium,  in  which  the  young  are  initiated 
Into  various  things  which  are  of  wisdom,  which  was  done  by  the  discussion  of  some 
subject,  which  was  proposed  by  the  president  there :  and  the  subject  of  discussion 
then  was.  What  is  the  Sodl,  ano  of  what  quality?  There  was  a  desk  into 
which  those  ascended  who  were  about  to  answer.  And  presently  Onf.  ascended, 
saying,  "  That  no  one  since  the  creation  of  the  world  has  been  able  to  find  out  what 
the  soul  is,  and  of  what  quality ;  but  because  they  knew  that  the  soul  was  in  man,  it  was 
inquired  whereabouts  it  was ;  and  that  there  was  one  who  thought  that  it  resides  with 
man  in  a  certain  little  gland,  which  is  called  the  pineal  gland,  and  sits  between  the 
two  br^ns  in  the  head ;  and  that  he  believed  this  at  first ;  but  because  it  was  rejected 
by  many,  he  also  afterwards  receded."  After  this.  The  Secohb  ascended,  and  said, 
"  That  he  believed  that  the  seat  of  the  soul  was  in  the  head,  since  the  understanding 
is  there :  but  because  he  could  not  divine  where  it  resided  there,  he  acceded  now  tu 
the  opinion  of  those  who  said  that  its  seat  was  in  the  three  ventricles  of  the  brain; 
now  to  that  of  those  who  said  it  was  in  the  striated  bodies  there;  now  to  that  of  those 
who  siud  that  it  was  in  the  medullary  or  cortical  substance ;  and  now  to  that  of  those 
who  said  that  it  was  in  the  dura  mater;"  to  which  he  added,  "  that  he  left  it  to  every 
one  to  think  what  he  likes."  The  Tkikd,  ascending,  stud,  "  That  the  seat  of  the  soul 
was  in  the  heart  and  thence  in  the  blood;"  and  this  he  confirmed  from  the  Word, 
where  it  is  said,  hecai  and  totd.  Tbe  Focrth,  afterwards  asceuding,  said,  "  That 
from  his  childhood  he  had  believed,  with  the  ancients,  that  the  soul  was  not  in  one  part 
but  in  the  whole,  because  it  is  aspiritual  substance,  of  which  place  cannot  be  ]^edicat 
ed,  but  impletion ;  and  also  because  by  soul  is  also  meant  life,  and  life  is  in  the  whole." 
The  Fifth,  ascending,  said,  "That  he  believed  the  soul  to  be  something  pure,  like 
air  or  ether,  and  that  he  believed  this,  because  they  supposed  that  the  soul  would  he 
such  ailer  it  is  separated  from  the  body."  But  because  the  wise  ones  in  tlie  orchestra 
perceived  that  none  of  them  knew  what  the  soul  was,  they  requested  the  president, 
who  had  proposed  that  problem,  to  descend  and  teach.  He,  therefore,  descending,  said, 
"  That  the  soul  was  the  very  essence  of  man,  and  because  an  essence  without  a  forin 
.d  not  any  thing,  that  the  soul  is  the  form  of  the  forms  of  man ;  and  that  this  form  is 
the  truly  human  form,  in  which  wisdom  with  its  perceptions,  and  love  with  its  affec- 
tions, universally  reside  ;  and  because  you  believed  in  the  world  that  you  would  be 
souls  after  death,  you  are  now  souls;"  besides  more.  And  this  was  confirmed  by  this 
declaration  in  the  book  of  Creation ;  Jehovah  breathtd  into  the  nostrils  of  Adam  the 
sijpi.  or  LIVES,  and  mon  was  made  into  a  Mvi.ve  sodl.  Gen.  ii.  7.     n.  61)7. 


i/GoogIc 


hidex  of  the  Relationt 

LXA'V'I, 

That  there  was  seen  an  angel  with  a  trumpet,  by  b 
celebrated  for  erudition  among  Christiana,  that  they  m 

believed  in  the  world,  concerning  the  Joys  or  Hkaven,  una  concerning  F.VEBTiii. 
Happiness.  This  waa  done,  because  it  was  said  in  heaven,  that  no  one  in  the  Chl.s- 
tjan  world  knew  any  thing  about  them.  And  after  about  an  hour,  there  were  seen  six 
companies  coming  from  the  learned  Christians,  who  being  asked  what  they  had  known 
about  the  joys  of  heaven  and  about  eternal  happiness,  The  First  Company  said, 
That  they  believed  there  would  be  only  an  admission  into  heaven,  and  then  into  its 
festive  joys,  as  one  is  admitted  into  the  house  of  a  wedding  and  into  its  festivities. 
AmoTKER  Company  said.  That  they  believed  there  would  be  most  pleasant  intercourse 
and  most  agreeable  conversations  with  angols.  The  Tniao  Company  said,  That  thej 
believed  there  would  be  feasts  with  Abraham,  Isaac  and  Jacob.  The  Fourth  Com- 
pany said,  Thattiiey  believed  them  to  be  paradisiacal  delights.  The  Pjfth  Company 
That  there  would  be  supereminent  dominions,  most  opulent  riches,  and  more  than  roya 
magnificence.  The  Sixth  Company,  That  there  would  he  a  glorification  of  God  ana 
a  festival  enduring  for  ever.  That,  therefore,  those  learned  ones  might  know  whether 
those  things,  which  they  had  believed  to  be  the  joys  of  heaven,  were  so,  it  was  given 
them  to  enter  into  those  tlieir  joys,  and  to  each  company  by  itaelf,  in  order  that  they 
might  learn,  by  lively  experience,  whether  the  joys  were  imaginary,  or  whether  real. 
This  is  the  case  with  moat  who  come  from  the  natural  world  into  the  spiritual, 
n.  731,  732,  733. 

And  then,  presentiy,  that  company,  which  had  supposed  the  joys  of  heaven  to  be 
most  pleasant  intercourse  and  agreeable  conversations  with  angels,  was  let  into  the 
joys  of  their  imagination ;  but  because  they  were  external  joys,  and  not  internal, 
after  gome  days  they  were  affected  with  weariness,  and  departed,     ii.  734. 

Afterwards,  those  who  had  believed  that  the  joys  of  heaven  were  feasts  with  Abra- 
ham, Isaac  and  Jacob,  were  let  into  things  similar  to  them ;  hut  because  they  per- 
ceived that  those  joys  were  only  external,  and  not  internal,  they  became  weary,  and 
went  away.    n.  735. 

The  like  was  done  with  those  who  had  believed  the  joys  of  heaven  and  eternal 
happiness  to  consist  in  supereminent  dominions,  most  opulent  riches,  and  more  than 
royal  magnificence,    n.  736. 

liihewise,  also,  with  those  who  had  believed  heavenly  joys,  and  thence  eternal 
t.appiness,  to  be  paradisiacal  delights,     it.  737. 

Likewise,  afterwards,  with  those  who  had  believed  heavenly  joys  and  eternal  hap- 
piness to  be  a  perpetual  glorification  of  God,  and  a  festival  enduring  for  ever.  These 
at  length  were  instructed  what  is  meant  in  the  Word  by  the  glorification  of  God. 
...  738. 

Finally,  the  like  waa  done  with  those  who  had  believed  that  they  should  come 
into  heavenly  joys  and  eternal  happiness,  if  they  were  only  admitted  into  heaven ;  and 
that  they  should  then  have  joys,  in  like  manner,  as  those  do  who  enter  into  the  house 
tdding,  and  then,  at  the  same  time,  into  festivities.  But  because  it  was  shown 
1,  hyU'    \       .     '         .    '       '     '  '  ■  -      -  - 

the  other  hand,  heaven  is  torture  to  those  who  have  led  a  contrary  life,  they  with- 
drew, and  consociated  themselves  with  their  like,    n.  73!). 

Since  it  was  perceived  by  the  angels  that  as  yet  none  in  the  natural  world  knew 
what  the  Joys  of  heaven  are,  and  thence  what  eternal  happiness  is,  it  was  said  to  the 
angel  of  the  trumpet,  that  he  should  choose  ten  from  those  who  had  been  called 
together,  and  introduce  them  into  a  society  of  heaven,  that  they  might  see  with  their 
eyes,  and  perceive  with  their  minds,  what  heaven  is,  and  what  the  joys  there  are  ;  and 
so  it  was  done.  And  after  admission,  it  waa  first  given  them  to  see  the  magnificent 
palace  of  the  prince  there,  n.  740.  Then  the  paradise  near  it.  n.  741,  Afterwards, 
the  prince  himself  and  his  grandees  in  splendid  garments,  ti.  742.  Then,  being  in- 
vited to  the  table  of  the  prince,  they  saw  such  an  entertainment  as  no  eye  had  ever 
seon  on  earth ;  and  at  the  table  they  heard  the  prince  instructing  concerning  heaven- 
ly joys  and  eternal  happiness,  that  they  essentially  consist  in  internal  blessedness, 
and  from  this  in  external  enjoyments ;  and  that  internal  blessedness  derives  its  essence 
from  the  afli-ctioii  of  use,  n.  743.  After  dinner,  by  command  of  the  prince,  some 
wise  ones  of  the  society  were  sent  for,  who  fully  instructed   them  what  and  whencs 


ly  lively  experience,  that  in  heaven  there  are  no  joys,  except  for  those  who  ' 
have    lived  the  life  of  heaven,  that  is,  the  life  of  charity  and  faith ;    and  that,  o 


.,gk 


616  Fndcx  of  the  Rdations. 

internal  blesaadnesa  is,  which  is  eternal  happiness ;  and  lliat  this  causes  external  en- 
joyments to  be  joys ;  besides  more  concerning  the  latter  and  the  former,  n.  745, 746, 
After  these  thinffs,  it  was  given  them  to  see  a  wedding  in  that  heaven,  of  ivhicli  n, 
747  *o  74!).  And  final'y,  to  hear  preaching,  n.  750,  751.  All  which  being  seen  and 
hesrd,  full  of  knowledge  concerning  heaven,  and  joyful  in  heart,  they  descended,  n.  753. 

LXXVII. 

Il  in  treated  there  of  Revelation.  That  it  has  pleased  the  Lord  to  manifest  Him- 
self to  me,  and  to  open  the  interiors  of  my  mind,  and  thus  to  give  me  to  see  the  things 
which  are  in  heaven  end  hell ;  and  that  thua  he  had  disclrae a  secrets  which,  in  excel- 
lence and  dignity,  exceed  all  the  secrets  hitherto  disclosed ;  which  are,  I.  That  in  all 
and  every  thing  of  the  Word,  there  is  a  Spiritual  Sehse,  which  does  not  appear  in  the 
sense  of  the  letter ;  and  that,  therefore,  tlie  Word  was  written  by  the  correspondences 
of  spiritual  things  with  natural.  IL  That  the  Corresfondekces  themselves,  such 
as  they  are,  have  been  manifested.  IIL  And  also  concerning  the  Life  of  men 
AFTER  DEATH.  IV.  Concerning  Heaven  and  Hell,  what  the  one  is,  and  what  the 
other  is;  and  also  concerning  Baptism  and  the  Holt  Supper.  V.  Concerning  the 
Sun  in  the  spiritual  world,  that  it  is  puce  love  from  the  Lord,  who  Is  in  the  midst  of 
it,  from  which  the  proceeding  light  is  wisdom,  and  the  proceeding  heat  is  love ;  and 
thus  that  faith  and  charity  is  tlience  ;  and  that  all  things  which  proceed  thence  are 
spiritual,  and  thus  alive ;  and  that  the  sun  of  the  natural  world  is  pure  fire,  and  thence 
that  all  things  which  are  from  this  sun  are  natural,  and  thus  dead.  VI.  That  there 
are  three  de^es  hitherto  unknown.  VII,  And,  moreover,  concerning  the  Last 
Jddobiekt.  That  the  Lord  the  Savior  is  the  God  of  Heavem  and  Eabth 
Concerning  the  New  Church  and  its  Doctrine.  Concerning  the  Inhabitants 
OF  THE  Planets,  and  concerning  the  Earths  in  the  universe.  ».  846.  VIII.  More- 
over, concerning  Conjucial  Love  ;  and  that  it  is  spiritual  with  the  spiritual,  natural 
with  the  naturd,  and  carnal  with  adulterers,  n.  847.  IX.  That  it  was  intuitively  per- 
ceived by  the  angels,  that  although  those  secrets  are  more  excellent  than  the  secreta 
hitherto  disclosed,  still,  by  many  at  this  day,  they  are  regarded  as  trifles,  u.  848.  That 
tliere  was  heard  amurmur  from  some  in  the  lower  earth,  that  they  should  not  believe  those 
tilings,  unless  Miracles  were  done ;  hut  that  they  received  answer,  that  by  miracles 
they  would  not  believe  any  more  than  Pharaoh  and  tiie  Egyptians  ;  nor  any  more  than 
the  posterity  of  Jacob,  when  they  danced  around  the  golden  calf  in  the  desert ;  nor 
any  more  than  the  Jews  themselves,  when  they  saw  flie  miracles  done  by  the  Lord 
himself,  n.  849.  XI.  Finally,  why  the  Lord  revealed  those  secrets  to  me,  and  not 
rather  to  any  one  of  the  ecclesiastical  order,     n.  850. 

That  the  things  contained  in  the  Relations  which  are  after  the  chapters  are  true  1 
and  that  simiiar  ih.ngs  were  seen  and  heard  by  the  prophets  before  the  coming  of 
the  Lord,  ara,  s^inJir  things  by  the  apostles  after  his  coming,  .is  by  Peter,  Paul  and 
especiaLy  oy    jhii  ,n  s>.e  Revelation ;  which  tilings  are  recounted  n.  SSL 


i/GoogIc 


INDEX. 


XA«  Jigara  r^er  to  the  li-amben,  ind-ading  the  lu^a,  and  notloSie  pagei. 


siroyert  dT  Lhe  Ubmn 
IS!;  andtllOHIrtiDil 

Icutli  tij  MlH.  Dulfl 
il  DiK  nfilBsi]  and  n 


J62.    Tbe  abou  whloh  aerlftlD  BplrilqmAlie  DrtheEoqimllnl 
cuilon  wi^  tJi«  bBATeiiK  bj  the  rwdln^  uf  iLiq  Woi4,  2S& 

modular  to  the  Lord  hlDudi;  iluee  he  *Ie  Uie  Kuuier  am 


I  anit  ^>p]I«kt1oii  t<veUJi 


bflApplie 


able  nilliDqt  revelKllOD.  IL  ^w  ACknovledgiDenb  J&  mAda, 
vrbtoh  Ift  oaUed  rAiTB.  VSL  The  uhoowIw&Dieiib  If -^''  *■" 
Tinrd  1i  tha  Bon  oT  QoA  it  Ihs  flrrt  poTnt  dF  tUui  ]u  tbfl 

HE  to  bi«  aeliaeiirledfiment  of  God  Bud  h]>  worsblp  o.  — , 
;]€.  Btata  of  mHn  Who  ia  hi  knovlfld^eB  CDncemlaf  Oad, 
^il  not  Id  tbfl  Inlerlor  aelcnevledKnient  of  Ood,  4jr  *"- 
nhalov«ahlniBelf,Drtl»  world  above  all  Ihiirii^s.  does 

^e  kiwer  HClon  of  the  mlD^  Deanr  lo  the  BenBcs'of  tha 
hady.  and  the  higher  wtoD  la  further  Uma  them,  iS/L 
All  the  tldng*  tlut  proraed  from  man,  whether  H  he  aotion 
or  epeeeh.  muke  Vm  men  ud  Are  the  miba  hlmielf,  77fi>  In 
Bomelhlnff  oetlTe  nhleh  aeU,  and  Bomelhlnff  pruelve  whieh 


ih»tw 

era  Ihere  aie 

™i'nKe",^ 

lU;.,^-,!™-.!, 

imuihoeel 

.e.tegelhe(«. 

I  kSB  P^ 

E.-See  Atm 

irr.— The  « 

lUiitr  of  loye 

^•%e>  the  sen 

ightE 

well',  4 

l!    The  Into 

•'.-ra 

To  A 

TarHiinitL 

.Lii,  89,  316, 

171.  387. 

«??s 

^H^Tllar,';^ 

"m^^Jea^l 

and  his  -lie  i 

Mlh,  MS,  4ee 

470,  510. 

-There  nra  ad 

lelhenl^  but 

h™  "ho  ere  e 

as 


no  ftbrtalne  fcom  adaltei-y  only  froa 
lU.    IS;  adulteHn,iTitbeWard.>re 


Word  md  to  bleliy  ill  truths,  and  In  the  celeeMal  sense.  ID 
denr  tha  DlTlne  oF  the  lArd.  end  lo  pro^ne  the  Word,  230, 
SU,  SIB.  Brerj  ^lUi  which  AOknewledges  three  I.an^  of 
Doa  Qhnrob  je  fronj  adulieir  (a  had  of  adDllery),  Bftl.    The 

Jd^ii^^wf  '^"°''  "'    """'  "^  """^  To!!2 

thonght  Bpenks,  3B0.    ABKBlop  wTtbout  lliaiiKht  Is  not  anv 

thing,  SST.  A^CUOn  f^  In  space  trltbont  Bjuoe,  and  In  time 
eneeneons  akbuilDo  •^ist«,  lOL    Tbe  al^Ueu  of  lore  III 

Oentllea,  SSfl.  All  wbo  ukBowledse  and  wonblp  one  Ood, 
the  Onator  BT  the  nnlTina,  anlecldn  the  Idea  oFa  Man  r*. 

JtQaS^ex.   VheMiE^I)iln^"°  ■'frb^^^°^^^e  el 

^B.  XHB  0iii;8..-Whr  1  Imd  la  called  so,  1»,  31, 
AuHABBT  In  the  stdrltuet  vorld.    Every  leUer  klGHlBei 


■hipped  one  Ood,  wbeo^eyeiriled  J^iah.  B.'^e  ^iS 
le  men  anoCent  Chni^i.  vhieh  existed  helhre  the  flood. 

sFuned  and  transeiibed  hlmsair  Into  men,  waa  entertained 
Lie  men  of  the  mast  anelent  Ohnnb,  at  fla  end,  when  U 
„_^eotisqm]neted,4yo. 
ANDiBNT  Woan.— BarOra  thia  Word,  which  at  thip  dav  la 

—  Id,  Z79.    Il  Is  also  Btlll  raserved  Kmong  ite  people  who 


io,i,=  b,  Google 


There  la  not  any  angel  wbe  hed  not  previDu'lr  been  a  man, 
IS).    TbflaugfdBkH  nat  pnte  beE&]«  <Jo(],  12U    Tha  niiReli 

deoptim  lud  beea  periOimM  bi  Uie  Lom,  iSs.  All  Dm  an- 
gels Id  the  hearani  an  lllsd  bj  ISm  Loid.  lor  lbs;  ue  In 
ttie  Lord,  and  Iho  Lord  In  Umoi  ;  bnt  elill  MBb  aneaka  and 
ADtfl  aeeiK^lDf  10  the  atate  oT  hia  mind,  16^  B«fmcn  man 
then  Tb  idc^  a  anloo,  ti^tit  the  angels  and suints  v«re  re- 

nen  wUhdrenTroiD  Hum,  III.  The  Bblrltual  uigeTa  ate 
Uie^-fflio  ara  ta  wtadom  ftom  tha  Ward.  boL  Ihe  celeillal 
angelB  are  tbay  who  are  In  lava  ftom  Qie  Word,  221.  Thoqe 
Bra  oallod  angajfa  apliita  «hD  are  Id  the  world  of  aplrira  pre- 
^rliw  tar  heCF«n,  SSI.  By  tiiB  aanaa  of  rJie  lattm-  ot  tha 
Wordli  OQqJnnotlon  wllb  tha  Irfird  and  eentoolalton  vUh 
the  aDgola;  whj?aS4-2M.  Bow  the  epirltnal  angeia  per- 
ceive the  BpJrthjal  aanaa,  and  the  oaleatlal  angola  the  caleEllal 

preKEDOOfhEa  wbattalB  thoivht  td   whatber  Jl  be  Infeninl  or 


t^iiai  are  tn... , 

■'-  ■       t«  miiamwd.  the/ 
rrom  apMBianoet,  4TI)-47S. 


Itntha,  and  ir  Ibey  (»  ee^araud.  Iher 

'-*"'?ra.    There  u4  real  appearaneea  and  nppearanflet  nil 
the  impeHraneafl  vhich  u a  nar  raal  do  nol  oorrenpoud 

iramfsed.  177,  aM,  J8S,  Sff,  7B8. 


nienly  bd  anlmnl,  ^JS,  6B6-  Tbn  aenfa..,^  .»,,  w^Ln.-™ 
man,  lieiied  In  hlmielr,  li  albxelhor  an  anhnal.  Hid  onir 
dinars  from  a  hmu  aolmal.  la  tb^t  he  b  able  Ut  BWak  nnd 
TeHBon,  29s.  The  anlmala  jean  In  tha  epirllnal  wnrTd  are  eet 
nnTnula.  hue  tbej  are  oorreapD  ■"  "  '  ■'  ""  ■" 
of  the  t^iwhEfl  thoMfl,  of  t^ 

Uona  nf  the  Idto  ofthfl  angela,  ^. .,..., 

good  Id  the  nlthnate  aanaa  of  Ota  Word^  iJIS,  3SB.    How  Uley 

Abtjobbbtj.— Tbom  who  divided  the  Oodhead  li 
peraone,  and  tha  Lord  tha  Savhmr  Into  two,  asaltJ 
obiiet,  171. 

AHTIFlTHia.— Sjrapnfblefl  and  antlpntbleB  are 
else  Ihaq  exhalations  of  n^feotEona  IVom  minds  wbic 
hig  to  dla^mElltDdeE,  Sfifi. 

by  mare  DorrespondancaB.  110.  ItiB  daiorlbadin  the 
iftm,  rrom  the  bEglnnJ[«  (o  the  end.  what  the  C 

Cbnreb  Ea  at  Uda  dny,  *Dd  alio  that  the  Lord  la  i 

oome  nealD.  and  vntijngalo  tba  hella,  and  make  a  newangelle 

tlllUiepreBBnttEma,  lid.    Sat  tha  V 

Afollton,  QttbakMgofthBabTaa.BlgnlHeBtbedaL — «— 
an  or  tbe°^nreh,  bg  i  total  tHallloatlOD  of  ^  Word,  I^ 

APDSTLifl,  TBi  Ttbltb.— The  twef  *e  apoB^efl  ware  aallad 
lotethar  by  the  Lord,  rbe  ISIb  Jnne,  ITTO,  and  aant  In  him 
tats  (ha  spfrllnal  world  Co  preaoh  tberalba  a«ul,1»l,  a.  IDS. 

thaymTB  aent  by  the  Ijord  t 
wrl^g.  S&9.  Tha  apoitiBB  ha 
aoeonjint  to  his  own  IntelHnn 
with  bis  Spirit,  bnt  Bach  took 
the  qnalEty  of  hlB  pereeplton,  BD 
a  tbe  qn^n  or  tQt  a^Hty,  1 
Afo&tlsb'^Orbhd  CThk)  doB 


splritUHl  wDtia;  whyfajli  IhOBB  appantancea  are  real,  be- 


nnm  wftb  regard  to  thfl  dlalEpctlon  ^rblcb  ibare  Te  between 
Ar«T4  oT  heaven  revealed,  and  nevartbalese  refai^ed  In; 

nnleaa  It  wea  modSfled  And  tempted  b;  perpeuiai  i^oipern- 


hE^  ara  Innnmerable.  are  wonde^llV  arrnn^d  En  orderl 
jeorEUDgto  natnril  alTHtEoDB,  good' and  avEI,231,    Rsrab- 

IT,    The  arrangamebt  of  tba  BUbatuieea  En  the  Imman  mind 
AniBTB  In  tha  spliltnal  world,  6M. 

Smmayh^e,  761-  ""         ™'    'il'T'^b     '         M 


Idees  of  thongbt.  n  TrinlQ  'of  ^ids.  172.  GSZ.  6S3.    Prom 
CbristtanSinnih,  177,  SM. 

'c«  lEght  of  adDlterEcg.  depreda^ 


io,i,=  b,  Google 


Iha  iiura,  OS.  Bh  Deohco.  rbeni  mm  olao  IhrH  tp 
HlrnDBphnru,  Irt^eh  Ja  UudHSlTes  are  Bi]l»UjitJB]»  I 
rhgqrduraftli«dIier«tedej?r«B;  tha7  biiTO  bean  oreatEd  br 

AtKOFHvqL'thQeyeaumpiir^dhr  hypoartllcalDrpU 

the  iabdmflfll4,  lo^^bor  with  (be  olh«-  faoriOaeiff  BieniQed 

nuLbijt|;4lHa  thunmiAiilniitrlu  tbein>rehlpflf  Jehonb,  7ir 

IfAFTiBM  dgulAH  TflffenoiUlon  ud  parJDiHtlDU,  144,  fiSI 

e;U-«73.  ea.    BsfDtm  itu  Elna  onl;  hr  *  algn  Bnil  for 


.  fltate  of  rtHinrw  Mth  bi  Iha  l4rd,  vid  01  thej 


r«lib,W 

Sii 


rfd«diTti«i.69£«91.    TlM  bapUgo  of  JobT^piBMi^  11m 

Mrnal  man,  USO.  KlfcMa  of  ths  l»ptlHii  of  JtiSaMl.  I[ 
wru  DHlLed  bnptinn  of  r^BiilHice ;  whyf  Oil).  WliJ  tbfl 
Lr»rd  blmaalf  nag  bAptilHt  1>y  John,  flU- 

eme h/^l/di v^nc tmlli. wlil^  1i gl bllfa,  nndtlr Ibo di^ 
E<xid.  nhich  U  or  abtiOf,  IM,  OBI,  asg.    Whj  Jolin  lap- 

beal  Itoni  thfl  imnirKL  world,  and  nt  tbo  HBTne  time  froia  the 
vplrluilL]  world,  4J&,    Ever/  speolel  la  A  form  of  Bome  lutn- 


[^"^tafn  Vm*ihi"iif'  """iS'lT 


if  Ihs  oopldlUBB 
in  dootdiuls,  sit 


Iral  ,  but  eoiicloils  II  rram  conflmMiool  by  "ppesroooes, 
ituih ii^f  r"m  wie ohJfcb, sS.  "'       ""  "*" 

oTlhoOhnreh  JiSlIn™™IlrMl.7(«.  A^ISdV  Ibl 
Lurab-ApOD.  rtl.  14,  iH.  7,  u-«lsniae)  ths  atilM  tmtli  of 
tbe  Lord,  70Ai    Tbe  blood  of  KrapeB— Qod.  xHe.  11,  DeiiL. 

BLOOUWa,  oc  aoorlthli^,  In  Itae  homon  mind  <1  canned 
b;  Bplrllnol  he«  end  lltrht ;  Itall  flonrliblng  li  wlBdoot  and 
iDLonigonDS,  B92. 

T  (tbej  It  an  oi^uj  of  life,  AfV.    Tbe  body  Ib  ft^oi  Ibe 

1  world,  lusf'  How  11  l>  IDTUieil  In  %e  uurna,  nnd 

wh;  Itmu  be  mide  necoiding  to  Ibe  llkeneaB  of  lbs  lUber, 

Df  lUe  [U^lbn  of  d]e  buernaTniBni'G^ihiBliIon^i^in 
-ba  netuMl  bodi,  n  a  tree  In  the  enrtfa.  and  Bead  In  Hie  ftult, 

lit  bne  illibtiy  by  man  while  be  Urea  In  fbe  natui^bodT, 
Bcanae  thla  bodv  abBorba  aud  blnnta  them  ;  hnt  aner  death, 
rben  the  mHlarlal  hod^  Ja  (dken  away,  Ihev  are  rnlTy  fell 
lid  PBivalved,  M0.  The  body  doea  not  act  from  llBolf,  but 
nm  thoaplrlt,  ISS-  Tfae'BplrltuBl  body  Ib  to  be  rorniad  In 
le  nUFLiru  body  by  menna  of  tmlba  and  EDoda,  ofll    Sob- 

anUal  body  oriho  annla  and  apfrlla.  ?T1.  793.  798.  Tbo 
hunih  iBoalled  the  bo^ofChriol,S72,41«,  608,723!  whyl 
rB.    To  bo  In  the  bolT  or  Ibe  laird  i>  to  be  In  heaven,  719: 

KgOE  nbaj  of  the  lib  of  the  LBmb  sIgnlBea  the  Word, 

r  the  aneleula  were  all  wrlHan  by  eortaapondenees.  201. 
h«e  are  booka  In  the  ipiiilual  world,  794. 


,uiiu»iiHi,  oia;  buine  wni»  oy  me  i-ora  are  m  lae  gocoa 
1  trulba  oriUlh,  KB,  B92.  729. 
iolTua.— OompBriaoiiB  with  botllea,  US,  116,  258. 
Joir  It(nlBeB  doetrine  flum  the  Word  SEhtinl  ar^nul 
Mxi,  247 !  BlenBlee  Irult  whicb  tigbu,  M. 

md  dWiiB  inith^iplrlBiallj-  and  natnrsllj  oyanlied, 

,3gL    The  arEinlzBti^  ^Irlha  btUn^Ml,  097.    'lMe"B 
iwe  aetlea  and  oa.oiHritlon  with  {ha  Inflnhe  Kk  Id 

llnBa!e7S.    Mill  baa  tn%™™'lnlbBbll^?  nan  oFlhe 


.,gle 


Dotahun  ihQiD,  but  only  cnuaes  th«rD  doi  id  oppaai'  hafoi 
OAROAas.— Wbeo  God  j«  denied,  mui  bacDve^  a  4pk^Uul 

CAbf  {the  iiev>— L  SmDr  ebAp.  t.  and  vi,--0iffq]flea  i 
daolrlnaariheCbnvcb,  303, 


Ld  had  AouE^t 


wl  wttld  ihej  KDiH&r 


DiTltliwIthbddrraiiillie  Uud,  834. 

aulI^J'S'tu'lB 

org  are  prutncad 
IB  celntfal  fctriEdo 


lliey  ««e  OM.  M3,   Thepiinel 
1I.S74    l:Ddian 


In  UlespintnitlkliisdDin.luideff 

OiPia  ^bi^  alsrilBeH  llig  nitloi»l  good  of  Ihi 
rinlUel  [Uhnuil  good  and  trnlh.  310. 
(Jsimui  ornuaie  aDd  of  life.  3E. 


lolcrfaMjWL. 


be  lia£  anjlnlflrsonrta,  422-421  Th^man  vhn  Ihui  an 
ahHrltT  bBOOmoa  uuprt  and  marn  charl^  la  bnn,  fi>r  JnHEoe 
and  BdeUtj  form  hJi  mJnd,  OQd  Ibelr  eramlBeB  biB  bcdy  ; 
aaob  Udnrt  ao  art  ar  cbari^.  fiS.  Vhe  end  ibr  wBlob  4H 
Bon  UH  ahnwfl  whelber  Lhert  Is  fibarlTT  nr  not,  4OT-    Ho 

Kn  can  He  stillillr  In  <ti  itds,  (4E.  QheriB'  Ib  Bplrllnat  1 
•k\^  and  natnial  In  lu  dailtalloo,  159  ;  It  realdiis  In  U 
IntBTnal  mnn,  and  tbonca  In  the  oitsiTuil  man,  411).  (ThtHl/ 
ta  nol  oliHiItT,  mlesB  ll  be  onii]Dliied  wllb  tSltta,  I3S,  tK,  SST. 
B77,B8r,4ai).   TlietnitlaoftUtliiiotonlrmuinlnaiBOliiirilj. 


diailw  ban  a  lUffbr  what  It  (O 


Ia1t«r  lowarde  Lhe  IbnneT.  491,    ThedsbiB  oriwrflDIB  Unrarda 
oblldranwUblbOHwhoare  In  oharit;,  are  Inwardly  differ- 


.as. 

'Jiiir"iw^A 

Sal^. 

iTtb 

S 

i^oal  Ion.  tton  » 

S". 

riHSaK. 

sSS 

to^lb 

M'i 

Ood.lnwbam  Uw^  li  a  Djri 

SS«- 

SiaiA'SslfT 

™iir 

jia 

tbantetiea 

a-,siw 

hnvea 

dendMtb 

tboBO  Kbo  pi 

plaoenrOo 

d  k  nont,  IM. 

CnABITT 

dio»ood»or 

iwCb 

»! 

"d  an  ca'lled  cb^J 

J  •  and  all  1 

iu-eol 

Oliitrllv  1>  0 
orraod  Sj  rhn 

a^' 

no  and 

irily.a 

•  folded 

ty  and  Wlh 

Blhiollj 

two.  but  a  ]l  make  one  in  man. 

hBtbom^y 

nsrtba 

Ibnrch :  t 

PeUh 

a  Ont  In  I 

mo  bnl  ilarllj  it  S 

,t17end,"3M.    To 

epaisu 

ass 

n  ittilh  1<  like  Bepam 
EblUi  ara  toMfW 

Vomro 
»,87ll. 

aa 

M.     Obwlls  Mid  t»llh  u.  ™lj  ni.nU1 

nd  perl^ablB 

riMSi«"'Ss:«- 

Sffl- 

nadia 

viirial,  EBE.  To  Hlialbi)  nanwora  ChrlBllsn  or  oTb  dtHlpls 
or  Cbriet.  and  not  In  aoknowtedga  Knd  MlM  CbclBI— Ibatla. 
aa  amptr  Ha'S^ow,  esg.  pllmlllve  llbriBilanV  or  Obrla- 
"  I  babin  Ibe  Oounoll  of  Kloe.  6»-»».  CbrltttBiM  BlacB 
conodl.  ^W.    OhrlBiiu4ortliauBB<ntday,  Qlfi. 

torn  tar  Kbiama  aruabenoTflB.  BTBTAt  Ihla  daj  Lb  iJib 

lauiuKHrltBeiriinOBflrflt  be^uplr^  to  dtivn :  hub. 

uidavaril"aa    T¥e"BlU^ofUhil^%atllllBday'"n 
Iplrllnal  mrld,  610. 


loa.cbjGoO'^lc 


g.  ad  Mn/lrulh  innken  the  Ohuro?!.^.  The  truth*  And  eoods 
coniyniid  In  llH  •])\rilol>(  tanwoT  Ibg  Word  mHln  UMntlall 
thu  Otui^  144.     Tb«  nnnmnnliiii.  vhlc^  <i  CMllM  Ih 

artd  thQ  Gburch  wiUi  nui  siiicfH  vbaa  h«  It  halnif  ruanei 
ated,  Aia  A  mwi  irfao  !■  In  bilth  hi  khn  Lord  uid la  (Asrlt 
to  iitB  D^chlwr,  1(  a  Ghdrch  In  pai^iiiar ;  ths  Otaurtili  1 

lead  a  aton[  lib.  nnd  IntrnducH  InW  11,  4U.  Wllhont 
tree  HEOnoj  la  tplrtUHl  Iblnffg  tb«  Chmitli  mhild  Dot  be 
any  tiMjiR,  IBS.    Hapanunn  la  tba  flnt  tiling  of  Um  dharoh, 

Iriinl  u  one  miui.  7el,     Tha  dmnth  matudie  ll^~  -■ 
mamharDrihathalT,  ITA  Si&41ll,  m§.    Ths  Ohnrah, 
tbe  Ward  la  nud  uf  IbsLocd  la  luwiRl  hr  it,  ll  at  Uii 
and  lungi  ol  UilI  KMld  man,  ZeS.    Tha  OSuiah,  nblul 

lu  doirnHi  ipiliw :  wharenira,  vhan  Iha  nrtniBrj  tttiA  of  t 
Charali  la  knova.  It  b  i«HlTed  wliat  It  Oil  qwill^  or  IbH 


BlvffeSt  (^01  hilhaey  la  atrama  old  ^ 
u»aMd«KHbedi£4«iicoe9Blvadasle 


nBaqBBntl7n| 


ell.  i^foh  R>B  fonnded  hr  tha  Liord  vban  lia  vat  Jd 
roirld,  19  UQir  Drat  balDff  bnllt  np  bj  bin.  074.    Tba 

Ine;  the  RFrmec  Ghnrilll  «a  Obrlatlan  onN;  in  nama, 
atln  eaaenea  aM  raalitT,  Ug,  TM.  The  Lnitl  h  at  tbla 
DiUlotlni  ■  Sew  Ohanib,  In  nblcb  vill  l»  Ibe  nanhlp 
a  IiKi  (lona,  at  In  baavan,  li^  ISL  7SS,  im.  Thb 
I.  will  d»o^nT"t  a"  bEnTaiTrcoia"  ba  Lai^Wt.  Ill' 
gatlan  af  tba  hslld  and  an  flitabllshmenl  at  ardor  In  Its 
«  tht  amtfa  oT^ll  the  nhnrchoq  t^mF  hava  bian  baibfe. 


Ui^i 


'!r.s.s°];™.T'^:t"I"^.'r»i 


Sm  from  the  falher.  LBS,  647. 


eiiwert^YeHflSHoTthaOhurohinffenaMlandLnparHonlap, 
(ue  daaotlbad  In  Lha  Word  bj  the  lOdr  oaHonB  of  Iho  yeAr, 

OtinniWVa W.  "jU  all  obnribM  dapaniTsn  ttaa  aoknovl- 


biruAeirituiaTisihlt  God,  bnt  nnderabnman  flmn,  Tbioh 
Jebovah  Qod  pnt  on  by  ntLMoe  of  An  nnicol.  7M.    The  Gbrla- 

m^nth.  but  In  Lliraa  paEnim.ajuli  of  i^omHlnglyor  bybLm- 


OlBIHBUEE«i«lllS  III  Ibr  tpn-ttli,.,  ■.ijjiu.  am 

Oinn  la  tbo    apMloia  vorld  SHi  a(  tba  I>ateh.SW:  0< 

IbeEailiih,  SOt!  aTthe  ..ain,  gll, 
OLDBar.— Ulnllrllttoa  tad  luBtruction  an  wllb  tiia  clor^ 

InputiealnF.  becaiiutboybeloag  to  Ibeir  offiee.  end  loan. 

In  additiOFt  to  Ibme  i\to,  Lbero  nra  also  paroaptlon  and  dlt- 

BBMoa. 'diraoimaH,  and  InBlrliction-JoiVw  fn  ami'S. 
Wllb  the  fllcrET  Ibo  love  ol  rulhig  from  Lho  love  of  aelf 


"ouf*'  (Ibil^S'baa 


pilfVtbeW 


upear  In  ponoi  in  tbe  olouda  of  benven.  hut  Ilu  truth  It, 
t^U  be  il  10  appHHT  in  the  Word,  wbicb  is  fWim  him,  777.   Jn 

tlia  anffalla  boarena;  lh«o  aleinir^  ohfCnrity  in  tbtit  bettf 

0lond9  ate  dinperted  dioy  algniiy  that  lho  angalt  ue  fa  dlEor 

b^li  tiffoif^  tbe  blalflea^oa'and  'pro^oaUon  of  the  Wotd, 


aan^raiivt,  IH.    Why  iWliOTd  tboBht  tbin  contlwt  fiTt 


\t  rhia  t^n^v  ia  tlifl  HHond  coming  of'the  Lord,  tor  tbe  akko 
if  inetltntin;  a  New  Chtiteh,  ilQ  ;  And  aotoT  deUn>yirijic  tht 

>n^  vrbo  Kill  boreafter  helieie,  ill.    intbont  tbii  coming  ot 
be  Lord  no  floBb  could  baaav(di773-77G.    Thil  leoondeem- 


™'j»?S.lM  Istoe'dln  ™*mM,  TBl^TSS.     W^"  "«5 


tlunliBin.'  Ifast  DO  other  Qod'tban  tbe  LordjBtal  Uhrlelll 

oor  tnt  angel  oouhl  haw  bean  OATad.  5SJ.  CHs*i(.»iim  ; 
that  ho  ll  Loia  itleir  and  WMom  Itaelf.;  tliai'lhe  Oi^Una, 
Splrilnnlamna.-  hy  tbe  aaTneorOMIa  meant  nil  tliatwhieh 
iHa  Rbnmb  laAobei  fconi  tbe  Wonj,  and  by  wbicb  the  Lord 
ihlppod,  298.  Or^os(£iir«Alw  .■  the  name 
Divine  Hnmao  of  tbo  Llrd,  3W.    TMri 


[(o.te<:b,  Google 


l!l8inm™h;*imieb1eiiMdiuwiBilisf»clloii8,  and  rietlglilg 
lbl>  lira,  UT.  '  Tralj  ennjucSl  Lon  li  BtMf  trm,  Ow,  Urd. 
Ju)dHL  ^nlt  ^ai°mi»  iiDu!!»n|°IDbl>  nlwlo?';'  it  It  ipirl" 

fJ^^naSbfe  ™h"»riu™rfhi'e  Gtai,  7*6,  7K.  "c^MioE 
aud  the  TZiimHii  in  the  I^Fd,  ^.ftfO.  TbsralanoaDQjnnadOD 
givvn  lietween  tva,  iinle^  one  mmntll;  Kondes  uj  the 

M°y,  'nnd  r«  f™^r«lth^»ttrLbutM  sU  IoHtI^  Id  His  Lordi 
111).    SstiproiiEl  coiUunnlon.M.  lUD,lfft  311.481.    TZln  rs- 

iUslard  au7»7>j^»  liiiuHlE 'iritli  Mm.  871,  <B1.  e% 
IjDd  b  vniitnil  ccrnjnnonan  iVinn  rlie  wlrltniU.  BOB. 

^pii°Mial  eonjnn^iin  unnDi  taXHlied.  M.  jjy'tiu 
,.r.  .J  ... —  . ■--voUon  wl*  IhB  Lord  ;  lUn  oonjanr;"— 


lAken  AW^,  nnd  fJint  whlob  is  If  Hi  J  bnuian  And  bAnalQM 
implAnled  in  Lligir  plnoe,  6^    Oonrarelon  of  tlie  body  and 

Co  oFEBiTioi  of  ib»  HHtvt  with  ths  uiTn,  ts7.    Ci>. 
^!  illuuiHad  Iv  uanplra.  070,  an;^"''rba'  uli'm]  oi 


'lfr»d?rd 


Dftnia^niie 


Snpser,  7»,  7»,  7S7-    Conldnj 


vHiuin  bjTnerfi  mnTeipandoMHi,  201-  What  In  vrlllen  by 
eorrBspDnBenDSA  is  vrineci,  lu  iba  oltlNBta'senK,  Id  oooh  a 
lion,  whiDh,  allluniBh  it  appHn  Drdlnary,  lUll  cnnaealB 
wILhiu  ILseir  the  dMne  nladom,  and  all  annlia  wlRdom,  Mi. 
Tht  Lord,  whan  ba  vu  ta  Ihe  world.  ipiAa  In  corraraand 
eoBU ;  llina  aIbo  iprrflnnliy,  when  DiUar^Iy,  IK,  Gal.  With 
nuia  there  is  A  perpetoBl  aDrreapondanoe  between  tboRt 
ttaijitn  wbleb  are  dona  Tucnrallj  uid  tboaa  wbteh  tra  done 
aplritoAlly :  or  thoie  which  «ra  dona  by  Iho  body  and  thasa 
whleb  are  dona  by  tlie  apii^L  BfS.  Tbore  is  a  plenary  aorre- 
Thore  ifl  A  oorreipoDdenOB  of  all  thiitf*  ef  the  mind  witli  all 

38.    aarratpojioauccij  £01-30/  i  of  tlia 

nsi,  Wl ;  batwBfln  apiduul  and  nimral 


Tlip  coqfnncdan,  bj  t^  slfaetianfl  at  Ioto,  belirean  rnHn  and 
AiifelB  And  >plrita.la  ao  Dion,  thHb  If  it  were  ■evered,  mwi 
would  oxpTca,  ep7.  CoDjnncUon  la  represented  by  break, 
iiig  Ilia  biaad  and  dlatrlbuUng  II.  and  by  drlnfcl^  frnm  Ibe 
saiue  eup  and  handing  It  U>  anoUier,  1^.    Friaiidsliip  is  « 


'   Qe-h  ;  and  when  diii  templltioa  It  I^rltuAl.  U  dnrivH  lb 

belrtwbuavarthaydo,  MO.    a^Tlog. 
UanajaiEmBOfi^thlnffa  depends  an  order.  079. 
Co[f40Q1ATiOB.-^Erory  nun  18  In  oontoolatlan  with  Angela 

the  apiritoal  werld.  audit  at  one  with  ibem,  14. 137,  A1J 
coneapiaUana  in  the  apiritaal  world  are  tntdo  aooofding  to 

axpiws  anj  of  the  couionanta  Touifhiy,  bnt  ac^ly,  378- 
eomrmiiNB  IHB  Obmi,  (Sa,  636,  iST, 

motedT^  ffnod  tbtra  it  oonanmrruued  alto,  7^  TLB  tEOOd 
whiob  it  Aaa  brilerad  ta  be  vood  ie  Daly  flia  natnFal  ffood, 
whl^b  moral  lift  prednm,  TEliL  Oantst  of  tbe  oonrnmnui. 
tion  of  I  Oburcb,  7M,  raiiacioB,  detobillon,  and  deelaioc 
Blgni^  the  taniB  aa  aontnranutlan  :  bnt  datalatlon  eionillat 
tbe  oontoidauiUan  of  truth,  vtltat£m  Iha  aonanmnMUon  nl 
EOO^  and  daolBlan  tho  Aill  conaonunAtlon  of  lutb,  TU.  In 
tbe  ttfe  ilKnidet  the  ood  of  the  Chereh  of  the  preient  dny, 


wtMiid  not  be  rroeljniLsi 
propoaTtlona,  172,  MI3. 


tblnn  of  tbe  b 
iHw^  ud  of  thj 

la  of  lilt  tpiJ^b 


IL  contlniLed  amarje  many  of  tbo 
ta  the  eondng  af  tha  Laid,  Ab.    Tha 


17a,  177.  iWi  KS,  <Ba.    Conuail  ealled  tecetfaer  bj  tha 
inthBip(rffiiiriorid,lBB- 
, tiig  £ha  ciBlttnTsiNf ;  it  oneUC  to-ba  lOFEdbyman  mora 

ivt  their  coniilry.  and  fin™  good-will  da  ^od  to  H,  aftw 
°oS^«1ht— Why  the  Dacalogua  It  aalied  aCo™iMit,  SW. 

oinnanl.  709, 730,'   Thaeortnaii(DftLeiitoplt,I3a-   lutbt 
Card,  covenant  Bignieea  eonjnnoUon,  MS. 


Word  enval^ng  thaap 


ith,  heal  and  light,  Are  noi  oraatible,  bnt  tiirma  are  ere- 
Id  to  tanlTe  them.  4D,  991,  ill.    Helttaer  1g  aetlilty  in  It- 

Df  tlie  atmoaphere.  It  not  creUAble;  t^t  its  orfvi.  which  It 

there  era  thiiigt  Active  there  are  Also  ll^nga  pnative.  And 


iio,i,=  b,  Google 


noAing  ii  mo^  tut  ^  it^tMiv  f  Imt  It  hail  bnn  crv 
done  aCTot^p^  to  ibe  laflA or correnxudeuQS, 78.    ^.~^^. 

BQcardtnff  to  oorrtEipoiKlehce  wlt^  Uio  IntorlDjl  oT  tbo  nnli 
and  BttirLU ;  IhU  Ifl,  MoonUnv  to  llwlr  HflbittonH  ond  IbDokEoAi 
ThUo  all  lluHt  tMos*  tliat  on  In  t1i6  nslncll  vocld  »ln 
uid  gnni  rrom  noil,  le,  7M,  OthKho  In  tbo  naninl  world 
viu  Eimilu  to  orollon  In  tbB  tplrlBUII  worlil,  vblle  ths  onl- 

Oie  unu  ddso  wb«ti  hell  wu  formed  bj  nun.  78.    f- 

i&llocuK  suin  vu  flu  nK!^  and  oT  driitlon,  lll». 
Iowa.  ihHC  a]]  and  oratr  tiling  init  oronted  fbr  tbe  iHke  of 
nMiuimdtJienoB  tbat  airoDd  ovfltT  rhTiif  of  order  wag  tironfltit 
tngAlbBr  Into  him  sod  eoiioenUiited  Inlilm.  IhiU  Ood  might 
do  pnioairy  uaea  rbTOOBta  Mm.  fl7,    SqbfAslence  b  pern-^"' 

uhnonlodgment  and  worship  or  rha  Ltrd,  lS2. 


wliolo  hnmnu  nee,  hecaiHe  Ilie  nower  of  bvI]  pfovollad  onr 
the  power  of  chhL  wh  mnovea  by  Tbe  IjOid'a  oomlrdr  Into 
Itae  worl4^£pl,llO.    Tbe  Idrd  hM  dellveiai flu  i^iT — 


ninn.— BylMrid.  inlbeWord,  lannanttbeLcMH,  171. 
_  SAI|t^1arjeborab,ilgn!Be>lheCDmlngDrfliBlAi^,  1«9, 

dainordij.TM.  °  "*"' 

Deitb  la  notanoiflneflon.  butliIaiiflnnatlDnarilh,H!il 
la  morel)' » ItanUUon.  TU.  Tho  oiintiee  fano  the  iplriBut 
worldrinnall/ttket  plieo  on  Ihattdtd  dajunor  Ahcsm, 
I3S,  la.  Upon  bl>  enfnwee  IhUe,  nun  does  not  know  b« 
>i^(  he  It  Btai  In  (he  natnnl  voTld,  T«.  Ho  la  pniilnid 
Ibere  !0r  W>  abode  ^n^"""  "  InluU.  «r.  «8,  MB.  3ee 
nrol  life  wflhout  ipfrlEul  Ultwr^ 

flEiTSof  Uhaii^,42».4»  Who><liilb9ye>niBM,49;  nnw 
i7bh'  dablB  aii  ala^dbcltHced  ^t^  wbo^^™^^b^ 
lntb«citJ,"Sl    BonOHlBirr,  bj     .     w     r 

DiMiKiDDi.— TbB  doeabxDa  wu  hoUnBH  (laetriu  Ih* 
nelttltb  Cbncnh,  JSMM.  Gi  tbewito  oflba  Jattir  IE  a 
bUnt  tbe  geoerU  ntooepta  of  doetrine  lod  hib,  hnb  ib  t.., 
tpiiitunf  and  eeluual  sfloie  It  ennmni  nil  nrocapte  mlTer- 
tbinffs  wblcb  ore  of  love  to  <htA.  and  all  iblogn  whbih  ere  of 
love  iDwaTda  the  nelffbbor,  Zn,  4M.  Althonnh  tho  lawa  of 
tbe  deealogne  wan  unlvamllj  known  In  tSe  world.  Ib^ 


■.Hotnolj 

of  tbe  deealosnte  were  the  ant 


end,  Olhue,  and  eBUI,  tO.  Bvarr  dflgm  1i  ■UHeptlt>le  of 
propaaa  to  Intolli  1  but  (he  flrit,  vtalob  It  eellei)  ualnral, 
otnnot  be  olaTBtaa  to  tbe  parfWHon  of  ibo  aocond  decreet 
(hlrd,wUcblic!IlWI(elen^l.n.   Tbe  Uin»be>v"nB  were 

Kreea  of  him  and  wTidom.  due,  OW.  By  meina  of  deecee 
Ood  made  the  world  Unite  noie  ud  more,  g.1.    Tbera  an 


uoe  d«reei  of  lite.  I 


tpi^tdtl  decree  et  be  k  Lu  sennlne  trntbt,  and  so  DLt  In  tba 
be  does  not  Dome  Into  the  Bplrltnnl  end  celeiitbil  tbemseKea 

ftom  tbe  Lord :  tbie  fiSlebt  deoeendl  Ibroagii  the  higber  and 
lower  mrlons  of  the  mind  tnto  all  the  aeniteH  of  tbe  body,  and 
nilt  mdf  In  (hem.  Va.  Then  t>  In  the  heat  and  ll^t  o< 
beaTon  an  Inaflable  deltebt,  wbleb  It  esninnniEUed^  822. 
De^  niakei  flu  life  of  nieloreof  man.  4W,  HO,  710 1  noTT 
b>^iaa  Ita  dallEbt,  TM  l  tba  delMlt  b;  whioh  love  manlfbib 
lUelt  la  ererf  one'a  jnnd.  SS.  DaUcbla  of  Ion  an  of  two 
klndi— IhedeHehlt  oflbo  love  or«»d,  and  tba  dBllghia  of  the 
love  of  evil.  K.  Han  tslla  that  wUeh  he  h»ai lellicbtrB], 
bBcaiiH  ha  tbela  It  i  (bat  wtdeh  ho  tUnka,  and  dew  not  Ioto, 
be  mo*  alio  cell  dellvhtfnl,  hut  it  la  nD(  the  dallvbt  of  bia 
lEI^  ^  LIffhC  makea  tbat  all  whieh  proeeedt  from  lave 
is  DBtled  Kooa,  althDUBh  It  ho  B>n,  WB.  Tbe  dellehl  of  tl.e 
loveia  wbAtlasoodloumu,  Bodlheonpodtela  wbatlaetll 
lo  bim,  tn.  fbe  aotlTitT  of  loTe  meliei  tbe  aense  of  de- 
light; thenoflTltrorit  filn  hUTen  iriUi  wladom.  luid  its 

the  nil  of  lllb  to  ainn  bbll.  SIO.  The  dall^ta  Si  bell»'a  «1- 
'oalte  to  flie  doHcbtn  or  beairen,  US.   Tbe  dellgfat  of  eill  snV. 

<^  dell(bl  la  uwnded.  lelbilDed.  anrinverte^olely  1^' 

faaaTenly  Joj^^^  'Aa  ^^Ijehta'of  ■■     ™' '"     •    °   " 


.  .  'perc^bie  aa  tbey  descend  Into  Ehe  thoiighis  or  ibe 
mind,  and  ^omtbaaeln  IbaaooBBUoDeoftbe  bDdf,744.  Tha 
llebt  tbe  engela  have  hi  heaven,  uidlElaaaplrltniadellHbt 
vhlcb  la  eternal,  and  bnoienBelF  exoeeda  ever*  nature]  de- 
llgbl,  UL  7M  Thoae  wbe  are  In  that  datlgtal,  do  not  wish 
to  bear  ornxeriC.  tbr  tber  love  to  do  good,  and  perceive  bleaa- 
edneea  f  n  it.  4^  The  dellf  hta  of  loTO  and  (be  plHkflDns  D( 
Ibooitbl  an  Cs](  but  lll(hl&  by  mnn  whilit  be  lives  In  the 
nncutal  body,  H9.     The  dellghta  oT  loveo  In  the  spiijliial 


.    A  davn  medltatee  and  praotices  only  iDl^nal 

evilj  when'lt  ralurna,  eaata  onC  the  Ibencbt  of  trnlh,  368. 481. 
With  devtlt,  nflomlltj  la  Itom  Ihe  gloir  of  tbe  love  of  aelf, 
■07.  NodevD  can  nrooonnoe  (hennmesf  JeanB.397.  It  li 
iwfnl  Ibr  avBTTdaril  to  be  In  bla  own  delisbt,  even  tfae  meat 
noleu,  proiiaed  he  do  not  Inl^at  load  nilrite  and  aaeela : 
at  heoHue  bono  Iheli  dellstat  thn^ewiaol  do  otberwlae  itaon 

aid  thlnn  STV,  SOL    Bae  Biums,  Hiu..' 

VD^^.-han  cannot  die  to  'It^.  N7. 

ftB«rt^BiwDrld,793l  iJnw(en'iwnnMl"hebtBst,4n?ns' 


b,  Google 


Somil,  791 


DinDcllo|.-EveTylblBgBh[chl8dl»Med.iin1ei8ftdeMnil 

pfttled  DIvlnB.  SO.    The  DItIdb  wbli^  nntdefldB  Imnu'dlB 
from  God  la  rat  fa  apufl,  a1t1ii>ivli      ' 1— — 

Diiloe,  *nd  tbs  HUncli  Dtiine,  M 


h  la  amiApnaenCsS. 


tU  cuiDOt  prodDH  MnotJur  Dinne : 
cii  Id  n«I^  a.  The  plimltV  or 
timet,  DrJtfnHled  from 


Efufjire  aupposGA  Kit  S^w.  and  from  £ih  Bsumce  la  lii 


iliieTnilli,87.38.  'Ooiomm 


HMniw  of  Qod,  at.    Id  tba  Word,  br  Jghonli  Is  mu 
Diviiia  Good  m  Oh  IHvlne  Loie,  Bud  bj  Ood  tfia 

IheSonorUBiLbrttiaOioibrtgr,  ud  hr  the  Holj' BolA  £ 
meant tbaIII>li>etnith,U.  Jehorah Sod iKmenihl tnulfca 
world  Bi  Ihe  Dlihia  TruUb  Out  ha  mtfllt  do  Ae  worh  ' 
deinption,  Mj  (Itiumili  ha  dsHendad  at  Ibe  IXvins 


1)1  vine  Wisdom  Ib  properly  Ittt,  snd  IIA  |9  p">)>Tly  >»  llElil 
raldstof  vhloh  b  Johorah  God,  30.  IHFlJie  Lonlntendi 
rolUu  oln  Hmo  u  ODlle  ItsdC  to  mHud  man  tolUtlK  SBB. 
ler^  £  lt,^m  ItM^^na  Lon  Vllu  DMne  WJodom^iT 


.r  Ib  that  man  Idioiild  dlnnse  hlm- 
>d,  and  VJ^^f  hlmaolf^Ar  a  ro- 

[u  order  flII>^B™aotnrailiiBi 
^  hi  tho  rnilTBraa,  lOt.  Man  irai 
rdor.U.  MUD  (■  »  fir  In  PDwn 
D,  aa  bo  U«eH  aooordlng  to  divlDs 


tSaMiL  In  whloh  Iha  angrti  of  haavan  Bia,  KS. 
Ibe  principal  and  doolrlnala  aro  Iha  derlTOtlToa,  IT 
iytxjrtaHr  (the)  or  ibe  Ohnroh  ahmld  ba  dorired 


or  bar&  Vtt  tie  raai  ata  clotliad,  BW.    Tha  Word,  wlihont 


and  alB  Inelin^la  to  baroilei,  S3A.    Tha  mon  aaanlltn 

Bd  }Kf  ttn  aplrlmal  aeiiaa  of  ti3a  Woi^,  hut  It  la  onJj 
vluah  ahauld  be  of  doebrine,  does  not  appur  to  an7 
,  In  tlia  aania  af  tlu  lettir  of  Iha  Word,  ihan  Ihoae 


I>ocuau.— It  la  very  Aa^roDe  to  enter  hj  Iha  nndarBlaDd- 

IqrollEnaoa,  and  Iheoee  of&liea,  and  eUll  mora  to  eonflrm 
Ihem&om  Iha  Word,  COB.    ButlutbeNewCfaBrohlt  Is  lawfal 

DOOB  (IbB)  algBldea  Iha  I«id  God  [l]e  RedeemBT,  171.' 
DOBI  ftjnod  0(J-J86,JS7,  7S0.  ^_^  ^    ^^^^ 

■a  ihoughiB, 


aplrlnal  apheraa,  wbldi  Jtov  fon^  from  modern  ChrlsteD> 
dom,  and  apnwd  OiamaalTaa  atonnd.  arias  ttom  Iha  hreub 
"'bhBBpIrllBortheDrafDii,0IIt.    See,  Blao,  3IZ,  3GS. 
Duns  (10}  vaiar  of  lla  RmnlahuelBriiSflo  to  ba  luitmaied 
,Dd  [b  to  another,  repraaeoled  eonJuneUon,  a3S. 
Om  mTH  and  fu  xtn^m. 

thalF  and,  aod  monaj'  If  a  medMa  nheerrleDt  lore  ^iJ4 
Em,  and  liiBt  lave  la  BnCrllnBj,  SOI,  Thej  are  Axed  In  tlU 
inolplia  of  ttatir  raUalon  more  flrmir  Ihau  albeit,  nsltiiv 
a  rliej  mcmd  bwbt  vom  tharo,  8t^  Thota  vho  natfa  )hI 
ban  tlia^  ara  In  tba  mrtrllual  world,  and  anarwardt  heooma 


iBnl  Iha  BKerolBH  oToharity,  which  ptoeead  Imma- 

dlBIely  from  ehad^  haalf,  and  vblch  ate  primai'lly  of  Iba 

h!— -Xn  the  third  heavan  fliap  cannot  pronounce  the  TOwoI 
'HUSLI.— Hafflaa,  In  Ibe  tplrlL^  world,  lapretenb  Ihoaa 
'bo,  tB  aeon  aa  Ihny  hau-  Ihe  tmth,  parcaTva  thai  It  la  tmlh. 
1.  B;  aOEJet-lUa.  xilr.  18— are  meant  leidem  of  tha 
tiDcch,  who  ara,  BB  ft  ware,  lyDi-torK!,  AM. 


ar.go&ieil.    Si 

the  libureh,  H 


»A^i™ftSe  1 


.lOeo  to  appropttata  avtl  Id  ona'a  Belt  466,    SeeTHfeK. 
EiTua  ilgnlBeB  approprlutaD,  702,'    The  Holy  SupMr  li 

a  tpiriiBBi  tBiiBK  riiTm 

Qdhh  {Iha  K^naa  on  ^trnlSet  wlBdom  and  InlelllffenDa 
from  Ihe  Word,  319.  Oi,  ^. 

-wEMi  In  lia  htglnnlng  was  excellent,  ms. 
.fS^eVord^a  ara  called  toe  .le=l  who 

tlose.bv  Cookie 


J  Brijht,  «W.  '  Tba  ilognw 


iaiids  Ut  pveiiwit1nU]on,^&  621 


BBlf,S74,AS.    TheraHnLfaTeathlnn  vbfahnQonlDD 
dnA,  canu,  and  elTUt,  tj.   The  end  I*  noD  trnr  lUnfp 


n«  vhi«ta  I*  (Ull^  flnt,  mIddlB,  And  Mti 


ld°SCta»^ 


flaiu«,pT0dEi«9eflhet«,B71.   HavbaloreBtl 

fijT  tbe  endia  iDvATdlj  hi  all  the  meiinfl,  total 
ln;Them.l3.  iQthBtiDli'VSB.eDd^cuun,^ 

perfuted  no  thnt  It  niH;  haiHEiie  u  m  eanH 
v»  HI  ui^?D  bH>^  from  thli  Immlta  r« 
mSD,  M,  TT3.    Tbe  wIntliH]  anil  etaronlillllg 


qnani»  of  nhlob  Iher  eontrun  a  fkmlHarKT  irilh  frlendi, 
ithD  are  Ami  thalv  hatlOD.  and.  leldem  with  otben  i  tbtf 

Etuaanr  ttoj.— The  ann  li  thoangallDhHrai  snHghtena 
the  nuderaundlng  or  all  aneelg  and  atTmeD.  s». 

^m  ,         ttansmitt     I  e       noe  o  t  em  to  pane  tf. 

not  the  Sen  of  God,  9i. 

Bntbuhabts  are  ulHd  wttb  ah  arderjt  cetl  nhen  they 
gpeisHon  In  tbeir  bnrta,  116.  ICoat  emtanilaata.  ntlar  death, 
SptritHS."  ""^  ™"3tt!"     '       ^ 

Into  man  tbroiiffh  the  hIgheBL  Te^ona  of  the  niliid,  494  £n- 
trancaormKn  Jnto  the  world  of  apjidta.  120;  cmerallyonthe 


from  whiBh  »ll  tbloEB  ar 

4)S.    Sms  (io  irtijjl^ .  _- „ 


"gW  B»a  af  '^ligu^e''jltelt  li'^ 

Hni'e,  and  afl^  iW.    B^ 
lly  an  Ideal  enSlj.BlilhM 


one  wltb  Eheni)  and  to  mbhe  them  happy  from  liself,  4^  Tba 
eaganoe  of  the  tklth  of  the  Ntw  Cbdrob  fl  buth  from  liM 
Word,  A44.     XKtenmlB  derive  thelT  etaeaca  tara  hirenialfl, 

[!aiEnIIlu  (the  Ifaree),  vhleb  are  allied  tba  Fnltan,  the 
Son,  and  tba  Ho^  Spirit,  ire  one  hi  the  Lord,  1»,  W7,  ITD, 
172.^  The  IiQTd,  abarlty,  and  fHltb  ar*  tbe  tUreo  enentlala  of 
salvatkni,  4m.     Tbey  aro  also  rbe  thm  ceaenTJala  of  the 

of  tblniM  progre«lyo  nlthool  end.  irhlcb  are  mefleiu'ad  hy 

revolve,  30.  RthereiaiDOtftowbitothefironen^of  thalann 
nnlBiB  <(  be  aurronnded  by  hIt,  aud  tbu  adapt  Uuli;  m 
Ether  flowa  In  and  flmre  ant  vlthout  IfiMllie,  KW.  Ha  qnai 
Ity  of  ttao  elbn  oaa  ho  eloTBtsd  to  any  qnali^  dT  the  anm,  SJ. 
Brxiriira  ehpildea  tbe  Isat  time  of  the  Church,  704.  Tbe 
atate  of  tba  OBuTOh  beCore  tba  comlnir  of  the  Lord  la  called 
avonhiB,  100. 

toodl  sbloh  are  of  heaven.  329.  4EU(,  4S6,  SZO,  (124,  014.  Evil 
raaldeBln  tbe  vil)  of  eveiy  man  nom  nutlvlt;,  490.    The  eilll 

ral  rnaai  037.  Han,  ftom  natlvtty.  iuollneB  ta  avHa  of  evarr 
HIIIUB)-.    All  oillii  are  oantagloni,  Utt    Bvlla  of  every 

from  God,  and  lumhTiilmBOir  ti  blmBeltlw.^aood^ 
evn  oannaa  divoll  tofieiher,  i^l.-  Aa  Aw  u  evil  la  remaved, 
piad  Is  looked  to  sod  M^  SSI-    Aa  tnr  aa  any  one  doet  not 


'jnMtfl^rib 


: :  — ,- B.^yjS"h^hm" 

blm»lfHmirfnifll4.    Bvil 
Bnnot  he  Jogmher,  fbr  wl 


Ihli^B  whtrti  are  coutraTTto  divfne  order  TOfBr  rhemveWea 
kvll  and  the  ftdie,  006.  Evil  levee  to  be  ean^nrd  to  the 
dabd  Che  fililaato  the  ovll^  their  oonJtDicUah.  TToned  In* 
Driy,  la  not  a  marrleae,  hot  adnltery,  SOS.  All  Inaanlty 
I  fblly  are  Item  the  eoidnaiUlon  of  eVif  and  the  Mie,  ^ 
lib  pannolbeaonjolned  to  OTll,  nor  ffood  to  the  Ealae  af 
I  Mae ;  and  If  goUlila  adjoined  to  tbe  Mae??^l'u\  do 


^ut%>«  MbfflllmwMlla'^iTol^ 


i,v  Cookie 


rhi^rVS    KoJ 

tAr^  oT  fJie  mind— tb«  iml """  ""■" " 

^lAHl^og  TadeDii>tlDn,73g^    Wltenoe  coiDfli  tbe  t^G 


1>tlDn,73g^    Wltenoe  coiDfli  tbe 


Br?. 

/ii™'l>tho(liniiofdiari5,3e7.SM-  FB;ih  tn  tla  esaa 
1b  tmUl,  in,  MT,  MS,  3U.  SIT,  SSOJ  II  is  hutb  ii  In  llg 
349.     Fatth  Is  gplSiiut   debt,  n  Stl.  SW.     Fsllb  Is 

nilndl  of  D«l°'Mf.°^rBUll  |9  10  tUiA  ulgU  noolnlaB 

UiEiibB,  ind  BpaiifrB^  B6C  882,  tt  la  canjmioffon  wlobod  1 
tFiiUja  wbloJl  tn  of  tba  undflrttandlnff  Ind  thwin  of  Lhciiwl 
BE  t.  HHil.  nnd  trulhs  make  Hi  bod^  «18.    TEs  fcllh  at  I 


Jesus  CbrlBl,  nnd  It  It  ^iUli  (hoiB  vtao  tHlteve  talm  to  be  thi 
Sgn  or  Ood,  the  Ood  0/  b«>«n  sad  Htm,  ud  one  nllfa  lbs 
f  Afher,  37S,  STS-  F^Lb  In  tbe  orw  end  rme  (!lDd  CHuaa  (cood 
io  be  ffwd  Alao  In  tbe  biternal  (brm ;  jHid,  on  Ibe  oUier  heod, 
failb  111  a  Mm  ffod  oaoaei  fn»d  to  be  ffoad  obIj  Id  tbe  aXtnt- 
nJl  ferm,  whlob  fa  oot  good  In  ttBolK  HB.  Sarins  fiilUi  l»  hi 
Ibe  £o^  Qod  Uie  Bl»?eur  Jesot  Obi-ltl,  93]'-^,  m.    Tbe 

wkg.  TL  ^Tta'e  l^olbe  of  wbjob  ioOi  In  Iho^u'lln'  S^^ 
of  the  Lord  QodlbeSa'loiir  consMa.  ate  ell  Itka  tiara,  nbiob, 
bj  Ifaair  lIcbL  manifest  tbemlelrH  and  tbru  tbnt  nitth,  137. 

19  unlrVonuulon,  beeom«  Ilriclhill],  nblob  It  reil  no^nowl- 
q^menl,  11,  Faith  It  roiiuad  bj  manit  gtriug^  te  Ule  Lord, 
leamhw  (rnttu  from  the  Word,  and  ^Mnffunordlugraibste 
irulba,  S47,  US-  A  goplona  tton  of  Inllil,  bomiifUigatbar 
a>liiHbnnd1a,«a]HandIiariM!tablth,310.    TrolhtoriUlh, 

pear^maln one ftom^e Lord. 3M.  Viillb, In  IB  eKtcce,  jg 
i...,.i  hif|,  ]„  ^  jjgg  jf]  nahrral'  fkltjj,  br  apErltnal  Mii  Jl 


lnwat|d^Ai  natnnl  Mlb,  31 

Faith  or  tbb  Hwr  OniTRan.— Tt  la  at  a^ata  chrouKb 
which  entnoeqli  nude  iQto  the  (fiDAle  of  the  Lord.  1.  Uut- 
veital  Cinn  of  tllli  lUlh,  S.  PaTdonlar  (Dnn.  S.  Hm  ana  nC 
the  tuth  or  (ha  Heir  Cbnteb  li,  lal,  Oonfldenea  In  th*  Loid 
Ood  ths  RaTlonr  J^aini  Chtlat;  AL  Tnit  that  he  who  llTaa 
mil.  and  bellsvei  ailght,  tt  tared  br  Him.  The  atgncs  of 
tblg  bllb  It  trmli  from  Die  Woid.  It  nfilwftia  la,  let,  Ht)lril- 
etl  sight;  2d,  Affreeoieat  or  tnjtha ;  3d,  Oonvlotlnnf  1th, 
ArtnowlrfmiEntTniortbad  npon  the  mind.  3*t.    ThiflSl 

IheXa  oTQod,  M2.    Sea  Son  or  OoD,    ThiOM 
Wiirrt  It,  that  there  mt  from  eternl^mlT  one 


rerormation   iwgneretlon,  and  Ifang  remlttlon  of  Ana 
□um'a  oo^pflrnUon  j  Bnlnpnlatloaof  goodandorovil,: 
tha  eanu  trma  ot  Mlh  |  thai  Jetni  Chrltt  It  Ood.  Badi 
and  SaFJonr ;  tJutt  man  bu  rrea  UHnoy  In  tplrltnal  1falD£B  i 
and  It  conjoint  (Ulh  In  the  LorJani  obatlly  towatdtThi 


Ip'orone  Oel^.    ne  fii 


h  vlthont  ebuMr  li  no  laitb.  N3.    Alth  la 

-^  — ..,_  J  ..  .1...J,,  <aj_  sit,  3&I.  sn. 


inb,  4e».  f  idih  vlthont  ebuMr  li  no  laith,  g 
10  Mtb  ir  It  It  not  eonjolnsd  to  charity,  330, 
8J.  Fallh,  tenarata  r«r-  -■— —  ■'  '•'■  ■■" 
er.BidfiShoonlolDBd; 


become  SSrii^lblngTB^^,    That Mlii  la notObrisHan, 


from  thowbt  and  InlolllKonco^  p 
If  the  Ed^  be  fblge.  It  commlta 


Hnioc^cal  or  phari 


Ind  or  (tilb,  7^ 

II,  SMt,  340,  sea. 


ool  of  Ihs  h««.  m,  3&,  BSl.  Morelriclous  fkllh  Pa  from 
lt>lBlBcdtcniht.£w.^^  Adn)terongblt1iigfi'oni  adnl- 
tnaled  eocde.  SM.  3M.  33U,  Uigotal  w  blind  rallh  ig  Ibat  ol 
wbeibet  thcr  lie  tme  or  bite ;  ot  iiheiher  they  be  aboTe 
-won  or  MmratT  lo  It,  8*5,  S».  Wtnderlng  (Wtb  It  a  faith 
ICTCral  ^,  m.  SA.    Pntblind  Itdlb  is  a  fldtb  In  any 


From  nne  Wglt;  liin  9o<r  hi  a  contlnnad  gtrlgg,  133,  In 
"amial  light,  tepartlB  ftmn  Iplrilual  light,  (Meet  appear  ta 
ntbt,  anl  trathi  at  IkliEa.  £  Tmlha  are  not  only  ooiered 
rer  by  Mam,  but  tbejr  are  aim  oblilerated  and  rtiecled, 
-JL  With  thote  who  rtsd  the  Word  from  the  dochlne  of  a 
blie  rellgloti,  lbs  trathe  of  the  Word  ace  ag  in  tlie  (hade  ol 
nitiht,  and  Mgag  ni  hi  the  light  of  day,  232.    Tbe  Itlae  of  n- 

titpatad,  aM.    Evila  nooonmaw  ■"■"""   --''^■----■■ 
erfit,^.    Thefalie,  lolof  ei^l, 


^1,  may  be  conjoined  to  £ood^ 
etnitb  leBtlb^fclaa,?!*. 


B^^to  eonflrm  fal^g,  163^^E«™pl«or.r.^U  lalgf. 

Ihrlttendom.  CS.  »t.  e% 

nj  ftitwior  tJiDnjM  ere  ebnt  op,  BtX  J^ntatlei  era  Idaal 
gmetUac,  and  yet  It  It  iwt,  33).  By  l^tialeg,  inl^nial 
[on  of  the  ndnd,  and  opening  onlyltt  eaterlotTi,  1^,  603. 
tft    Ftutaay  of  lott— Ihoge  are  In  this  thntaay  who  think 

deFfltandlaevlthTltJ0il9,€92.    lnenttgyorpre.eiii]nen(.a,  G€L 


iio.i,=  b,  Google 


tUiwliiK  Iban,  set.  'Focth  is  nU  Ni;  lubaWng  aDIIlj, 
1R.  QuilItT  JH  dsiived  riam  no  olhec  tumci  Uun  rroin 
(brn.SL    SHAaESOI.SDSSI>H<;i. 

■TugeKoil  Uke  CHlh.  Bl  IblJ  da;,  t«a1i«  tliU  niBD  liiu  dd 
<LT,— llIaUiefaDIKitlDaDITBBIiiialiaiu,  (Elll.im     IV«  tgenay  In  splrlTusl  lUcp.  3[ie.  M3.  4BJ,  KM.    U  pull 

In  mmdi.  £uU  mn  Imtlnittd  bcfhfar  nnniaUK  7W. 


^wl^rftotQ 


priiiillln<Aiirdi,£uUi»n  Imtlnittd  bcthfar 

W™™j  rfFetS  townrta  IhslrtlBhSir.  4S3,    pJmB  In  01 
hwven,  742.  7M. 

conf°«^''^r*p^1>atnnl^ll«tlons'7r  filWbiindlU  or  SbHI^ 
FraHt'  (IM.--Good  of  &fc«nniit  (KM,  Iml  11  fl^liti  br 


FlQ-TaE?  (th^  BlEnlfles  nritunil  good,  CDft.    Tlie  leaves  or 
Itte  flE-tree  Kiptity  the  ttiilhs  of  i^e  naimal  man,  fiSft. 


HdheTcA  to  Idi  thooglit  V 


•J  tkne  eUe  tbu  ^ntle,  AO. 


earn  la  man  u  nol  uir  tblng,  19.     The  9n< 
leant  npalilt  or  Kteliw  tilt  InBnltT  of  a<H],  % 
SMP'xelooFUisIjiAnlU.gS. 
naa,  In  tha  BoMtnal  lenH  tf  Ihs  1 

NsdiXe\'«,'^   fin  tliniili»St'S^t'l[aoi'Si< 
nSl.  aeS.    InianiHl  lln  BlEnlSH  Iho  diH^ila  wflli  nhloli  iiui 

lEfii"nlio  eJSlmdlat,  i«.  "  '  '^'' 

FlBR  (lbs)  and  the  BK!lui1nc,  fitim  «li)ldi  *n  all  flibM. 
|9  tb*  niTlna  Ban,  u,^ii  tlu  Word  tbt  IniJ'  oalled  Qie 

a  flrHL  a  Dilddia,  ud  a  lait :  and  tlio  Drvt,  br  Iba  inlddla. 
tudiand^  to  ItiUrt;  114.  no.    VIM  In  dine  and  lint  In 

^MH^TiSSe.    That  •^^lebls'snt  hand  Is  inlo^l/ilrBh 


apoaramlT,  SS 
Pifiaelgnl^lh' 


ord,  loe.    . 


,  fiOL  It  It  from  frEO  Aren- 
beirt,  4W.  Wllbont  Tret 
«,lSHtlhli,g>,in>in™ild 


beia  to  Iho  Im^'ilje."  I 


every  1hlnv>  yea,  In  tba  leatt  thlnsB,  nu 
■katreBpii'taPTDHroibanattatoa,  dSO.  MBDbat  IVeu  tEOn- 
cy  In  Bplrltnal  thinffl,  470.^62.  Man  hnt  free  tnncir  1l 
ntrural  IblnEB,  bntl^mhlfl  fnw  a£ai(^  Jb  ajdrllaal  th]nn» 
"|l,  4sa.    Free  ■toboy  and  win  toAttner  mij  be  oalled  a 

id  vbtn  ti  te  agency  oeiHB.  the  »I11  OSItea,  4ei.  WlthouE 
eoaffenay  IneplritHi  thlneBlhaWotdwonldnoblHof  any 

Flthont  frsfl  ^gtoer  fn  tpTrltaal  thinfft  there  wonid  not  be 
ij  thlnff  of  nan  by  iBbi^  he  oonid  TEclpToeally  CDri)Dlb 

ii>etlmi,  free  oholee  It  ^vea  to  man,  bom  which  he  could 
ntor  the  way  la  heavon  or  tfae  VJ  to  hell,  371-  Man  may 
im  free  egencr  to  nnd  or  had  nia^SS.   ITllboot  free 

lan  !■  In  frae  affenir  fu  e^cnel  thinn  he  maj  koaw  from 

Id  apMtnaJ  thinga  Teildta  la  the  ton]  of  man,  In  ell  perf^ 

IheesoHnodhebadj,  and  Into  tha  tptechBadaetloita,  49B. 

whole  mighb  bo  hroo^t,  wltl±i  ana  ^3,  Id  believe  Id  tha 

EBDOM  It  tf  tha  vrilL  and  nonBeqDBntly  bIbo  of  Ipvo, 

All  frOBdinD  whMl  la  from  tha  Lord  It  real  free- 

bnt  Ihat  nUeh  le  from  belL  and  Ihanee  vttb  man. 

'vftude,  496.    Every  Bplritnalthlnff  of  IheChnroh  which 

a  la  fteedom  and  Ib  recdvod  In  a  tiata  of  freedom,  to- 

and  Ihence  rejecte  ft,  ha  obaoKeB  ei^Ioal  nesdom  IntQ 
merely  naCnral  freedom,  Bud  at  leasth  Into  InlbmBi,  494. 
PniiflpaBiF  It  a  oatural  oo^ODOtloD  and  love  la  a  tplrlt 
vhataoaverqaalltyhe  £  at  to  the  nfrl^lt  detri- 

Th  riMtii,  ^O-im.     WhAnrin  HinvlidH  hiMiriirhTn  iiF 


.,glc 


589 


Fsoa«(llie)>igntfjrei 


U  ti\t  Mneu  of  Ood.  OS.    All  tbluK  nrs  lull  at  Qod,  u>j 

Lara  did  and  opertLed  from  dlvliia  lova  or  divtDe  good.  -- 
dlvEnairiBdDiii  nr  dlvtna  trnth.  mnn  hIB  kingly  office,  IJd. 


«H<.a 

[all. 

Isdomcow 

cnlse  Ibe  Lam,  and  woKhlp  b 

G. 

rf!' 

"KU",?* 

n^tilual  >™id,  8W.    a«D« 

"mlk 

745.m    aV 

iiiia«l°ui.ln»ir>o  »««»£> 

g^itetatlOD,  C& 

clud«  tbe  partiiraliir  tbsrelu.  m 


™aon  gemaa  everjn  ere  'm^t  peoi 

Uenhlbs  (lbs  BDCEent)  HknowUdged  a  BDpratae  & 
ivIifBli  waa  called  Jove.  ■  word  deilved,  perhiipfl.  i 
JtJioiiA,  S,  £74    BauauHilheilliiiustilin^rlallyeaDi.— 
Ii>c  Uod,  and  (IM  (In  oongeraliie  fli«  Ulrllmuxir  Gad,  ^ 

be>ler«  In  *  God,  and  lln  accordTns:  to  tha  f>r«ceplB  of  tli 
teUglan.  an  und.  11)1.  Ths  OaDiJle*  of  eierj  vonblp 
Bverae  to  Ohriulanit/,  nialyon  aeooanc  af  tbe  Mlh  of 
tlirn  Sodilfaere,  les.    Ardeaoa  anil  Oanlilealu  tbe  spldl 


dffiiied  beRirfl  tala  Uirae  dlK^lea,  104.    blDttQcalEon  or  eel 
iiaUon  oTUie  Lard,  to,  133. 

110.    Tbi^ml  "inrillM  hi!  Hnm'an,  l£  it"m1de  it  dlilS 

mnlies  him  ipldnai,  lOt,  «».    To  ufke  sun"lp?ri7nBl.  la 
Kiwifj  him,  m. 


a  llglil,  in  nhleh  Ii  Ihe  Bpirllunl  seuae,  TS].    WUjr  It  li  gidd 
''Qo«n.'-To''M^AB"lhe  eoSSamtlie^liS',  mean  te 


Gold  ^nilfiea  ffaod.  303;  heaTenl^eood,  S06 !  celeBHalgood 
wbloh  iB  the  Eood  or  the  hlaheBt  hcnvan.  EOS  ;  hilertalJCDOdi 
BUy  The  Gold  of  ShebB,  Pa.  Ixxl].  10.  uffntflea  the  iriadom 
«riiichlBrromdIiJne(oad.7W.    Klce  oF  told.  IMS,  (99. 


nwny  blndfl  of  good  I  fa  ffenecaJTllien  Ib  at^rJlual  snnd  and 
niUnnil  ga>d,  and  hath  are  lunidDfld  In  fennlna  moral  Cped, 
SSft  Man  ahonld  be  loved  BooordlnE  to  the  qoalE^  ta  tba 
eood  nhlch  1b  Id  him,  wherefore  food  la  eaaeatlally  the  ntigb- 
bor.  4111,  41M19-    MB  HciGHBOn.     Qood  Is  la  man.  md 

*Htr'and"nilth  leaido  h.  Uta  InSmaT^.J!',  m.  Byery 
ToieVo^.  eil°lJ'o''od. -hich  ir'|eed"oo£'l£lhS^ 

tloStBCbX'OO^^IC 


dolns  oell.  dai,  4dl.    SeeWoHRs,       '  The  uneallL .. _,„ 

klnsdani,  141.  larind  In  It,  Roni  <be  Dlvjna  Lon  lij  lb*  I 

JtlBlnaD^teBnletem^^  It  Teu^ds  m  (^"it^.-t  at'oai  to  lU,  8U,  KB.  iSne  la  B  plenarr  wngpimdaliw  betv 
■Kmil;,  on  Uie  part  of  min  It  miy  be  loEt,  jfli^  does  not  rg-  huTen  uid  mHn,  «I.  Than  an  tlina  buTeni ;  tbg  hlgl 
calve  II,  161.  or  lUrl,  tiie  middle  or  Kami,  mi  the  loveil  nc  DratT  i 

212,  eSO.    1W  are  dladiwniabed  thua  eaeh  DIbec  uonrd 


IB  >  ii.  oi  inuer  212,  CSO.    1W  are  dlad^^H 

BpirlLoAl  world,   to  the  three  dwrHi  oT  Ioto  nod  wlBdom,  eOS.    The  Oiree 
ral  vorldg^u  <3tta  henrenfl  vet  like  tbe  heed,  bo^,  and  feet  In  mna ;  tha 


.v.»,  v^  ... — — "sorld,  InallandeioiTpaitoKCTL 

Qnu:!'.— Wblle  a  man  mitnt  u  io  the  body  Ills  Wnl  does  poses  It  or  dune  who  bellere  In  th«I~... 

'  '  '  i  vipee  away  tean  from  the  eyes,  12&.  beaeen  are  the  dellshta  of'  ~    ~ 

ixt.  (tn)  BlgnldflH  to  aearch  Ihs  Woid  Ibr  loire  u>  God,  tai.    If  aor  ' 


tiilDBB  eervieeaMe  B>r  dostrlD&  101. 

Qeoib  i^lfleB  IntalKganoe.  900,  »6. 

acLr.— ATiraatEuUbetwoeulleaYennn-. 
irhallt  fa,lf&    llj  Cbla  snir  He  stjuratee 


HENi.— MeoMd  oc  blind  ^illi  may  be  coopaied 


and  SbsJ,  eiffiilfloi  liiflull^  and  etem 
EiiL  Eitaiaes  the  InrSraal  Itlat,  83 


latter  o[  Hie  Word,  213. 


(iizEloBH  and  fnub]^,  bla  body  wMl  uLn  uid  UrmonL  and 

"W.  bH^  iSey  a»  i^^Rui'mS,  mf  ml^Tbo^  Is  In 
Mven  niDri  BlHjaMlnwnionnirTS*,  JM;  «1«U.  JSO! 


ira  not  iii  evilB  of  life,  729. 
Ueuconauh.  SOS. l93. 

death  beoome  devils  and  eatana.  IS.  ■  Hell  oonBlsIs  or^myri. 

ada  oF  Mfriade.  alnoe  it  fioaaletfl  at  all  theae  who,  from 
happlneea  tbe  eraaUon  of  tha  woi'ld,  bj  orila  nf  lib  and  fhlsep  of  tklih, 
i_  of  man>  bave  _alienal4d  themielTea  rnta  God,  iza.    It  ia  divided 


^'a'^ 


tnai  and  Joet,  4^    HurBdlLILry  evil  li  tritia  pareDls, 

but  It  dflpandfl  upon  socb  DDO  vbtrthBT  lu  will  uoede  to  i 

Into  map;  iniilioaldub^iDAnlLe  would  not  be«iiiwU 

The  nera^LarfOVll,  ItiU  whloh  miui  b  boni,  voh  prii 

poaHsaIiigllieituliliortII,49&«e^&I,gS.    Inthani 
rovo  Jurgdltar/  OTil  dntlll  In  lU  KilneH,  S!2.    Man  Is 

uvilH,  ^et  with  H  sreUn  ur  Ie4  Mtw  Id  pariraiilar  «i— , 
wKflrebro^ftltoi- rladtli,  no  ooa  It  JqdfSd  ^ooi  any  ItendlbLcT 


takes  rrona  them,  fiov  Into  tho  IbDogfaii,  tSt.    Pea  ^til. 

Ward  and  if  raouiaiDgfl  from  the  natflfhl  maa,  and  BD  oyA 
JiTe,  do  ODndwDTi,  204.    Heretlul  Ihlnga  have  flomd  chiefly 

vlelona  and  aadltianB  In  tte  Ohnreh  are  prludpall^  three ; 

that' (here  wa>  no  Inst  hnai>t«l(«  orihe  Locdj  oArd,  that 

EclsniH  of  oorMepondeiHW,  21,  aU5.  SM.     "'  "^ 
HlflHSM  JalBoe  fHDpreniHL— The  higfteflt  thln^fl  In  ninn'H 

wKrd,  Into  the  bodV.  BtfJ-    Ond  li  In  tlie  QghnC  parta  oT 


IntTDdoAfld  futa  henreh,  021.     Tha  bioid  and  vine  do  , 

eHeot  lUa,  but  InvB  and  tBilb,  which  oorroapond  to  than, 
IS2I,  milV.  Wlthailt  InfbnnaUon  vmctmlng  Ihi  cviZ 
enoadencHofnatTirMl  thln^awHh  BplrllUhl,  no  one  «n  knotf 
tbansu  of  the  Holy  Snppar,  0Sfr70^  Bflcanie  ObiletlBfiltr 
'  '  iir  ii  now  Brat  heHUipW  lo  dawn,  and  a  Kev  Cbnrcl>^ 
Ich  ll  meant  lur  ths  MW  Ohnrctrin  the  RenlaHiHi-li 

the  very  nu  of  the  Holy  Supper,  700.  Braad  nod  vine.  In 
the  dalnral  aonw,  ax  wefl  aa  fleah  luhj  blood,  tiglAIf  Ihe  paa- 
rion  of  the  Dro»a,1M ;  hut  In  thi  apIiUnil  luiis,  by  flash  aiid 
■read  la  meant  the  ffood  of  ohar]^,  and  hj  nloB  and  blnod 
le  Divine  Good  of  Love,  and  «j  to  the  Ulvlne  Tmlb  ot  Wla^ 
LVOlvet.  namely,  the  L^,  hhi  divine  sood.  and  h^  dlvlno 
..nlh;  theneeltluclildeaandeodUlntlbennlverwiAaibdpar- 

71fi,  The  nhl^o  of  the^rd  le  in  the  Hely  KnppBr,  ank  Iha 
nholo  of  hli  rademptlon,  Jlfl-JIB,    Ail  Ihoag  wlio  worthily 

So  10  the  Holy  Bapper  beODme  Iha  rE^lHmed  onu  of  tho 


the  Lord  ihrnu^  h«ven.    Crania  OxbtMo, 


the  Lord  HH  u>  tha  Divine  Triitil  of  Dlvino  WMom,  2! 
Hoti  Bnan.— nia  Boly  BpMI  Is  not  a  Ood  \,f  Itee.,  .- 

fiom  the  one  and  omnlinesint  Ood.  US,  130.  '  The  divine 
W  Ihe"!!!^  H|^n> p^rlv Bignlfled  tha^^'r'rnth; 
self  tbe  Holy  Spirit,  130,  Tha  Lord  oparalH  tboBO  thlogs, 
which  at  thli  day  are  aiorlhed  to  the  Holy  Spirit  ai  to  a  Ood 
Sjilaelt  IM.  li  tha  Word  of  tha  Old  Tojlama^  'ho  Holy 
thrse  plaoea,  isa  Tha  'sotr  Buiril  vaa  than  Rir  the  flril 
time,  nhen  tbo  Lord  esiiu  Into  the  world.  US,     The  lib 


thoie  whoaronnlyenernallTln  theni,7S.  Thoae who oome 
ro  the  Holy  Bapper  worthily  ara  fn  tiia  Lord,  and  tha  Lot^  In 
them  :  conaaquebtly  oonjniictlon  with  the  Idrd  li  eSfeolod  by 
Uie  Holy  Supper,  iSb-tuT.  Iha  Holr  Snppat  Is  to  those  who 
come  10  it  norlhllv  ai  a  signing  and  saal  that  Ihej  aia  the 

liun  sapatBHg,  iH. 

the  ipirltua)  Benaa,  by  Dither  is  meant  Ood,  who  1b  llie  lilber 
of  all.  and  by  mother,  the  Chnrch,  £06 ;  Tn  Iba  calesllal  sense, 

^nuher  Is  msant  our  Lord  Jeeue  CbrJel,  and  by  molber, 
Chiueh,  epraad  over  aj]  the  world,  307- 
Boiisi  (thej  Blsniaas  tbe  undoiMandiugufthe  Word.  113. 
17.  AA  778.    The  while  boTsa  slgtiiflas  iGe  underBlaiidlnt  at 

™!?ii™!W^' '"  "'"  ""^"'^  '°°"^'  ""  "'™  "*' "" 
bBnSiS^a.    »BH'ulMuS«S"DmneTrath!'wlSch''hJ 


HnmoD  Divine,  nnlesa  his  Human  had  been,  at  the  flnL  as 
^^-■^-manof  an  laftint,  and  aRerwardi  at  (he  hmnan  of  a 
Xaele  Into  whleb  IM  Father  might  enter.  7S,  89  Tbl 
ImMuloflhls  HumBD^  (he  [.ord,  was  tha  Divine  It- 
Ingto^e  tawsoTordar:  thns  In  order  tba£  be  ml^ 
ly  oeoorae  Han,  he  ooold  not  hat  be  nmodved.  earrled 

ami  wledom,  Eft.  Wherofbre.  as  to  the  Hiamsn.  he  wnn  an 
Inawt  as  aa  InlHnt,  a  boy  as  a  bo;,  ta..  with  this  ditbrenoe 
only,  thn  he  )wrMlBd  IhnsB  proffraflslve  BUges  eddubt  snd 

more  perfbcrly  than  olhora,  SO.    By  tbe  aete  of  rEdemption, 


hit  Hni^  the  Lord  1^  lae^ei  well  at^nls,  wZ 


b,  Google 


tie  Kpuleiirs  irilh  hit  wIuIb  budr  sfaleh  be  had  In  (be  werld. 
^r  du  he  Inn  hit  thlnf  In  xbt  eebnJchte ;  con&equentlir, 
he  luDk  Ibeoie  nltbl^iii^B  nUunil  Honisn  lUell,  IVam  & 
Oraiitr>iti«lHUi)rH,ll».    IhariorltedHDiun ohbelAKl 


iDSBiKD  (Ihe)  ilgnllles  tke  gwHl  or  uha 
[i'fwbisi  In  woiBbip,  Di;-E19.    Orlgll 


kypcwile,  m.    . . 

Htlll  th»  evieniRl  mull  avtA  nellp'tiiep,  nererEhekH^  baih  pet 
froni  hell ;  for  hli  wllllnr  In  1her«,  and  Jila  dolnfi  fa-hrpo- 
eclIMnl.  mi  Wl  niU,  n'lieb  1b  IniyinBl,  lucks  Invudg^n 
■>eiy  byposllleiil  daed.  840.    WiTh  niiailoiniUe  bjpiiniltH. 

Is  so°Ia  nol  lerilU;  Mro«i^  ll/l[e'in  nhlle'lh^i  ll?e  Id 

80,  81,  sat  I'hs  nilrltiMl  Idsa  deHi<e9  iiDlhiDE  IVDm  sjkfbm, 
but  ll  derives  lU  M  ttam  >1hL&  80.    BnlrilusJ  Ideas  Hva  auper- 


whlcli  a  lo  be  (OiTDad  of  Ood,  SI.  «21,  8S7. 


Ll,  WS,  m,  X6.  Wl,  S 


a'js 


IBB Diit bnoHdlHtaij  fo to  thelArd.  lUoe- 
iliiCiul,  hBlne  rrom  the  Lord  aloT-  *" 
ooTfl  dbAtmL  nod  at  itngOi  Hune 


III  UeilC  (M,  and  Ught  (hunen).    Illu- 


iHiae  iBB  LlIEMES  o?  OOD—Whal  ll  mewil  bj  Mi  SS,. 
84.  TIM  biDnlta  la  In  men  sain  Us  Images,  93.84,  »an  are 
esa.  Eierr^MorLnvtisUielniace'ciriiieLciid.  707.  T' ' 
Salt  Iraaga.lu'lhe  surtoundlns: objmla  j  why!  fe    ibMj 


iRlad  ts  Md.— .^piHii<|«i>  fipMntil.  KW.     The 
i>s  111*,  In  order  Ihu  he  nuT  set  aeeoidlnc  lo  order. 

■jDd^  AIL    Itnu^lmpoaai^le  Ibr  ^ed  fo  elT6ct  rfie 
DO  wlthont  SBBuminiE  tba  Hnman,  84.    See  Oaglra- 


EBDrCniilBtlalmp<aalbla^lSlH»41!.849.    InitLDrddDBB 

»d  lueir,  W9,  tii.  era,   Wlfhou  coelintxBl  ooidnneUon  o> 
an  with  ibe  Ldi^,  end  of  &w  Lord  wltli  mui,  lUera  would 


an47  From  miin  Hll  pover  from  anf  free  aeency  In  BplHlqal 
Lblni(B,<QO.  The  lallb  afrbe  OHSant  ahuroh,  vbleh  alone  la 
!aM  10  i^fl.  and  impfltat£n,  make  one,  9%  gS.    This 


>lvllioPeraODafrwnBteni1ty,  68S-6R6.  When  thla  fhitb  waa 
itroduced  add  bad  pervaded  the  irbole  (Jhrlatlan  world,  all 

owed  a  light,  aoeb  aa  lbej«  It  from  a  fire  ^  ib«  tlma  ol  ^ 
light,  from  which  light  It  waa  seen  at  Iha  Tir;  IbeoWlosl 
lUIb,  tu.  If  ihe  lesdera  had  IhonchI  of  an;  olker  Tallb 
ban  ImcnwlTo  liiih,  vhen  Ihey  lead  Oa  Wotd,  that  light, 
DSKher  wiLh  evarj  thing  of  tbrir  thaahwy,  wonld  have 
loaa  eKUniulahed/and  ^knen  would  nave  avtMn,  In 
44,    Wheuenr  tmputiUon  Is  menllDceil  in  Ihe  Word,  the 

olltSS.  Oood,°Jrhl'oh'ls  ebBrlS°and°%l,  which  ia  Inl- 
gul^,  acs  Innialed  anar  deub,  ML  The  lUlb  endlmcnla- 
bdI  impolallou  oT  the  Rn-mer  Cburoh.  iKdmiit  every  thing  ol 

iSa-eSi.  *TbD^Bhl°1^  Impnlld  l^o  on^btit  wl'r^^Su! 
ImpnlaTlan  pnrLaHt>ond8  to  ESthDstlon  epd  price,  0S(L    Oon- 


UBplcea  of  th« 


3  other  Lbtbar  and  no  otboT  mother  than  the  Ijord  and  Ibe 
huroh,  8Cfl.  Tha  loro  of  pBronU  lowania  their  chlldrao 
ElBlB  with  the  bad  eQuslly  ag  arllh  the  Bood,  mud  sofuetimeB 
IH  BlnDger  whh  thebudlJBL  fieu  Brouca. 
df,  9 ;  and  Bln»  he  wsBWbn  tha  world,  thus  "Obtoie 
laosa  and  times,  S9.  Tba  bifliilu  Ta  In  flolto  things  aa  To 
bCHptulBS,  and  in  man  as  In  Hs  imam,  SS. 

Ojllt^  oomprehondt  both  Immensltj-  ana  fltun,!^,  27,  SI-    lu- 

T^feUon to tlmea, etvmll/, 81.'  Thelnflnlty or'Qodls tepro. 
— '-' ,  In  psTpatual  tjpsB,  In  tha  nnlveraalj  of  tiha  world  \ 

i ;  shareloca  fMa«>  [a  an  aiUeotlTe  bslanglng  tu 


b.CoogIc 


594 

orchrin1itbe1>l 


nHgdiiii  prindplH,  1%.  K 


nroivniDet  tlia  nMieor  Jfifaonb,  oh  MODont  of  Kb  haUiieiv, 
Bl.    Tbb  JowTih  DmUon  1h  rntmentad  I17  tbg  rhill  roBB  In  thf 

fa  which  mrt  aplHIiial  riclwt,  3ia»  340.  Tb6  Join,  belbn  Hii 
i[de  otibs  t^^e,  ooeopled  hj the  ChiliduiB^'ln  a  ymIIoj 
thsTB;  alterthHt  UiajwflTB  traDarerred  tottAiiDTtil.uldwfln 
foiUddea  la  EiHrfl  Inlen^niFH  vflh  OhriBtliiDa,  Ul.     BoflDt 

ChrM;  Ibese,  br<l]BDiiiU[HTl,BniciiiEth«JainaillI«IPor 
tunetB,  HI.  Sa  The  Jan  an  more  IgnDnnt  dm  glhtri 
IhM  they  an  <n  tha  ipMRuI  world,  bni  Ealleie  Out  thai  >n 


I1  fall  at  l»rr«piiiiiiHDC«,  atl,  M. 

JOUH  TBI  BlPTISI.  BU,  «»MI. 

JoKDiH  (iha)  iignioei  innodiwHoii  Into  ihe  CImKh.  be- 
^^^---"^"°' %«7»,e77r'se8  0iBlAS.    """■ 

lonfvbfdom;  tbt 

^^ , . , JB>  of  ibe  spirit  or 

JUPAH  iTcnlOu  tbo  »lH[lHk  Church,  IfOD. 
JuDUre^irflBaDtddlhaJewiBli  nntloa;  bl<  treuon  Bl^TfleB 

JiTDOEQ  <eanB(rfainaiifl)i  42S,  4SSt.     Unjut  Jijdffu.  Silt 

lue  wliJoh  ho  omko  of  hu  ft^e  Bffpucy  in  BulHtual  thtnas, 
497'    l<y]ndKiiianI<iilht  Wn(l,b  meant  JiidEinent  TO  hai, 

mont  of  iilidoin,  BO,  61.  11  la  ooiitMrr  Io'josili»"id  tojodr 
134.  All  Iowa  of  inEtica  with  Jn^oiant  Ig  IVom  no  olhar 
anoTca  Ihn  fVom  the  Cod  ofheavfln,  vho  Ig  llie  JaaHoa,  and 

nbiurd  doflfrina  iddncas  oiralvanaAs,  bllndo«M,  alaep,  and 
la'  BmSo  KnUBna^'mSalia^XI'.  SB.         "       '  ">    • 

Kiu.(lo)BlKiiiflei,ln  theHdriliMl'Hiue,  toderirorthoBDiil 
ofmikD;  And  lb  tba  «r«tlnl  Aenae,  ta  ehaiisb  baCred  towards 
Ilia  Lord  Hid  Iba  Word,  m  110,(1). 

Eiiia,  <n  <ha  Word,  dEnlBsa  Dlrlne  TrelhB ;  whjt  114) 
ilgnlDw  tbo  Imlh  of  Iha  Chnrab.  210.     The  king  of  Tyn 

m°lBhj(ILlaai.aM."*KlnBh!aewSld,d2I,BK  """^ 
Kiienoii  (ihii)  of  thi^ubn'  Ihsnlf,  ^m  tba  IaitI  ta 
approBohod  imnedlBtelj,  and  nob  whan  God  tbo  Fatber  ta 
approaohad  immadlBtaly,  113.  Calaatfal  klpedomi  aplrlmal 
klnedDin,  natural  klnfrdcnn  of  the  Lord.  SE.  Knda  nra  fn  tba 
Hlfwtia]  kli^doco,  aafdea  hi  Ibe  aplrlma]  Unploni,  and  et 
(boll  in  the  nataral  kinedorn,  EH.  In  tha  Word,  lua  Uag- 
dam  of  Iho  heaT«n  BlanlBeB  bEBveo  and  die  Ohnrch,  109. 
KmnrLiDSE.— WlSout  reialalioii,  do  kbowledgn  of  Sod 

Ihanul  Into  tba  loperlor  paria  of  the  nnderBlandlnff ;  bnl 
knowle^w  conca^nlpj:  God  antar  tbrongh  a  ooBtarlor  wa^, 
becanFc  Ihey  Pre  Jmblbed  from  Uie  revenled  Word,  Ihron^rh 


Demlitf  tbo  ereatfoD,  man  may  mbI 
Knowledsaa  of  voad  and  trlitb  a 


1^™7^ 


'    li^UB  of  Jacob.  ^ 

monntB  aloft  nntff  Uiej  wlab  to  ba  liln([a,  lUfl.  ' 

laiK  (the)  ornra  and  hrimalone  Bigulfaea  ball,  SSi. 

orihalnooaeneeaflheioi^lut.   '   ' 

I.uin{dia}ilrnlbtbolhfnnwUohiire  of  Cilth.  mS9Bi 
■Indb  the  thlnn  wbloh  era  oTCha  nudaratandlnt:,  Wd. 
aonla  and  BolriEB  ar^  aqd  wtalab  haa  ootblcff  In  common 

orcitlon.  19,  tGD.  Bvery  aplclt  an,]  ab£al,  e3>fA);inK  witll 
mii^  Bpeaka  hl«  own  lan^onge,  ^.    The  tctt  aoond  ta  aplr, 

lanpiBAa,  that  n  Boliiloal  Bound,  bowawar  laod,  cannot  ba 
beard  6r  a  dalorlii  mBn.  nor  a  OHlural  aonnd  by  a  aplrltuaj 

nnmentoflhowholo,SIO.  lliaulilmaleoflliBncdatalBnding 
Is  what  ralBIea  to  natoral  adenoe,  end  the  ultimata  of  the  wJll 

oont  Ibe  Blata  of  all  Ir  id  chanaad  In'tba  aplriUuil  world  tbU 

lo™,'sig.'*''  "^  P>  10  the  acolotlH  oorraapondlng  to  their 
Litw.— Tba  avirltDal  Us  it  tbi>  of  tbo  Idrd  :  "  All  uiingB 
ye  to  lham.''M4,  411,  Ibia  Bamn  lawlB  the  nulierail  law  ol 
moral  Hfb.  441,  Tba  srlmaiy  lhlD(  of  SI  line  las  Is,  Ihu 
men  Bhonld  think  of  lbs  law.  do  It,  and  obaf  It  tnta  blmaeir, 


111  In' tba  WDidi  B^  19,  '  It  lia  law  of  01^  Ibat  aa  fbr  aa 

man,  and  In  Ibe  iDldrt  of  him  conjtdna  hlnudf  wlih  bim,  E9, 
100. 110-  rha  law  miDraTad  on  tba  two  Ublca  aif  iilflaa  tbe 
Word,  2SD.  SdZ.    by  the  law  la  nmnt  tba  whoVe  Rtcred  ScHp- 

Laxarns  full  of  aoraa,  ale^loaa  Ibal  Iha  llaitillda.  ttroia  1^110. 
Lord ;  BB  tdm'ua,  who  waa  TBlaa4  IVom  tba  dead,  wat  fowed 


VEB  or  IBE  Alphabet  {evoryl,  In  ibepplrllual  worlde, 

1  Iha  third  betvCD  writlej<  coiiaitta  of  latiarB,  inacciad, 

BflEue,  27a.    JjOlterB  wl'ib  the  an^ela  of  tbe  aplrllual  hlngdooi 

braw  latloTB,  buG  Inflactad  abava  and  balcw,  witb  marka 


io,-.=  b,Coo>^lc 


most  HtlTltF  oflm  and  ^uloni^  «blch  an  in  I3nd/Md 

IVoi^ll^  iltaleh  li  na  ntber  Ub  llu^'in^erled  lib,  vT 
ciill«t>])lrlRuldwt)L,47L    Thelllk  oTDan  IgaMlnmni, 
man  "nMO^bn  hlulSt.  48.    Lib.  ^Ih  BlI  llie  llllw 
The  llfo  of  Ood,  In  nil  lis  bln^  1b  Dot  cmlr  wllh  nod  — '' 

God  IDBT  not  BDlflr  Inb}  (he  loner  tArh  of  Ibelr  mhid  ; 
llie  £004  Bleur  ont  die  (ny  und  opeQ  the  door.  SOB* 
IHeoTOodlilntheBplrflu^ariniiiCea,    God^veiloi 
to  feel  IhO  lib  In  hfmHlt  u  hll  own,  Bull  Ood  Hllll  t 


lOt  Ufa,  hut  It  It  iHclvlcnl 


S,*Sf 


>  (tha  One)  ilenineii  (rath  rrom  ■  snlntnil  origin.  SM : 
I  Hh  trulh  ot  Ihe  Wort,  516 ;  algnHeo  Ibe  ri^lileouiniBBI 


HJDftTfl  ^Knl^  Qll>H  In  the  onlermott  IhlD^  6SI^ 
iffDoa,— Thwe  an  two  aMot  clllfis  mllM  Londcpn  In  the 

1b  IhTSlXo  TriSltj'  nnThs^i! 'ihe  oSlj  oSrjnd  So° 
r,  2.  SH,  SU.    Tho  onl/  Ood  li>  Jgnns  Christ,  iiho  !• 

Bon. anil llloBolr^^lI,H.    by  theliOCd  Bedwnerbmtuit 


-.,  llie  kplritnal.  And  (fae 

n  old^tUajInitlB^jirin  vl 


llR.^hlldrtnhilheL. 


dlilnelmlhi  hom  il,  imd.  u  Ibe  nms  Unu,  to  uplr  i 
to  llfs,  IJL  Tha  lira  or  tin  btiIfK  or  n»n  eonilBtB  In  fila 
H^enOf  In  tplrhua]  Ihlnge,  tfO.  SpHtalkl  lib  La  aoeordli 
ttorhi,  BIT-  Th*  Hplrltonl  Ufa  ItBalf  of  hibb  Ib  In  tmo 
Eeleneo.SK.  Kanlllb.VltlBHlllieiInatlinenilrftBi 
chruitr.  MS-ai,  4IB0.    CEvIl  lift  li  (eioporary  whioh  ha 

™oin»  n  haa  aiad.  Is  elans''  tm'-Ulfi  of  lI"  Bi<>£ 
Thx  hn^an  boij  Ig  only  an  0«n  of  llbiU.  %  3U.  iSL 
thongh  It  dOBB  not  mlngls  Itielf  witfa  ifaem,  X.  Tho  111^  of 
the  whole  hodrdepands  entirely  upon  tho  reelpiocal  eoa- 

whlch  li  nil  thfl  IntelllnncB  of  Biweli  and  men.  S0t.  iQ  \\ 
Word  we  lead  that  JeGoiah  dwellelfa  Id  InneoeBiIble  11^1 

BHHHihIe,  mTl^  The  Ilirbt  o^uavon^^ibowa  It 
light  of  hui^  ln™^l^  'the  I^clhiaf  Bene  o/  the  Woi 


ileiili.SW.    Eighi'p^iS^i 
waMit  not  treE^shle,  bnt  bv 


le  hlmodf  Blehtaonaniia,  lAi.    The 
iriiru  Id  no  muni  biie  mn  of  Jfniy.   Ue.     He  fflorifled  hl4 

tba  liord  reffflnerBtea  man.  that  Ib.  mahfla  him  Kriritual,  105- 
Tbe  Lort,  In  Ibe  worh).  put  on  the  Hitninl  Dlilne,  whieh  la 
tale  ahrlted  Human.  IN.  Ha  alone.  In  the  aplrifnal  vorld, 
la  rtlly  m»n,  lUB.    Vha  larrt.  while  he  waa  In  the  world^ 

thHOiUd thng reduced tb'amnndflrotHdiaDcOl^L^^  He 
with  dlilue  Tiower-  at  All  itav  Ofkt)  noilut  bell  In  eiary 
man  who  Is  haliur  ronmomted.  191.  The  TArd  Ib  tko  Word  i 
howl  9ffi,3M,7IS.  The  Lord,  aa  the  Word,  la  tfae  Holy 
Spirit- 1%  111.    He  la  SItIds  Tmlh  luelf,  and  all  that  pio- 


IB  tfce  TlBlUe  Sod,  II 
Hatalieanaaedartrlr 


ir  m  aternlv.  Sit,  CM- 

hose  who  amHoach  IJod 

p.  and  adora  him,  668.    Tho  Lord,  In  the  Bplr. 
Ihe  Bun  whonoe  all  Bplrltnnl  11^  and  heal 


ATM?]?™ 


otblthBndohaclV.aBlL  Bnalf  ttllnn  whlchBo^'n'lram 
I^a  Lord,  are  Teeefnd  by  man  accordlnff  to  hiB  fbrm,  SSO- 
Tbe  man  who  dlvldea  the  Lord,  ohailty,  and  JUlb,  Ib  not  A 
brm  rei«l>ln«  bat  daaUaylnK  them,  W.  Ooldiinctlon  wllh 
the  IjOrd  It  reolprooal,  vhteh  Ib  Thnt  the  Tdrt  fa  tn  mBh  and 
man  In  tba  Lord.  SIl ;  hut  mno  hlmielf  aannot  he  Id  tbo  Lerd. 


thiB  Una,  In  order  thai  Sod  tba  7Mher  ma;  be  approoehed 
throwrfa  hit  Hnban.  113.  na  very  eaaantlal  of  rlie  Chnrch 
and  of  Tallglon  Ib  In  tha  faanner  of  Ae  nnderHandhiEor  tlwie 

ll^M^^^aiMtie  le  iBHIalElLtat  nuxmlnr  lilm"fD  hSi 
HawUhn^'Shl  be™Slled  all  tbM  It' oWalned  in  lb* 
Lotd>a  Pmyer.  ftrm  the  IwVnnlncta  the  and.  lit. 
Love.  In  lis  emaoee,  Ib  BpTiilual  dre,  ES.    I»>e.ortg1nallnB 


h.Coo'^le 


s?'' 


INDEX. 


S*s:-j 


(be  InBnite  Ihinwi  which  Kra  In  God.  *od  which  p 

twD  Oilwa  whtDh  moJce  li% ;  Hi4v  ^v  In  Troin  Gvl  dil^  fin 

wffldDia  fti*  eoiijalned  hi  mu,  hi  (kr  nwn  la  ma  Imagfl  of 


br  [hts  <D  tha  Iotb  oT  nit  lOHn  doaa  nan  <n  aaoh.  rroni  tha 
CfiHl  ot  heBion,  S9D.    HMTonly  loTO  la  Id  lova  Ihe  nm  for 

SoSw^ii  '■or  Efollow-ailtoJ;  «0.  "'"  "™"^'  "°"" 

oplonljlhsloIeof'sMo'^gln'tjrftTna.iiiici  am'BaJeJ! b"t 


tbAt  ba  nuy  do  bo  to  ^Imael^  1&    The  Vfn  oT  aalf  Ei  aaali 

aro  In  Lha  lOTe  of  Balf  d«Irt  to  nilo  dtbt  tho  nnlreraa :  -rti, 

aair,  are.  In  KEDerH^p  oonBrnpl  of  DtherH,  aoTy,  enmily  HfAhitt 
those  nho  00  uoL  Uiw  than,  hostiritr  Uianoe.  batrcd  oF  TO' 
riona  kirda,  revenge,  oannlnff.  daoell,  numBrolTDlneH,  mid 
ol  God  and  of  Divine  tl^nga,  irhiBll  are  tha  tmrha  and  ffooda 
aolf  rocftrda  mmadf  as  a  Ood,  and  Ibe  vi>rM  u  hemven,  and 
BoJChf  AnrnrtAvhiUeTert  the  vea1LhofobbBrt.HiidIaaoTBr 

vorJd  nObrdB,  and  whioh  plsue  the  aenaea  of  the  bodf,  5M. 
The  lore  oT  theirotid  ia  not  oppoKfld  10  hcqivenly  Love  to  anoli 
adagroe  ea  the  love  of  aelf  la.  100,    Tha  Toveof  the  wot'-* 

4M.    Taote  ivho  BIS  iD^e^ve  OT  Ifae  world  daeire  to  pi 
aegaeva'T  thine  In  it,  and  tlHvace  aorrowrul  end  anvioni 


f  hedoneiaadlotiieD^bboT, 

In  all  and  Bvoiy  tMnff  of  aplrHoal  Hfe.  nod  alao  in  nil 
Bod  overy  thing  of  nalOhaE  II&,  4I{L  The  Qret  thing  of 
lo«e  to  tha  I-ord  And  love  to  Lhe  nelj^hQr  la.  not  to  da 


'fcn'SLXt  00  d  lo  Iha  nnderUnndln     and  lo  the 


manv  nBliona.  and  lo  gTva  tbam  aome  tnowladgo  nnoarninfl 
the  Lord,  before  they  ahonld  come,  aa  thej  do  afler  death, 


homllnglovfclOl 


Iniaire  of  UodBooordlns  as  ho  receliea'lbani.  48,  SOS.    Man 
la  Ml  ortan  reolpldnt  of  Sod.  mid  hi  ia  an  orgnn  sccordine  to 


I  the'  aailli.  and  tVom  the  earlh  In  the  alaioipheras.  471). 


Ihnt  nragesde  fcoiD  It,  IIS.  1B7.    See  Mm.    ifan,  bs  to  Ui< 
iDtoiIor  of  hla  mind,  la  lloni  apivltnal,  eoniM^ieotlT  foi 

iio,i,=  b,  Google 


IMHl^ta^ 


-^-..j  «^  — ^, — , — «.^^  _.^^i,  nnd  of  wlll^Dff  ^DOdB.  417. 
>I4D  Amid  hlDiBelf  wishes  out  Id  nndQj4tiiiid.auj  IJiliie  alae 

und  obarjtf.'aoft;  ;QI  aUII  notliiiif  of  Giilh,  and  Dothliw  of 


thfl  fvH  or  love  juid  B 


?S;S 


oflhaffODdandLhe  tnis.fi31-  ThemuTiBHAorilie  Liord  mid 
lb«  Uliiin;b,  and  tliontM  tha  marrlriffe  of  Iha  eood  And  tiri 
uiie.l>i  <o  e>ei7piin  ofllis  Wocd.ltS,2!n.  Tha  gplrltuil 
Dl&prinrwlliBliar«  bom  of  the  uurrlan  of  Lba  Lord  with 
lliaOliDralif  anlhoKDOdBof  oharlWand  theCruthiof  fAlth, 
W.  380.    Xnrrlase  oT  Ion  and  yriiiam  In  nsft  7S7.    W<id. 

Itae  Dluinib,74a.    But  iiClw  mlrriwa,  lioib  to^ulior,  Ihe  bn». 

ore  iu  GinulKiel,  74B. 

UiBi.— tlK  Holy  ^[riC,  or  Ihs  IMilut'Tiatli.  pnionding 
trom  Jehoisb.  the  ^iW,  l>  Ihg  ilmu  of  the  Hint  High, 
Ihan  to  iBf  Oul  Iho  lonf  of  onr  Lord  wti  liam  Hnry.  hiB 


hnvi>  euKed  her  ai  a  ciiddeil,  or  qnmi,  aier  ^1  lUtir 
ii'tnii,  whBo  ja  Ihe  l/Kt,  irlign  ht^rlflad  Ua  Hnman.pnl 


tarinl  thhm,  28).    In  tbg  iplrlniil  wocld  all  thIniE  ■>«  snb- 

toclallr.  629.    Spirlu  ud  annli  an  tpirilnHl  msd.  tieCBnn 
the;  US  auhHanKil  and  cot  nuurlid.  S8U,  SM.    Sm  Sdb. 


imerouB.  Sa,  362,  ITl.  634, 
TO  ChTlulaog  Is  ihe  Ward! 


alone.  tqJeatEw  eharlu  and  pood  vu-kdj  hnB  afiar  Iho  nev 
baaren  began  lo  be  enahllabfid  bj  Iba  Lord,  from  Ihe  llEht 

wera  related,  atwordlw  to  cooinund,  ^. 


--f Jh  birds  and  beaita  1  th,  .. 


SIS 


rho  Imhne  «ba^l^|r  bf  amtiv 
lit  JtVemofsdiinh^iBo^tT  rrom  IbiHS  nbo  bellsvo  that 
irttjla  proenred  by  (ivlng  almi  and  helpliis  the  neajj, 
i.    The  merll  of  onr  lATd  iTia  Savlonr  la  ledempllon,  whiob 

Mllon  and  pmorinaion  nf  tha  iSSt'Si^  tS,  *U.° 
MEBaiiK  ttbb  waa  Jeborab  Ond  In  a  hnman  limn.  691. 

mnnoedwradvent:  why  l'2i6!"\B5jl^  o?cfirt™B^^ia"B 


„.  thlngnaorvlcaabielhrdoclrliio,  161. 

of  divlua  good,  the  boman  mind  Is  no  ether  ikan  a  li>nu  of 
divine  Irnth  and  divine  toad,  spltlrually  and  nacnrally  or 


b,  Google 


9.  1«I.  3U.  aw.  «»,  M6 ;  SB  •  boDBe  IB  dilUiiguii 
mo  UirM  liavKI,  lU.    Til*  ta^BBt  nglcm  of  Ibi 

ule  Dt  uiB  (flTiDs  hifliui,  ftt.   Tb4ia[iidor 
ilB  body :  tlie  liodj  la  ifHOK  hut  Ibii  mln 

emal  mfta.  ^ab  DCluUr  ii  Ihs  bHU,  Hid  Iq  vfthfn  Iha 


miiia  loOKB  pribcipflii^  Into 
DlljHitB  Ihou  Ihlngi  nhldh  1 


ffntta..rf' 
riMllr  iililanl.  47S.    Tlia  ^lu 


fLen,  whatbar  ibe^  ba  pwd 
F^iLril.  Qud  nfterwArdB  an  niEfll  s  If  evil,  a  HaUinbi  aplrltf  uid 
«rfl  turneil  upwudlo  tiw].  Lb«  lE^dlB  tbiji^  Iben  outtrud 
budj.NI?.  teabnniHii  mind  li^ke  groiind  hi  whiob  atdr- 
Itiwl  and  nainni]  tmllH  tn  libplanuo.  nd  BeedB.  uid  r^en 
may  b*  mnlrlplied  iritbouL  end,  560.     Tba  hnman  mind, 

anablera.  Oauarets.  Ilara,  nnd  bypocf lua  Ib  divided  Into  twa 

^ramiidliut.  ThBTS  Ib  »  nntnnl  Htd  a  iplllUal  jnibdl  be- 
namrol  and  apliitiul  nadentuidlQE.  Ths  splrilual  mind  !■ 
Llie  lulernul  man;  It  eiiTelopd  the  inmoift  raap,  or  lb*  toql 
{tniinif}.  Had  la  uiLTelopud  b^  Iba  nBtunI  mind  ;  tbf  i,  with  a 
nuu.nhlch  Ib  (brined  bf  ejuemal  anoolioiia  uid  IneilutloliB, 

oped  by  mi  unbly  bo^.  wbleb  Tenden  ib  iavfiibie ;  Imt 
wUeii  It  I*  dlHDgiwed  Itodi  UlEd  body  by  natumi  damli,  it 
aniere  inlo  Iba  i^mnal  world,  wbera  m  aplrltoBl  body  It 
jHuRicIIy  Tbilbll  and  tiuclble. 


1  ipiritiul 


nbiuh  he  IBeg  Uod,  but  »ob  out  In  bU  ooii  i 
ImlbB,  wblob  be  }aami  Item  [he  Word,  and  Imbu 

UoABekgiiifleaadDltori^onafenad,  WiX 
fM  and  lUvor.  T& 
tama  hils  tbe  iplrltMl  vDrW  Ihey . 
SM.    Tbaie  >n  abn  Donvoned  menas,  goi. 


ime  jp|'il"«l.  1=  cbaMty,  44S:-«6.    In  Ibe  Brat  period 

■MotiLnr'pure^mlniSflBfflSDilMltSg*.    1 
an  goiisluila  liom  Uie  moiaiily  oCibt  aittniil  Id  that 


XOBBISD,  in  Ihe  Woid.  ii  ibe  cominc  of  the  Lord.  764. 
Metnii^r  BignUee  the  Oral  time  of  Ibe  Ohnrch,  7«,    The 

flia.*"""'"      *    ™  '"     anno   ve 

MooBTiis  BlgnlBeo  Uie  blabtBl  beavan,  ai5.    By  moun- 
tiliiB  are  meini  the  auperiDT  tbingB  ol  ttie  Chiireb.  SOD. 
BSCjutDtly  oT  wledom.  IIS. 

Qiimii^,  balivd,  aud  nvMwe,  which  brcvibe  demh.  Jbr  mnr- 
by  mnrderB  Hin  mount  all  methods  of  killing  and  denlroylipg 

iDOBDt  to  in  Bii^  HSUiy  villi  tile  Lord,  lo  bare  bin:,,  anS  le 
wiBh  to  blot  ont  his  unme,  mi. 


a  the  Word,  aro not  maancperaonB  aw  piaeen,  bat  thlu^^ 
4ina  whMi  he  leeel'ed  n  hEa  baptlBiD.  nnr  hiB  fiunlly 
.ndtl^aneele  an  called  iiecordiuc  to  Iboir  moral  01'  eplr^ 

tmii  lire,  iM.  en. 


imssz,  iKL 


lab.,'^,l7flS 


phuiloDis  In  lb«  ab^  l3s,  !706l.  174    Wl  oiniiot  be  por- 

r'M°lhtah"™r™'rflbl' 
inn  of  tbe  vDrld,  Ikiig  Itooi 
^  4jn     H. 1.  .u. 


loa.cbjGoO'^lc 


'™«tii?'. 


nomine  I»m  ftwU;  biu7i  unutsd  bf  lib,  77.    Tlw  cdubb- 

fiternlv,  biU  In  dma  nlUi  ill  tiiu4  nod  apnoB,  SSt.  All  And 
eTSr*  ^hlnff  which  1b  bi  natnra  oorrsmoiiaa  10  aplrltmii 
tbIiigB,  a)l.  I'bn  iplriBinl  world  ■su  In  tbe  nnUnVwacld, 
M  thd  hnman  mlDdlD  cha  sensn  nud  motlont  of  l^e  bodf, 
0»     jUI  tha  phTtlBU^  thIUBIB  of  natnra  bra,  bb  It  wan, 

kljinifv.  Md vrOKJnia14]TDro£4e(» aOteu QDrr9poin1lnE  10 Iba 

wotia  u  Uw  lUlHtullBl  la  ban  Uu  nuterlal,  or  tli*  ■^rltuiil 

wbo  aoknDwled||oiauirauaodluiTB  ^vadU»lDf«i^~  '    " 

lure,aLill  L«aea;rliitMAlLy.  IS.  I1jsvpqt4jprhenatmacrninnf 


jmptBtlOD;  vhgt  007.     Sao  AlHANilSIDB,  Ckbed. 
Ajsht  BlBulflas  dia  last  lime  of  Ibe  Olijirch.  TCI. 

Htotilopt.— TWonftry  uvd  piapoilaroua  Oilth»  vblcli  la 

oi^cnadou,  mar  l»  compiufid  triili  Nvclalop?.  316- 


Objioi  aiM  ndnolpil,  ol  Ulta  work),  la 
{HvlntTrinlljlBiiniJiilniidlnlbeLotd,  U 


s  bidman,  InliidiMiiliHliiirkliidnnu,  wlili^sradoDobjox- 

Bcijareuca,  112, 113.  cn^isoanttT Ig » ntlihlKir  non llinn 
«  soDiaty.  ili^  Saa  Oodbtiit.  T£a  OhnloElB  the  nalgkbor 
tliikt  It  lo  tj«  loved  la  ft  blcher  doKrea,  and  tbe  kloBdom  of 
IhBLordln  tIialilKhaadB|pw,ll3,llb.  Lots  lowacdB  the 
kingdom  i>flll«Lordillovfl  toward!  Ihanelffhbnr  In  Hi  fii]- 
nen,  he  thou  who  lovfl  the  klDCdom  of  the  Lord  not  only 
luvfttha  Lord  abovo  All  thll^A  Ijqt  tbfr  alHO  lora  the  noTffh- 
bor  BB  IhemBolvai,  lift.  Tha  noDjnnoUon  of  Ion  la  Qod  and 
lova  towarda  tho  nolrhbor  la  ulio  Indnx  of  His  lova  of  God 

"efghbor,  ilBil!(™ln''ll»ali;  la  not''lo  lov»'llie  paraon,  ^-  "■- 


IH  formed  herOn  a  Nov  Ohorob  ou  OBTth.  7^  The  Lon 
At  Lhie  day  rOnnlnE  a  nBW  baavan  of  tb«  (IhriBtlana  who 
l[i>oiiri«d»d  In  iGi  world,  aad  wbv  able  to  aokiuwla 
Hilar  iluir  dajuntin  ont  of  t)H  world,  tbM  bo  Ib  Ood 
Ihe  Hew  Chnroh  umel  down  from  tint  heaien.  ?St.    I 

artobaBnlnlbaworhl.TeS-TM    It  li  the  eiown  of  nil 
churabK  bennsB  it  will  wncihip  nm  rMhte  l])i]d,  rn  wli._ 
l8llMlnrlriblelhdiulhe»iillalDlhsbsdj,7S7.    Aimai^ 

i>  lisdilraia  lihSobatBy,  and  tact-'-"-  ••■ '--  ' — 

-  -■-  " ■■■-  lrulh,in  the  BpMl 


l^n'tbe  pe^MouB'taereiTof^AiliiB.  174.  «S,  BSe,  d^ 
ConnollsaanlledbiEtUierftDnthodiiliiepTDfldeiLo 

Ibey  thonld  vindLoHte  fbad  reslore  divlnllj  to  Ibe  Lord  i  a 


be  deligbu  oTlha  loiei  In 


aani  ofll^  and  holt,  M.    i 
id  omnlpraaant,  bj  nuanB  c 

dofa,  63.     Onmlpraaanoe,  o 
ipnistedi'sS.    Whnl  omnipol 


'Mod,  iiHKeir^eiw™ 
me.Bnn  In  Ida  world,  by 

»  IB,  71.  ThrSiiih™of  the 
potenoa,  1b  idHnrd,  08.  7hv 
ardJnf  to  tbe  laws  of  order. 


nlpolenlly  aeflordlrif  totha  laws  orjnKloe,  and  lillh  Jnde- 

to  the  -lawB  of  hlB  owo  JnBtlca  and  loTa,  74.  Radampfloil 
131.  Iffi.    I^od  ooitld  not  alTeat  redemptlau  tVom  bla  otnnlliO' 

1— tliBHumaniiGaLUedliieanjiorjahOfah,^!.  TheomnlpO' 
toDBO  of  Qod,  bj  tPOunB  of  tJia  EamHO.  wbToh  be  a»nmcd  In 
the  world,  SB  llkallled  bIbd  br  altlioff  on  tho  Hfbt  hand  ol 
Ood,  IBB.     Han,  who,  by  blBei  eoneernloE  £e  BplHlnal 

pai^lT  natnFRl  Idsa.  biit  it  dan  be  underalotMi  bj  ft  BpirltilPl 
Idaa,  30.    AllhongfafiodiaeTecywIlorepreteDtiD  the  whole 

tboBB  tUnga  which  are  eouttary  ID  otdor.  Glod  la  flontmnally 
ufleeat.  bja  oontioaal  Btmeelawlth  rhem.  and  by  aeon 


h.CoogIc 


OBB.-T0  D..k,  006  ^.u.ll,  .nd  »  «I 
Ostl.-Ood  h™  reTMled.  <D  Ibe  Wc 

S^^Spli11,7n  fli(^r»ho  boU^^^him'  149.    0<S%  con- 

Thlsh  pnHBola  fioiD  lbs  Lord,  139.  Ttaa  lAtd  Ib  CDnllnuHlly 
opmnUnjln Mn. itau he imj bo Msed, BOO.    The ope.alinn 

dniDrthaHolTepliH.  nhslttlB,  142-IIil.   OilsTuiDD  nf  the 

ate  nlihJi^  at,  Ta  will  eill  imd  do  EOOd  nn  In  IhemlelTea 
(no  <ip|ii«ilE«,  431).  All  th*  thliin  lu  hell  an  ODpoalle  to 
IhDie  which  ue  In  he&Ten.  78.    The  qudlltr  le  perfbelad  hj 

rini^F 

mi.ia,  697. 7! 


rio™  °i,*°Sti''  '° 


2.ta.7L,nii    UodlalcDdn 


— ■ . — .__ .._  _... ?r?^  ^  firariS- 


pHrllaqUr;  and  there  Is  ohewhlc  ...  ,.,_ ,. - ^ 

Rllj  uhI  on  wIticL  tl^>  ffenerdl  and  particular  one*  depead  In 


'"k^j^ 


Pia..™B,  tI,  «l?  661,  71lS"T87."p>rad«lBSn  dollghlis 
ed  In  ihe  aease  or  a  doll^rmi  ffnrden. 

ntBellneaoreharlt7,  bwnnBsrheyvere  a  spiritual  rratemlEj, 
431.  At  thll  dor  pftrETw  of  li^endidilp  are  of  van,  hot  na  ret 
thme  aie  noEKlTon  Bay  partlea  sf  chatilj-,  &L    The  luutfea, 

MJIeelA^ODS  oT  tdotnal  lore,  434 

JAIDtf  Dr  ?HE  Oboes  Jthe>  was  (ha  last  teniptatlon  ^hlcb 
dr^  A9  the  freatoBt  Prophet,  BnBt^nod  ;  and  It  waa  the 


oF  thlH  day.  that  the  Lord,  by  the  paBEhni  of  the  orosa,  took 
awaj  all  bhe  bIqb  of  the  woi'lq,  ll  Jlypociilical  In  A  lllie  man- 
ner, B18.  TUosnKoljdonoltlilnkofthapaBBlonofthaLord. 
All  tho  olromnilBncM  oT  Iha  passion  of  the  Lord  rignl^  the 

Pioi — An  aplstle  or  Pul.  notpnhllahed  dnVlii^'hlB  UTr- 
time,  ;p1.    Sow  [he  msaage  ia  Rlnl'I  BplBlls  to  the  Ko- 


la Boonlroil'  eeS.  °8oe  Bdbbi.        '         """""  "■""'H'^'^* 
ruiiEB  (Boda).-^ee  KS. 
PiBOBitfE  (to}  things  e^rarlorly  la  to  be  In  no  light  oi 

of  wUdom  are  oalled  l>w^c«]nions' ^^.     There  mnat  be 
peroeptlOD  and  thui  reoeptlon   "-'   '-    "  -      •    •     ' 


HIbe,  t^  poroepcion  beooueB  ohsoaro,  which,  however,  m^ 
LppeATaalflt  wojo  clear  ftrnn  DonannatJonal  lAB.  There  fa 
a  man  a  oomraou  peneptloo,  which  ha  haa  hum  the  InflnK 
hero  la  alBO  In  uaD  a  pecnllBr  percsptton,  which  he  haB  from 
Igol,  Danio1;,lbe  Internal  or  apUnil' and  the  eileinal  or 
iBturaL  mBkaoae  wllh  the  wise,  SSI,  The  percontton  ofop- 
iDflltoi  Ib  different  from  that  of  reJallvea,  ^    Yarious  per- 


ur  patfodH  of  life,  by  wli 


-■^■^'S'^ 


Fiianis  lu  Strut  umvued  with  AeiiLii(iu9  in  tliiRg 


uiuN^  Wilt  wLiilolftflH  or  BtoUfimai  Ihe  lova  of  tuIIt«  froo; 
ttiu  love  of  Hir  uCflodg  H  fftr  Ibat  (Key  itIbIi  Io  be  htu^  aD{ 
ejDperarat  and,  if  pwsCble.  In  m\i  over  hr^  mittt^  ot  1K4 
\«urLd,  nitd  bi  ba  auJed  kEai^  of  bla|:A  jiud  emperorA  at  na 


not  obarily,  ISS,  40,09.  "  °°'    " 


itLHji  a«B  fromUie  LDEtJ.  Ibr  iJie  odtire  of  the  Lord  ft  Ja  I 

Sea^ra  of  man,  fffO.    Hnu  liu  th«  pmnr  to  ober  ud  to  1 
I :  Id  ^  ind  Id  lliint  In  eplrtcaftl  thlngi.  SOt,    Ho  a 


ID  ODD  enuldOshl  Bfsliij 


FUBAilHKU  {hypaormeol),  eBI»  14fi.  147- 

le  HpltitdHl  iKiBia  of  pireoiod*  ttoqv  i>  frvia  ibe  I 
I  <eiiH  el  Ihe  lelMc  Df  tha  Ward,  9)9.  ZiT. 


big  oolaEpg  II  It  fEniiiedlute.  109.  Tbme  ta  b.  uolvereal  uhd 
Uue  nod  rood.  Uie  prwfluoa  of  III*  Lard  ta  ouiTOHalDroxler' 
te^OT  boA  lutunal  rmd  sxarnol,  719.    When  the  Iiocd  Is 

lllumiiuiag  moo,  m,  J^  The  preiDniB  of  [he  Lord  Io  Ihs 
Word  la  Dulr  bj  die  Bpirltoal  Beooe,  730.  DlfTenJooe  bolwQoa 
llie  nrEoeoBa  mod  oontini;  of  IhD  Loird  vllb  laun,  771.    Won- 


UypDCriUcHl  i^rivU,  3B1.    Pcieglt  lutheapldloiil  noi-ld^^li 
PalMlTirB.-/nie  BabldaDlllll  Ik  Ihe  pi^Diillve  of  tha  mote- 


.-..„ r pU  mi  doelcliilLU  (ro  deilnUie^  I77. 

Eodj,  MB.^Se."  PriTictpLHWi  Dr'l&rl^VvoBtn.Uit  botoort 
prlouUrep  01  prloolplvs  l>  V>  tam  OTOi^J  IhLoK  upBJdo  down, 
M  ttbraa  which  proeuod  from  priaoi- 


S^*1Jhleh' 


tfa]ofB«gejil3tiii  tbefiDlritau  wi>rld,'ljn-   The  propheLo  gig. 
HiliiffB,  uidHLBobylhioKeoiij^iBl^srieYoofliandeTen  wioked, 

PagFiTIATOBT  (Ihfl)  over  Ihe  Ark  [o  IKd  Ubaranele  >LpnE> 

OflOT  procaadi  nmn  thlH  IB  Bplrlloplly  evil,  however  nfttikrellv 
n»d  it  apjwan,  382.    The  mil  of  nuin  Sa  Uitpropriun,  and 


^gle 


lbu°vhlchIa'reDd^  InirreB  ^  oT  ttak  will 'iwnsloB 
llir<truldil1»UMtlitTIil{irlBiii,«e.  Tboproprliim  nrmai 
tba  Charelu^.  Tba  inlbiE  l»^pl0  of  idiui'b  lire  1e  ii\ 
pioptlnDi,  n9.     tba  two  t&vet  vrooir  or  peculkr  [o  th 

Of^iirvat(im.—T^  proariitm  ^tutn  la  to  love  hIniBeir  I 
]iQi.veQ,  And  tD  tagard  ihe  D^jfbliar  ab  nothing  eaupfiie 
.Anma  Cabila,  SftL  n\,  4317,  MM. 


tnHD.  ^(inPoBiveUbl). 

Pou^T.-Whol  ot  lllil  da/  la  Dine  CroqueDlly  preaohed 
and  proolaloied  trom  lUg  pnlpll,  13^    PiUpit  lu  a  [eoiple  d[ 


Kvmj  qullig^oKlils  b»  larlwlaa,  7S3.  Ths  qunlily  la 
163,  Ftom  Iha  diiallV  ot  ocdac  In  the  nnlvene  thai 
'"qbibib 'a  in  Iha  Ipiril^  wotiiil^  '°™' 


io,;eB,    In  the  t^riloM 


(a™B"Heir°3pl°  M^  Choicli,  l^fr-1 17, 8l|°6^  wS.  m, 

«Tt'7ia>a  lahaialad  to  a  atite  of  intaefitjr.  11S-I2U,  le& 
'bs  nhole  UhTlntlaa  wb,  In  £iiih^ldh°lhenSnkl  B^[d^ie 


Wi, 


raliDnalitj  ie  dwd  In 
UoMlltT  ;  whonee  It  iL,  „,. 

BdDIIOH  (h;  the)  of  the  ovtl  and  tlie  9 
good  aid  trirth,  and  Uiui  ngelntl  hlaueiC  Qo 

lalauie  and  niiilj  of  Ood,  £  lil.    Tbe  idenlitf  of  lljcee  Dliln 

with  loanaclH  and  (Sttan  In  jliiaoa,  UW,  17S :  vhen  (Bit 
iHilh  theoa  worda  reaaon  liibanlBhed,  and  vhea  reason  I 
himJahadThat  bamnLeaofhnrnnut^ilfhtf  £7.    Human  rei 

the  fnllnil;  of  EkldJ^  "inleikic  nuc^  ofjudlrmBiltri'^'' 
ItEaiFTiai.n.— Una  Tie  oraatad  a  tacepncla  of  OMk 
LovaaadD^rina  Wisdom,  SB,  3B2.  Man  <g  not  lib,  but  ha  ' 
a  r«apaac1a  or  the  lib  Which  procaeda  rroot  Qod,  4;il-17- 
«on'l«lne°i»'e7teeeBBi3ffl°of  Ufa,  at.  °  '™  e  "or    « 

SlDEPnOE  or  Iflb  la  aocordliw  In  the  fbnn  of  auh,  SSI 


tiio  ban  Tpi^hial  enlojl 


tlV    "'taHiiiilhl'femn- 
ideidl^lo  ^,  hutlt  la  nn*^ 

^^hJi;a^h'f™r'°'™^''°°''°°""""^''"' ' 


l™l(£°s 


alatad. »,       ' 

beat,  SiS,'aSl.  ' 

■Inndlns.  K^  SS.  Ilia  iDlemi)  man  b  flcH  lo  ba  refbinied, 
BiidhJ^la  rhe  eatanial^aod  man  la  Ihna  TageneTatad.  iW2, 
Nl-dw.    ISy  tbe  aplrltaal  will  tbe  Lord  rafeimB  and  resell' 


aa  man,  acuotdliiff  lo  hla  la 


„Googlc 


iBi>iib)rbltliBiidi]liarlty,]U,«S,e8S,  Tlis  tAnt  l9  contin 

bllf  la  tbfl  act  of  wvIhe  IUib,  37T.  ^  Hun  U  ^eselHrdtBd  ] 
Ibme  thna  un^TvmlB— tbs  Iiqi?d,  ubarlty,  and  ftiib  u  an 

orAuap  avviy  ouflHfflirdlnfftaliJbHtiiLB,  £i71Mi8Z.    EvejTonfl 
td  rerunaratad  bj  ntofhluLiv  From  erili  H  bIiib,  mod  &dvK 

slsd  oulT  HiBuidTilT,  as,  6LU1'  Whan  nun  <■  legantru 

Ing,  «ut-aU9.   TbaliKdiliTouElilKKTWtnTnnitliDHtltiii 

en>19  man  Is  in  oommniiiDii  villi  iSe  angalt' «'  Iieaien,  h 
nil  nrtretananiHi  nun  tn  cgmniunlaB  WIlE  tlie  iplrltg  of  iH 


em°TI»  Lord.  I»un«E«<sHmy  lagl^  lamiu  lo  al^  ibrii 
-'—   ~ir  ImpaLH  tiiBm  to  HUT,  030,  409. 

3FATUur  la  Dper«tEd  bj  tba  Lord  vLtb  (hDBa  nha  be 


fii  ib*"llgfat  or  haini 
iSTuitd,  flat "  Tin  nu 
Uonln£avDrU«nn> 

HddmrnofQeliritB- 
KEUuiBAnoa  &  Ik , — 

TLiau,  ne-STS.    TlibDlleToUHUaBr-— "— '-" •<■- •-i.^. 

of  Ilia  prtvanb  Chiiroli,  wbJDh  la  w^ 


CLiinBruiiMB;  uDdililArnrlatj]ahiflulte,11lEeihntoffkcaBnniJ 
cbaslTQly,  from  tbe  bd^nnW  to  Ibe  and  Df  ]Tr«  In  LLb  vorld, 

TLiiIBln»IIDnDn[coniIlu  trill.  071,    BBcenenlliui  4  Ihi 
nuHni  of  anlnilhiii,  ud  cliBrUf  nnd  aitii  are  tha  rriana  ol 


lin^sbad  Hooordlnj 


iOi  of  ra^ecttU 


tJiluga  that  an  In  ttia  vqEatnble  lilngdar 

pmi  bjlhe  frnlLjftL    Begai 

In  lUe  CbncBli  » tbiii  di>r ;  wlirt  Ml.    In  tlia  Word  regeusc- 

avlon  la  dojcilbwi  by  a  mw  hMrt  and  n  new  apirlt,  (hT:  tl  1) 


VArioua  tltEn^  In  canvenieiit  and  afEMeable  vrdar.  OL  Then 
nrfl  lelativeA  In  both  oppoaltea.  62.    Set  Ui-FOBira. 

niAi^  for  thla  ocenplea  Uia  blKbeA  VUL  In  tlia  hnmnn  mir 
njidaaaaundarlblbaavTIIUn^  wfalchnTa  of  tlia  world.  0 
i^^S.    By  thv  thlnp  of  rell^cqi  (bare  !■  oo^nnatlon  of  U 


nonltdga  tlw  tHilna  ud  llie  in  clurllj,  110  aaliev  wH 
lalt  dngnua  wag  In;  bul  lbs  Obnjeli  l>  apasltllT  tha 
'beta  Iba  Wocd  la,  and  vhara,  llj  tha  WorJ,  tha  Locd 


at  (ted.  SIU,    Rafentunat 


LDBO.  AID.    QepenUQaa.  In  ordar  to  ba 


vo  Lbain  In  part  by 


WHO  of  bollBvlnlf  Id  Lbo  Lord  And  Inrlnff  Iba  DBlghbor.  K8, 
Tba knowladfaofalu,  iindtlieaearabbiEeatofaaiiieDna  ain 


'  lilmaali;  Ilia  anadant  to  inltlaUblm  ijita  ^etnnl 
ll30,Sti7.  Tina  topenttmnaia  10  tiplDtenol  only 
^a-a  lifo.  btu  nl>a  Iba  Intantloiia  of  Ita  will.  032- 
LKanJ,  bBoMda  tha;  4ra  sina,  perform  Iruo  nod 
anunaa.  tSi.  Thou  alatt  parform  repanranaa 
axploia  tbemaalvM.  Imb  BllU  daalKt  from  avlla, 

vl» do ti^iw^ a! giuiitv  rnm rellslniiriMS-as;.  ^t°lt 


but  yet  Lliej  nre  not  rapaHtlonL  but  ona  ivtbrt  itBalf  to  good 
tod  Eba  oifiar  to  trnib,  ud  bolli.  takan  logdhac,  mike  Oleic 

Lta.  ^ii^am  nod  fba  Holy  Sopp^-,  vltb  tb^r 


SSa^'^T^' 


bv  Cookie 


BffMlsd,  111!'  ™  °  '"'°''  "'""  """  °     °  ' 


bKamB  dpll^rual)   n.     A  Brrt  ravDlfiUou  peivaAM    " 


ihiOAaad  ebould  ba  don* 


wbD  pot  mvard  ijj  tha  flret  pla»i  And 
oad^  thofl  Ibix  far  the  Bkka  ot  Lbiit.  Inirert 


—     ■^"      ■■■       |MHiorihaLordwKiilu»llllil.^B. 


love  or  iTMt  [>  Juat  And  tme,  K.   Id  Ilie  gaxTluel^  oc  In  IhB 
•    uw  itseir.  Bhtoh  he  dnea,  rlebteotsiitiEi!  dwellB,  95.    Tin 
Laws  or  Justin  are  Itiwa  wbloh  cinaot  be  elisiiEHt,  341. 
ftiBH  (to,  from  Ihu  il€ad>.^^hQ  Loi-O  rose  Ifl>m  the  BepLcI- 


BDiii^rigiilOH  Divine  Trntb,  lU, 


things  i  Itnd  tbls  is  wnlkDnnlly  precetit  Id  Ihe  l^uf ht  i 

Ufa  li  I  by  tUi  baT>  dleHnEuliiIied  rCDOlDltieH  ;  neeiicdln 
B  (lilB  hl>  huvu  Is  mule,  (r  be  re  no<f,  anil  hit  hell,  ir  li 
li  «Tl[,  SW.    Ann  deslli  OkB  cDllnKlove  oaniuit  be  shuiga 


SlOEiiiBiiM  lib*  IHO),  *'^™i  "I'  ■*•  S"^  Snj per. 

gADiuiDSDiilrTgRinlie),  oriheWoid,  is  Ihe  diilsa  truth 
loeir,  ist-in.    liieiebeEthaiiberetaaQad.  uMibHttaeli 

tuit,  nhlch  wee  dictaud  br  Ibe  l^nrd,  la,  in  B«iei>a  nud  In 
pnitionlar,  a  mirdiige  of  the  traed  nnd  (he  Ime,  t£4.  The 
Baored Seriptnre Ib  like  B  miner.  In  nhiota  mm  seei  Gad; 

Olid,  B22-SZI.  See  Wokbbif.  Ilie  codi  of  Iba  QeiitllH 
SyM'gSTasS^     MM    ti.a  a^»         as     vule^aii 


npou  iwnt]   repontuneB.  HES.  tiSB.    Hi  that  Jeheinh  hai 
commuidel  ie  to  be  dooe  G»  the  enhe  of  siliatloD,  if!,    Tbe 


tiveo  ealraUDO.  W,    Wllhoui  redpiooal  conjunction  ot  ninn 

lOB.-^Hit  inner  conslited  lD  his  hair  I  nhf  t  3S3, 

«ptlon  atid  bltl<taliOl^  113,  The  Loi^  \n  Ihs  wliole  ol 
nilT  li  iiuiaUthB  wm  Ihe  sabbath,  SOI,  Banotlty  ol 
ealoiDe,  iss. !».    GaiEtitj'  of  the  Boly  Bnpper,  !ou. 


'^'illlei,  and  bj  an  avtl  lltb,  CDnlraota  erndaally  i  sort  of 
.ternicy  vllh  Batana,  3R0,    The  Inlevniil  mm,  with  lh« 

il«T  ultli  Ibsm.  ud  liken  Tee  alter  lie  Eeuni  silon  fVara  tba 

ily  It  comei  amanK  them,  WL    Sea  BEViLa,  Ueu.. 

themaaHiiB.—In  hsll,  tbOK  wba  are  eill  from  tbe  nnder- 

•MinllnK  inhabit  nlacee  lu  front,  and  are  oLIIbd  Batana  ^  anr" 

tboKirtmnre  flvfl  t^om  the  n-111  Inhabit  plooGS  In  the  re^r 


br  derll  l>  meant  Uiat  hall  -w 


>r",ni 


"siTraiT,  njLHO,  m'   Ato™f  &rtnm°,  691  ' 

to  hli'^t^UtT'W'^?^^ 


Lard'i  bnlt.  06 


Ho,i,=  b,  Google 


Iledied,  ilgnllu  aplHtnsI  eoDd,  3SI. 


skip  oFJbe  lArd.U 


]ru4l  (LiiMB,  whlcht  aecordhif  10  Uieir  Drdei^  oocn) 
blgbar  thii^  186, 

planted  a  Bort  of  imaiaaiAtf  and  tramltj,  3£    In  1^0  fle«d  of 
U'flty  oiUt  ftooi  wblali  ha  li  <WDaal*Bd,  thsv  Ib  h  ffraH:  or 


OAiwriAtfmi.— By  Iha  BpfrlcniLl  niiBa  it  nnderBlDDd  botb  tlw 
cel«tilLl  Mid  the  BjtIribeU,  when  lh«r«  1b  not  nuda  a  dlBITno- 
la.— The  HiiKB  are  Df  llfo,  end  Iheir  Rjrtut  fnjm  no- 


1 1B  conHlveil  IjjwfVdlT  hi 
n  llie  will,  and  IbeniielB  B 


ttoia  •  geed,  IM.  la  Ihe  Bead  of  IhB  tres  thna  <B  DonKB 
as  It  vara,  the  and,  fnleatCon,  and  parnaa  ot  pnidnc 
fr^iiia  ;  In  the»  tfaa  Bead  oerreipouda  to  ibe  will  wllb  n 

iHtlon,  prDaefldl^CVamevefrpfLrtiQleorLhedoaL^LheeArlh. 
m«n-D«nto"ll,  a-^Sifloa^Uio  Uiilh  o/lho  Word,*!! 


tun  frnin  ibeiiordT^-^iSS.    By  t 


Ioaanietinlfi,HSi>rfl 


Ui,()63l>rjtlBhime 
hwt.  and  wiUi  Tbit 


use  or  the'  leiier  la  aompoBad  ar  n 
« la  I  Bplriuul  and  oeleEUnl  BenBe  li 


not  SSmlnwnUlbertJir^yf  ISiJo^aB,  ^B'Sanl! 
wArdlj  lb  It,  M  die  konl  In  Iba  body^  ab  tbs  tlioiigbt  or  tbt 
undarBtnndlns  In  Ebe  e^  And  as  tba  aObatleD  of  lave  In  Ihf 

corrarpDndeneaa,  IH,  SM.  I(  !■  tcom  Ihe  qdritnnl  lenBe  l^iel 
mSU,    ItbaapleaHdlhTLo'i^nowaice'i^l^'^ 

Bense,  that  It  iar>ht  be  knovn  vbl     

la  eoneenltd,  loS.    ThlB  asDBa  la  i 


cludait,  QOOtiJqed,  elaUied,  and  coniprabandail  In  the  Itten 
KODdp  Are  In  lie  DBlestlal'aenae,  21Et,  The  Lord  ffubda  til 
BplrlHulaanBaaabegneTdjl^aBiwellabeBTUL  Rv  tbiB  la  I 
il,  230.  SDetrlDe  la  nat  acqulredTbiK  onlj  Ulutcaled  an 
correborand  t?  Ihe  IphUnal  aenaa,  aiO,  Set  Sinag  or  TH 
Lettbb  OFVan  Waiw.  Thoae  Ihlnfa'whiob  He  hid  In  ill 
btlilLnal  eenea  do  not  appaar,  antcpt  to  tboae  who  loi 
trulha  bBDBUBt  thay  bti  ImlhB,  and  do  laooda  baaiuwi  Lha 


ina,aodwlthBameaklndofahndawDfll.TM,   Tlie  aplrlt- 
I  seme  of  the  Word  la  alinMtd  hr  tbt  glorr  nod  Tlrtue  In 

UiB  Word  la  onlj  b;  mean  al  the  Iplrllual  aenBe,  TSD.    Tha 


^E""Ltil^Bthen11lniatearU]en;lndDrni'Ln,edhO[li:E    . 

1  dlll^ht.  «M.       ™°     "       °  " 
IBmuM»*^l^^n^oJowaBt^degr^^  JlVftfn  ""b' 

The  BBnanal  and  earpoieal  man,  viewed  hi  lllmwt;  il  'elto- 
netJier  an  animal,  and  oulr  dlBen  IHim  a  bnue  anlmnl  In 
Biat  ba  Ib  able  to  Bpank  and  ki  re»on,  2M,  S3S,  M8.  The  In- 
leclan  of  Ihe  mind,  which  tee  Inm  lb*  llgbl  eF  biaTen,  ar> 

men  relBon  keenly  UJd  ebrewd^.  toecauhe  their  tboa^t  1e 
tba  llpa ;  and  baeauBa  th^  ^**^  ^^  1nlelll£eQ0e  in  eirteoli 
emdllton,  who  bBTa  deeply  conarraed  tbemBelTea  In  IblHB, 

fnaia!oyaofc^ngftiintu"VeotBaira™aenBn>lin1n?*llt 
thlc^i^t^  the  Hua  o'r  the  bad/,°a^wb'o'belle°ei'noib:D« 


'SS 

». 

';'II^L.°i 

."• 

Eb^  rarnldi  each  tblnj^B 


n  tbay  are  In  the  TaBt  plaea,  and  BLEbJHt  to 
3t  wiLh  a  ftellBb  man  tbey  are  iii  tbo  flnd 
douluton,  liEe,  KO, 


The  OTgBDlutinn  of  Ibe  hvitin  ooneiall  in  an  airaitnuenl 


ries  In  wbTch  the  aTvanlBm  of  Ihe  mind  Ib  dlBweed,  3Eil 
ThronHfannt  all  natnre  there  ia  not  a  Ibln^  wblcb  1*  not  bnn 
died  loEelber  Into  Btriea.  SBU  Tba  nnlreraal  oaneii  la.  be 
canes  dlTlna  trnlha  haia  anoh  a  eonnicniation,  Ul.    Wbtn 


la,  proaeedlnc.m^  the  tiKit 


i„  Google 


ssa' 


ni>eATfaB:  i>f  dlfina  Irulh  Jd  tbe  Word  lyora  IhgXard,  lOB^ 
8)giiart£>aniaaaiartlie<iibllCbai>:IZ9d.    See  Ckihs. 

fiWHT  (nahlnljf  whldb  1i  tha  dgbt  of  the  eyB  and  tboH 
tbeboilTf  conretpotKlHtolplrlhialal^r,  nhieb  le  of  4he  u 
dwaUudiiiff,  ncd  thoB  at  thu  inrnd,  niG,    Tbe  sight  of  (_, 


ileijiii^l,^    1 


S.^!^^ 


"fliSlp''!w\i™i»B  ltoHte.«  i-  .b 

•add,  1W. 

Huou  aM  Mu  111  Uril  Brim  from  6 

wSpE||[||£ 

412'^IherBlein 

ar  tbe  lUM  nll- 

BlonsroBtrtlnod  toto'wdrtM  lo  h»vi 

■B-uUou  of  Ion  to  Qo4  Bnd  wwHTdi  Uu 

notEbbor^InhBU 

SS^'ESS 

a.  Ii.  bW  a»  ^ 

Buj  u  Uure  ■»  lUn  Id  Ida  flnumu 

or  lb*  oarld,  Tl. 

nbablHnta  of'll^ 

Sie  inrld  of  iplrtto  are  pal  b>  order  lb  a 

*n*E™iaUa*of 

ner.   a« WoRLDorSnwn..  nuianlbeboiidsariDeleiT, 

iiioni>lbH>di,iia[ 

S-JS 

lariat,  e3i.tBI  I  and  Ihna  deatroj^d  Iba 


God  rrom  eUniltr.  M ;  and  ihH  be  dweondod  and  aasiimed 
knowledgodK^onorODd  bocD  Ann  atotnltj,  bnt  only  a  Saa 
Son  di  Xm  (tbe)  li  tbe  Ion)  ai  to  Iht  Word,  0Z,  ZTL    Bj 


theti^oFIbei 


ad  iLiu  t)i9  hablluloD  or  Qod.  eST.     Tbe  no)  of  the 
_ia.    l^badrUfr^tbs'ioul,  B2.' IbeniallilnlbeKtd 

Hijae  of  tha  seed ;  Cba  aonl  not  onl^^lflaiea,  bnt  alw  pro- 
'-  ---^o  tbeliroHlBrIhoafllblngBvblahHBoribflb>Jy,  IQ^ 


in  tliq  ai^hniJ  world,  IQSl    Bnrj  nnui,  nhav  dvA^,  outa  oV 
aplriUMl,  w^lob  be  bad  from  Iba  Dtbor,  K^bervftb  a  kind 


riinal  below.  IIB,    Wbat  the  bilh  of  Uie  nreienl  day 
„ cBcaid  to  Uia  Hats  of  aonlB  hThi  dmtb.  ;«),  770. 

UhII  theiiliaetloniarnwi^loia,tia9 !  by  tbe  aoaiid  [bay  b»o« 
lasa.  380.  ^™T  "  '   '  ""'       ° 

'.    SpaffiB aaltimai  vre»  oroHtad  toJTeQiu  wltb  tha  world, 
hara  1l  naUdnc  oTaurita  In  God'n  Immeaalty  and  liolbhiff  rf 

-  artda  that  one  Uuag  mlabt  be  dInlagMlabed  front  anal^er, 
9.  Tba  8p||Fltiial  warld/iB  not,  Kka  the  nauinil  world,  in 

-  "  iro  acoord^nff  ro  Ibe  dISefenoH  of  tbe  BiUes,  in  wlilab 
mlodi  or  opiTiU  Jind  angala.  »,  Tboaa  a^earniLOOi 
l1,  bcwm  constant,  according  to  tha  BtaUB  of  tha 


io,i.cb,Goo>^lc 


flpirjtiul  iplMrfl.  Vlitob  to  oT  the  oAolJon  of  hia  tore,  And  Iha  Bplrltiwl  world  hfla  nob  a  ODDDBfdoa  wJlb  th4  mUnrjU 
UwnHoTlilitrhDiiffhliWtdlt  Inwudly  mObolA  ElioHvbDHra  norld  OiU  1lL»wiiiob1»  HpAi«tsd,  1]8.  Bj  the  Bpltltuid 
the  hoe  ee  Trc^l  hb  b7  neplraUob,  iss,  Evar^  metal  mnd  ore  In  tbat world  ^rt  eplrltDlU.  nod  iJOcb  tbe  inlajul  mmi, 
flTSTF  Bbna,  pradoiH  aiid  oomniDB,  frHl*  hotdbei  Lhs  BtboTj  f^d  tVirm  bli  will  and  undentandlDE.  n.  Tbere  ere  two 
ejdi^ee  lu  paMTe  properties,  taieatt  what  la  ahaolala,  mud  ihlnga  peculiar  to  die  Htoial  world  wMoh-oaiue  an  Ihlnp 
renavBltnlFwlEli  rraHh  enlHtuMwe :  thanoe  thero  Ifl  a  mav-  tben  ID  be  flnlta;  one  la  apace  and  the  other  la  time,  ^. 
i~i  ^1. J  .1. .  ._!. e, — J  The  aplrttnal  world  li  net  In  ipaoe  and  Ume,  aatbe  nmloial 


ot  Uie  dnil  oF  the  eit 
u>led.-wblelioitiiHi 
7U.     Than  la  aoti 


«iius*  DjMwiB  ui  iiuu  wvuiiu   I  ha  Bplritnal  wotIO  la  net  In  bpihih  am , 

aphoTS  arotind  anir  iiartlalo  worhl ;  but  It  b  In  Uie  appeannea  at  mate  and 
imnat  of  everj  aaed  ta  liapraH'  Thla  appearlUB  1l  afiOOi-dlnW  to  tbe  dlflereDCC  ol 
""        ■     ■■    - -^    vhletaantbanilnda  ofeplrlisandBDge'    ""     ' 


ffi.tlr^wrSa"'.^! 


whish  Ii  not  iilu  in  tbe  ipMtuil  world,  hnt  ttw  dlStr  In 
orlgln,IW,aKLe9&ogi^J9).  The  quartera  of  tin  mlrltul 
world  ate  not  Ilka  tboiB  In  tlie  natnnl  world,  and  heUiailapa 
MCOriUnj  ip  gnarure  arahahttatlonaaEcimll^Uw  im^; 

lo  iotalHeenoi 

Mt  (tailed  repmeDtallooa  of  aplritnal  ttdofa  in  ol 
)eci8  anollar  to  natnral,  Be&    All  thhiga  that  an  lean  In  It 

of  the  iblnsa  that  uin  and  an 
ira,  and  npon  Ite  earth,  and  oper- 

the  mlDd^  170.    It  la  Ihe  mind  of  man,  wb^ch  Uvea  after   whieb  in  the  conrrt  of  time  la  darkened,  176,3^    TLa'atar 
and  anerwarda  ao  aosel :  IfevUl  a  BalBD?a  aplrtt,  and  aher.   WBB  bora,  alanifled  knowlwlEO  from  heaTou,  %l&.    Stare  bIa- 
■ardBnaatan,  Ud.    The  aptril  ot  nian  la  created  from  Unite  nlbknowle3(ei  of  tnitb  uid  t^lOd,  U9. 
tbliin,  wbiob  are  Bptrltual  anbalaneaa,  CO,    TheflDttathlngfl      ttuTH  le  predleatad  of  lore,  of  lib,  of  wledDm.  of  bShc- 


lworl1I,lB7.    TheapimaareDOtaeen  MoottK,— A  lore  Implanted  Id  ever;  one  for  hiB  ohll. 

■hoae  are  oallad  an^la  aplrfta  who.  In  dreu  la  eallad  ttor^,  4&1,  301.      Storee  ei^lata  with  Lhs 

IT  Oiina:  at  all  that  le  doao  in  bearen,  witb^o  bad,  4S1.   n  ejjBta  also  with  hevata  and  bIrdE,  4Sl. 

himself  to  be  the  personi^  whose  arjUBUH  fa  eompat^  wllA  porblindfalth,  nhicli  id  a  tkllh 

-.  ,.».>adae,  In  the  Boiritnal  worH  the  iin-  In  anj  other  ved  than  In  tbe  tme,  and  with  CbrlBilans,  Iban    . 

of  mind  Beparaie  ftom  tbe  body,  iSJ.    In  Srru  {the}  of  the  Word  eaema  flwalsn,  180;  never" 

-iHtlumbd  ormaoandthethinga  Aonriaofdie  WudlBaieniTdlvlneBljle,  with  wl 


io,i,=  b,  Google 


li^^IdeXe 


21.  UnleflHeplrHunlBnljaULiiOH  werelORfrthdrrtflliDimrl 
BnbHtBne49,  no  »ed  cauld  be  ImpFe^alEd  from  Ifae  Inmc 
bArta,  and  tbenae  grav  miidsrfLilly.  willlonB  uiy  dflvUlla 

l^li]tlU^derira°t£elrDrWn'%iniLuntl^"'tblns;i,  SM^ 

puBing  Bpli«r»,  even  to  t\K  IbsI,  nbich  CDnBiBtB  of  lh1n«a 
oDleBcent;  and  thiin,  by  tntiUfl  Dt  dBKFHB,  ne  mide  Lbfl  wotld 


eU.,  If  na  KlTOlIO  him  »  be  MEetjier  vitli  nncelg'ani) 


ud  iuil_miUnli>U  Sa)!  Ihsvu 


Hi  body,  T».  793.  798. 
h  thiB  dlfrbreuee.  Ihat 


ae  Ldto^  SB.  4L    ^he  tuii  of  Ibe  wDr 


Id       ty  Ibliu- olBU  and  anb^Bti  im  esrlli,  S7,  m.    All 
■    '     -  ^  -  -  ilila  no  >r<  nulerfil,  and 

le  bEaliuidTi(htorihe>p<r- 


wl  uiJi4^  ba  onB 


tu    mi  TeDeplADloa. 

p  U.3B0.    InordBi _-.., 

m  wa  HB  bo  npenln  In  apli^Ml  LbJ^Lba  onalsd 

The  enn  of  Ihe  ^QrLd,  vltb  all  IIB  eaaencv,  wblch&luet^ 

ess  ((bo  iplrtnell  le  pur*  [nv«  proceeding  fiom  JetioTdi 
lbs  Dlilne  ItBelf,  wb^eh  IminedlnUlj'eneompnaieB  Ibe  Lori, 

wblota  ZlCea  Sie  eunof  Ibe  aplrlTnil  world,  b£to^  Vim  Si 


39.  en'.  IS,  am,  b«1,  «1.    ir  in»n>  <>t  <1<Ib  IhhC  uid  llaM  I] 

—   _."^JL._.._,  __.^,'?°^.^  epIriiuaKil.  ^Thohe 
llrilSil  world  bare  lllk 


Ml,  Ml,    TW  tleo  flow  Inu  nil  and  eTerrlblnc 

Sie  but  ind  llgbi  of  Ibe  anlrltnal  buii.  In  Ibi  mldat  nf  w^ni 
bslB.es.  Bt  meanl  of  IfaU  Inn  order  wM  nHde,  and  from  II 
fromthaflrBtlalfanliwlDfll,  iindLbereprada«]ife,B3.  Tbn 


mtber,  CMvln,  Helanclboii,  anil 


In  Ob  aplrllnal  world,  280.  Ml.  It  b^  nflen  bHn  ffiita 
hLm  to  lee  tb«  epfrlte  of  peraoue  id]]  llTlng,  Bocne  In  angelic 
BODletiflB,  and  aome  In  InLfarnal  enclatlflB,  and  to  eonvene 
wilb  Uwm  for  BeTerll  daya,  1*.  He  rambled  Ihrongb  ynriona 
placea  in  lb*  iplriluill  world.  In  order  Ibai  lie  mlgEt  obaerie 
PiLh!"^^  Ib'^^blbH^lfT.    hI^wu  Idmaeir  ™'ll^ 

dlynielnilhlilnltelfglit.760.    Tbn  Lord  had  m[paMd  bim 

om  amie  ISlo  wlillb  he''onoa*(M^,  wblle^nSng  nba?^ 
WH  from  elerulV,  and  wbat  be  did  before  Ibe  world  wno  erg. 
ated,  SI,  IStl.  ABhibadraryoRwilbonehltluKlbewiBdom 
aiid  Iben  from  peroeptllH],  and  at  laltlfDm  Interior  llghlT^ 
wu  glrm  him  To  «e  the  IVoNfla  ^  mnltrm  In  Ibe  aplrit- 

canaa  of  a  pestHentlareniDke  aen(  n»n  IMn  fnm  the  Jerima- 


is-.£'^=A 

of  I.il.h  tvm  t.  tb?\a..  ol 

«.Sri'rfir;i-K.KSttSl?.-X',5 

■sS-Mii 

&a-2-S5° 

aat  betOra  he  eitnjitned  lo 

auaa  the  dinereneu  between 

tha]>d<dnolknowlhBm,be- 

ariain  bed  beeu  belbro  e"m 

andlba^hoaodlObrerBeae. 

mot  be  known  wllhonl  tt,a'- 

parlBon  and  lelallon,  90.    B 

tamSea  (hat  Iho  I,ord  h>a 

Hon  mto  tba  apiriiiiBl  world  h 

^u^s^tSir^^n'ss 

wbjeh  pnTtalnB  tn  the  doatri 

^^K«r77r'F?a^.^o^ 

Alone.  ..hllo  be  was  read- 

atkHona  oDer  the  ohapteia,  1 

;r4-*s>:s.-r 

S'jdtSJSVS^iSH.'ra 

I(  waa  enjcdned^on  blm  bf 
iT  tbe  ibli>gB  aeon  .nnd  beari, 

Mil,  and  concernlDi  lb*  I,i» 

jrfc.-P'jh.'-i 

STW;,i".'.Ws~ 

iio,i,=  b,  Google 


tngell,  ai.  S»  fiHKHAniE,  Ib  lb<  aiipmna  igim  It 
slgntaa  Ihe  mriM  Knmnn  or  tka  Idtil,  in,  TU  laMrlim 
repvanmlMl  thii  tnurlon  of  tmren  >nd  Itaa  Olniilta.  Ml  111 
Vilerlsn  npreHDtHl  thdr  uleihirii,  SHI.    By  MiitiIs— UUt. 

Ibe  dbarsb,  171.    TtnplH  fn  tlia  ksinnii.  TM).    Tunnlts 
pie,  BlgnllTliis  1kg  'ntv  Choroli,  W        "  ™*° 


imn,  aal  lli»  it^  tor  doialTiloii  oiec  n. ...,  _ .  .. 
puBMBS  hiTi.  tH,    HennlielMi,  run  BhonIilllJEhl,..^.. 

Eamptatlon  hr  mgn,  tna  Troin  lh4  ue  vkan  iSe  Xia 

I>e9n  ndnlUttl  lI4  woald  bAve  Clllen  luliawllalely,  A^.  Br 
lemptiiUoiulnimnbhBiuiiJiinorJonoriiaairenana  tluiTorld 
to  liinudt  alDI»,  AllbDUffh  ho  li  not  left,  for  Had  l<  tht 


323,  4M.  la  tlie  Wonl.  igsliinniir  Iltl^aeg  Uu  sonariiiliUDr 
iLsaldw  eoolHnDrJaii,  ud  Iflallnunir,  h  lift  ucardfiiff  10  At 
CQndlUwH  af  Iha  Daven«nt>  4B&    tba  lEotliiloily  at  Jttn"- 


^  Uialb  fliffitl 


h;x.  tet  6C9 

'roia  thfl  idea,  m  Iha  prumt  itj,  aeneemlnff  God  Anil  'n- 
anptlaii,  All  Ihoolafr  hna,  froin  BplrltoiiT,  bHDine  In  tba 

ffillJUl^  318.'*"  """^  "  ^''"  "^  '"""''■  *"  I"'""*- 

taejg,  16S.  Xu  thlnkaalbnailieras  fiaia  hlaseir.  wlwn. 
Thohsb'jbd  THaitu— Oen.  111.  d-a— algniiy  all  evH  Mil 
lanElll  bnl  frmu'ths  infliisnl  delight  af  [he  nlll,  ETS. 
-'--"' IE  Ifl  In  imuje  ivIiliDut  »iHCe  And  in  time  wiihoniUmo, 


Id  tio  mn  apfl^k  from  ulernitl  Ihoni^t  lu^ 
BmxftLrrDmilppBiimiiDefllfla  fUlKOj,  4fl\.    ' 


■ias 


eef.  SplHtunl  Uunghta  an  lbs  bEglnnlngB  and  orlKlna  o) 
milnrAl  UienghlB ;  Iber  era  Ihoof  hl4  of  Uionebta.  eod  h* 
■ffSotloBi,  280.    Hoe  iDEl.  luiMupii" 


'sain  II.  T-8i«<ilBa9  not  rioni  etamlty,  hui  le 


Bdllf  the  JaiflalinaTdoo«iRr:i  whod  was  then  Che  Aford, 


I  Ihrouih  the  truthe  at  the  apirllual  UDia  it  Iba  Vord. 

-T/u  Tree  t^  the  KnoaJvl^  of  StoA  dnd  BoQ  Bl^nldev 

n  Iha  tArd,  hut  In  hie  DrDpclom,  MS ;  Bl^lbg  Ilie  Inllk 

......  InUIHceiiH  and  vladlAn  eoma  from  mnn.  668.    ^  eal 

"-"-  urihelroe  or  the  knowledge  efjfood  and  eril,  321 L  alBO 
who  reisone^  from  pienau^  Thrnga  alene.  und  ngnloBt 


io,i.cb,  Google 


lUilp,  or  lUl  trin,  Bia  loia,  wlnloln,  and  nsa,  744. 
TBUiiT^Ttienli  a  Dl vlaa I'rini^'.  wUlch Is  Ibe  Fut^R, 


j\  a  Dl'lilol'rtnilj^,°wlll"h'is  Uio  Pi. , 

'  fioD,  urd  Holf  fiprrlc.  1^  lOS.  Tbaee  Ibi-ef,  r^  Fjitnar, 
Son.  tai  BolJ  Mclli  nra  Uia  tbrea  mnmlfiila  of  mis  God, 
HS-iraUm."  "a*!)!^  TrinllT  V^Di^^lII^  HdI  J«u 
Obria,  S,  K.  IN.  in).  IBS,  effi,>l,  7S0.  In  Um  Ub  Fatlw 
t>  Iba  IHvbis  llHir.  nmfmlha  DMna  Hnman,  and  tlw 

;'i|i™,4'^liSTriX'°wS 


bodT.  and  proaeedljur  ■□  idhb,  4.    f  bia  TrfDitr  n 
:b  Ae  world  >ni  aiWal,  bpt  Vlar  Ik*  Horld  n 


A  DtnlCy  oTdlvhis  parsnnB  rioni  ati 


aia<ljHorilu»0«I>.  11,  ijtS,  170.171.  IIS.  IN.  Tbitnnf 
^Bly,  ii  Ood,  Indi  hi  tha  danlal  otbad,  1(k    A  Ctliiitj^ 

KracoiB  mv  nu^juhvn  in  tha  ApovlDlta  CburDh,  hat  It  irn 
ftt  branahfld  br  tJn  NlWns  (^onnall,  and  t«a  tbann  Intro- 
dOHd  bU  thfl  EfimaiL  OatheJIa  LlinTeh,  and  fhiin  tbia  Into 
and  AtliuiAElBii  trinirj- toffeiW  A  ftlrta  aroac  wblcbbiu  pav- 

IIlDBlniiodaiiedtbcMffivlnepBnDiii  Fieiii  elemlty.bKaaae 
IhOT  did  nut  rlglnlr  aanrcb  Iha  Wcml,  and  tbence  did  nat 
flna  an/  oibbt  asylum  PsuJiist  iTw  Atlima  ;  ■nonrardi  thej 

iSnal iBllelout  mm  ^l'm±*nt  U^'ooda. ^™S 

Ol^iB  Kke  a^i^'ln  tin 


"tiret/RiithfrorDL'bitlly  ibitdrirK)^  vnrftB,4G£. 
TwiLTI  rigidaai  all  Ibe  tliiiigs  of  trulh  (loiB  good,  ilj, 
Trim  An  SomBI  algnl^  tbe  knavlfl^ea  oT  truth  and 

EDad,fll&    TyrealEuiasA  IbaCbnrohaB  la  tiio  HiieiTJedgea 

gooJilpdtruThln  thaObnri^,  tSB. 


'^%r&^ 


'nbK^'H,!? 


jS°'Tli«a  !i  lS'm»Ti°Fi'(M|ffBTiS^!r'w™  TifiNr.l.n'dlni; 

Silcaf  the  InS™  ^ta^raldlOad'wmmil  f^th  bt 
Sl'n,  .™tl'"'  '■'"'  '^  ""'""  "'•^''-''"^  ,  °g  ■  .1.  • 

ud«nUAdljig  Tbb  not  anr  an 
I  anbtwlt  to  I^e  wTlI.  Itir  fl  ffli 

Iba  huta  of  Iha  'vlil?  aird  alii  onijBH'thBln^ 


niakao>»l»di',3I&    Tbg  Ernrlii  orbllh,hnHnr  unmannu 

IJtnjuBj^  lt,and  ™™'f f  noniliti  K,  J7J.    He'who  goH 
Inioirlnft  all  (mtba.  S51    KTWjInan,  wSaia  HOI  dasiiaa  U, 


dwDntroa.  D7.  98. 


1  and  bad;.  «8,    The  un 

matal  j-  buarlhad  on 


a™  IB  csllal  trutS,  5S,    It  Is  lupposert  Ihat  Irinh  is  anly  Ilka 

btealh  rron  tba  mouth.  0[  Hmrid  In  tha  aar  I  xhen  ;n  uuth 

spiritual  and  natnrnl  worlds,  and  thaj  we  Iha  tilings  by 

UBITBDain.-TbB  lenrn)  pnits,  mken  togalher,  are  »l1a) 

f.  rB''£S  ir™„"EH!'^HHnrS 

DUk  nor  tan  it  ba  gl  van  10  htm  bv  Sod.  boAuH  It  tkU)  into 
whSfalnvBted.  and  bKomoi  libs,  7M.   TbarsoeptaeHnr 

does  not  ilerl<e  lis  qnslltr  (ram  the  bn»m  oC  «i»d,  1S3. 

Tnith  ■Mbonl  good  is  not  truth  In  apliit,  and  good  wilhont 

^n'^^'.fe.S'r'lil'Si^SoJuiitSJ.I'bJiX 

a*ss.«:.?arj?.v™'s,-ai;'a 

raanortbtCliui^lsinttntlliLtbt  IjOrdHowi  Inwltll|oad 

K«"S=:.St:S~,";s.'=:Kr,a» 

k5SSS.-.s.5-3jS'V'; 

lo<o  at  ruHng  tmt.  ibs  1o>a  of  gelt  tha  tere  of  pogBeBBlne 

slsliiiiiSS 

iS'„*^''»^?s^n';,'isirjt',»;S!i':;^^i£^°r^ 

obai^y,  and  Mlh.  711,  71!,  72!.     The  faiDl  of  tht  New 

ollha  Word,  ns  to  a  part,  ni-e  nai  iinliai  umhs,  but  iboy  Bra 

ronn,  S,  g. 

dacLrina.  baoome  bisiftad  trutha,  1^    Tmllis  are  nat  only 

Ubiteksai.  LoTBs.-Ths™  aw  three  nnheml  Iotm  :  the 

dovatad  by  blsaa,  bnt  eiwi  oblHarntad  and  rejacrad.  US, 

HhTbdths.  OaoD  iHD  I«i>tb,  DiriHsOooD  i»D  Divma 

loyis,  m      These  Ibr^e  tovaa  are  In   every  loan,   frara 

tniiuioii,  and  Ibenoe  by  onUvity:  whan  they  are  righlly 

Bubprdlnnied  they  p«rf«t  man,  mid  when  not  r^hlly  anb- 

■;?^^ia''T'r'sfEXtgWi,n's£.i^s.^^u'^ 

miinol  bt  tnken  and  bluctat  *>  tbu  a  nai  t  (7  It  mtr  took 

lava  oT  the  world  the  brinBI  and  biilT,  and  the  Ioib^  kII 
the  l«t  and  IbP  aoho  of  tha  (M,  3M.  &.  400,  W7. 

s«-KSS»:s.s-"B.;-sr'i,-,:fi,'!i 

Ilia  r«rd  art  truths  3*7,  SO.    IrntEj  Bhonld  bo  Kken  fVom 

UmrKBSi.-By  Ibe  uniiow  ire  meant  botb  woildi,  Iha 

(Jia  Word  S47.    AH  Iha  trnBiB  of  Iha  Word  are  gg  many 

tarr,  lo  to™  to  ono-s  Balf  s  Just  Idea  of  the  armUou  of  xU 

nim-ors  oV-lho  Lord,  W8.    Truths  tsscb  nol  only  thai  wl 

un^Ei-sa,  7D.     This  ereaUon  desoribed  In   Bve  Httnorabli 

io,i,=  b,  Google 


j'j«r^]"«j<  of^i,  ra- 


'Ork  DODtLneiit  oT  ondL  oiniien.  And  et- 
t  Qonnflc^oii,  d7.  (Tod,  rtom  BiniBcir 
U  ttiingf  in  Lho  ini(v4r9s  were  oi 


^^^^kB  of  one's  fnnotioa/l 


Lt,  BLn«»lT,  unci  dlllffenllf  la  perPmn  tli4 
ftinijUoii.  Tit    Wlmlier  it  1»  wlil  f— ■"  — 


rar  bifl  olotbiof,  IS.  Tlie  Wliole  ]i«tw  H  h  omtJiMutl  i 
nsei.  r^wn  flnt  to  lovt^  801.  HItvit  unl  is  hi  wiffal  a 
oordin;  tD  tba  naa  vhlah  lia  doEd  fiM.    Tfaa  kEnffdom  oT  II 

a  ll»titr«  af  niso,  C7.  To  do  kbv  1b  to  do  gaodB,  Hid  accord' 
InE  10  the  ipmiilJtT  and  iinslll;  of  Itae  dh  Id  gODch,  bd  lilr  (he 
ffoodfl  arfl  nod.  419.    Tbem  it  miida  a  daUrmiDHlon  t~  **"- 

LllEq^  whlcb  M  one  dew  rnnn  Lbo  Lord  inlo  oar 
Ihesfl  Ihreo  vn  lOT<,  wlBdora,  and  afto»  7M.    I.oto  ai 

tiaii  and  llioii(lil  ot^e  mind ;  linl  Id  ua  ia^^7M,  ST.  ~nM 

ihbTO  are  good  neai,  and  miaa  aro  Innnfte  In  nambar,  74 
Thore  ar«  nplrltnnl  kbh,  wIiToIi  aro  of  Zovo  lo  God  andio' 

lovo  of  HlfifiroMTntfon  for  tiia  SBke  of  hiEber  nm,  74 
■[□nluHa;  Iho  iovaof  ihewocld,  nataral  niBB,  vUch  mojl 
R91.  Bvw  man,  (fliellier  nod  or  bad.  doo*  hkh  ;  ba&  tbe 
Liaea,  dftl.  BlTorf  ddo  iriio  bolTorea  in  the  Ijord.  and  ' 
'IdOBikot  IrilloveiDlhaLDrd.norAllnnQTllnaneLnn.dni 


rond,  700.    Bae  C 
vegatBble  ynfdo 


psri^DlcdTrai.  Tka  Togilatln  lonl,  nlilch  ndnii  ii»it  hi- 
la  froni  no  ottisr  ioaroo  lliHn  mm  Aa  heat  of  Ibe  Bplritnal 
world.  wlilchdoaflDotlirBathoaftoTanj  thing  Blae  than  oen- 
arflricii,  SSa.  Uov  anlmalB  and  TegBtahlai  of  eTsry  Und 
were  prodnnd  hr  God.  78.    Vondarflll  thlngt  in  the  pro- 

tflI  world,  exiat  Ihoae  vondeifUl  projrreialona  of  vegetaliop 
VRiu(the)or  the  Tabernaole  Blgnf  ^  Itae  ulUmalH  of  tho 

_  VicTOBr  lazier)  Id  lamplationB,  God  Lakes  ftwair  ^rlerfroni 


:.  wiL  611 

inccta,^;  (lKnllIiilraUiivDni"llieKOOdoriove.ae.   Tha 
III  of  the  TlnelJiatt.  mr.  39).  algniflBi  the  umli  ol  Uia  Now 

""'    11  ^r^'fta  nibotloni  of  tttttb,  !05 ;  Bigniry  tba 
746.  ^Tho  ton  vfrElna(MHtt.  xxIt.  i-12).  bI^I^  thDH 


Holy  SBirifcjii.  ] 

^■lonorood,  1S7.    FnpoalecDaa  vtilDD.  K9.  ' 
ViririoXTias.— 11 1>  oparated  In  ibo  lAtd  nlth  those  wbo 

TowEia  fthrt  which  BBroe  tor  sound,  BiKnllV  Bomalhli^  tt 

not  inter  the  vowels  I  and  e ;  ihey  replace  them  bj  ^  and  m 
InBtead  :  bnt  thw  naa  the  towbIb  a»  o,  and  «»  beeauHe  they 

Into  tbn  world,  ZeG.    Hit  Wart  of  JcJt'naA  wu  tho  nama  ol 
ona  ofthe  booki  or  the  anient  Word,  xa. 
mWTS.-    Amo™  tha  pblldron  of  Itisei  nataral  woahina* 
roureaentad  and  Blffnldad  thit  pndfloatlon,  SJOSK- 


f  tha  tnitha  oF  tha  spirltaalaanBeof  the  Word.  SSD.    Waya 
1  tha  oplrltnal  worM,  Sll,  SIS.    A  pared  xoy  in  tbe  Noclh, 


WS9T  llhol  BlgnllBi  e><1,  470. 


Pdrity  oppDIEd  to  (Kmjna^al  1 


Widows  "{fnUy  IhoBB  who  an  wlthont  Wutha,'  and  jal  da- 
Wiii(Ae)Ap>«<a>tbetmthofniith,^.    Tbewit^ortha 

'  Wiunhi),  ^SsBllnitse)iriBiiaDt)ier  thAD  Iha  aHeeilDn 
or  tomaloi^  B7a    Will  or  endenvor  Is  in  itself  an  act,  b«- 

wiTmSll^  SuSlnet  beeaw  lo.o  rMdea  ta'fto  iriU,  esi 

103.  Thewnii^maQiaolinea  toe¥ilBDfeForrkiud,Bi]dthi 
honglit  trance  to  IHIaaB  of  a?eu;I(1nd>  AB3.  Tbonehtiaini' 
^ufht  1B  tlia  midBl,  and  do  noa  aan  Impnla  to  the  tunnel 

world,  no  one  cudo  anythbii  ^Thal  hit  will ;  ^JfH. 
"— Aia«Hporealwlllfi(l)nnodbinian,aB.   llhthewlll 


rhe  wHTacd  tfaa  nnderetandlof  are  ana.  thoy  ai«  oalie 


loa.cbjGoo'^le 


MS 


hoing  ttsetr,  tn  wMc. 
U  tha  entrj,  thrnqrll 


DTDEX.  WOH 

hlmieir.  at,  190;    It  smUtni  Dlihi 
Lll^,  UL    It  li  (he  ocswn  or  lenli 


loie  u[dbll0liarlt}r.lin<],<neg«nil,lila1irO9r.  Tlia  nn- 
mlnals^  miS  l^e  will  Is  the  pl«A  vtwre  ilt^  bvir  fmli,  S2. 

IgHh  lutD  Iha  llitiL,  6H.  The  wit]  Impel!  i1m  undultmidinK 
to  think,  S7I1.  TOlmnklatlrtpArt  I>rib4itndan»iid1nff,  end 
ofUie  white  do,  J6I.  STB.  ThewllIlBdieinHnhlmieniend 
Sa^W^ma.  a^n^ntuSlneUepfHemfebawiwhulita 
hedonern>iiiUiewm.I7S,6B6,Sg.  The  will  uahl  we;!  (nd 
tnndlni,  enillignln  npnti'ltialf  Into  the  llRhc,SIl.    The 

pi«jinM  .j'^  Wnwrfj-md  when  hie  will  la  filled  with  tfie 


nr  tbing :  nalttiec 

^,„_.— — , ,- _  ^r, — . ^J  not  produee  enr 

thlnr  ellber ;  bat  ell  produodon  le  elTbDted  br  both  twelhBr, 
aiidTll9eaMe<lb/lha.tinduvnndliiBboataewlll,|^.    iF 

tlODdLnv  bwoDUH  nothlug,  ei^  preeentlT  olB  tba  will,  387, 
The  winormnalahleilrgilWiilll,  ud  ttala,  from  nUlvtlj.la 
erll,  end  thence  le  the  fldSe  In  the  imderetendlng.  Hi,  Oi, 
eia,  eea.  n».  BIm  Ihs  win  1i  eill  hr  Wrtb,  and  Uia  UDder- 
glaodinff  teaobea  wbat  li  food,  tt  (bUowe  tbeE  men  le  to  be 

h!•o>nlnIl^woaidtn9blnlo">Saind'ie•d^CG8.  Unleiatfaa 
DDderetondlnE  oould  be  perfeofed  eeperet^,  end  tho  will  iv 

Sin.  end  t^e  understanding  Iha  eseond,  ICd  Than  ll 
Ike  reBanerataa  dmIi  a  netr  «111  and  e  new  nnderate 
la  hla  nndefetandlnff,  elDoa  the  will  aaallj'  oarrlea  aw 

undevfltAndlne  to  Ita  aide,  and  analavaa  U.  G07.   The : . 

BLendhiff,  wim  ovbtt  miut,  la  anpebla  at  heliLB  elevated  aa- 
oordlmE  (a  knovladErt :  bnt  tbe  will,  dqIt  b;  alTI^  ecoordlnff 
t*lhetiothBerth*^»nirehendotTeBHHi,IIU7.    ^ree  a 

idlnK  le^ke  lheen<'llhoai  Il(hl ;  and 
and  the  nndorilendlw,  W&  ' 

IMrlne  Trntll,  709,  Tl^ 
1  iHD  VBDoa ;  Dif  in  Lot"  trn  Di- 


Wm  IlgolQee  0 


Into  wlidom,  lieeenn  eo  lerlt  la  Intha  Usht  oTbeevan,  m,  IM. 
luarlal  ennlB  oioeedH  tbevladomortbe  epirltne],  elmoaC  aa 
inen«2^SSCt    Wladomjnoreaaea  with  the  angola  to  elomltj. 


of  the  11^  fiowUa:  In  from  tba  LonL 
It  elentgd  eben  the  een' <— 

nr  mutilpljfna  the  tmthe  rpom  wl^  It  1^  to 


Nh    ii  IlionghE  la  Dot  elevated  ebnro  the  -,-,—, -, 

am  prodeedlTw  from  the  Lord,  that  la, 
-t.  e WK...  It  1.  ,.  -*-niltr,  718. 


wnrld.  Ta&    Of  lome  In  the  ^t 


^Sa  inae,  iIIVm^'sI^ 


S%^m 


thoDca  aigr 


Trnlh  II  In  Iha  light !  a 
Trnib  lain  the  abedo.  SI. 


oTthelslter,  HlalnwHTdlrlnlt,  ee  the  eonl  In  the  had!,  194, 
Bj  Uia  ipli4lli(l  aenle  llie  Word  wminuiilQitcs  with  (he 
hearena,  !«,  HI.    It  li  In  ell  end  arew  panoT  tho  Word, 

eplrltoel  b^  oorreapDDdencoa,  In  hearoa,  flffl  i  Rh-  the  Word 
la  wrltlen  by  mere  corwbondeDcae,  1M,  ail.  It  je  from  the 
epilltual  KnH  Ihnt  the  Word  le  dlVlnelf  Inaplied,  end  boli 
Id  emrr  expvoBBlon,  100,  SiO.  Tlie  BIylo  or  tba  Word  le  an^ 
(hat  thore  fa  hoUneee  !n  everr  eanteuee,  end  In  ovar?  troid, 
7H  Jn  aomo  IneldDesB  In  the  lOri  lettera,  191,  241 1  Ibenoe 
(haWord  eanli^Di  man  to  the  Lord,  and  opani  bBaTeiL,Igl. 


m£i1!^*"i;^^"   ""d 


lat  eenee,  RDd  IMtdne  In  orerj 
HiBa  of  the  letlar  oT  Ihe  Hard 


Xti'i:^.^irSisSo:;-zi' 

•Si^' 

;;;;iidK 

2ftb'^^ri:^i^'isr«SaS'r 

ord  then  le  m 

^^va^ 

•Ith  tba  aninli.  ZU-ZB9. 

W,SW,a7S,S«.    The  Word,  In  the  latter,  men 

onflonlj 

enel,  thiDge  eg  ece  Bino™l,  jea,  .n 

SSl^nT^nTTt'Eir^""^ 

ff^irith^ 

.relnter- 

ved^ 

tba  lenae  of  (he  letter  oT  the  Word, 

The  Word  b  la  en  (lie  benrene,  k 

e1^'^ 

dotn,  aw-MB.    The  Word  In  haayan  la  written  In 

eplTltual 

Btylfc  irhlUh  dllbra  entirely  IVem  e 

natnrel  aljla 

Ing  to  ont  aanea,  and  thnt  thoj-  ace 

We!d.h: 

beaiai  ee  In  onr  worhl,  leee  wrftten  Ibat  Iha  almnle  under. 

SffiU'f.'Sfi'.f'.-is.s- 

In  the  epli^t 

el  world, 

the  Word.  Id  the  Inmoat  reeeeeea  o 

the  templtg, 

hinei  be' 

SSSM1,SB."S.%' 

Rht  rMlluu 

round  II, 

Ilful  nlnbowe 

WD.    If, 

hewevBT,  enj  ene  Who  <e  Iti  Miat  h»ta  et  the  W 

.$"!? 

^l.i'S-r 

In^  of  the  ^i,  ia.3tl!°  Tbe  m^^h"  d'oa'nM  rend  tba 
flnenee  ef  hie  own  tntelllffentre,  belloFoa  hlnweir  a  lynx,  and 
not  Bee  a  pirtt^oT  tniUi,1^('ral,  the  hlH.  lOE,    jf  miifIS 

tba  qdrltobl  aenae  or  tbe  Word  from  hia  own  InteUlaenca, 
he  oan  TloleEa  thie  aeneoi  SOB,  230.  The  tmths  or  ralih  end 
The  marrla^  oT  (ha  Txird  and  the  Chikreh,  and  (hence  the 
merrlegeertlieBiwdand  trno,  lain  averj  part  of  tbe  Word; 
tlo^or  eharitjr  end  raith.'s^'AlMnllht  whiSh  wndS'^B 

Divine  Tmth,  ^t•t■  The  Word  IB  the  only  s^lnm  by  nhlcb 
nerf  approHchn  to  the  ljardjl42.  Tn  tbe  Word  nlona  thora 
le  epirit  and  lib,  ISO.  The  Word  weald  hot  be  or  any  nae 
vhbaet  fta*  ngeuey  In  aplrftnel  iblnHi  483.    Hany  iblngrn  Id 

gteird  fbr  nnDlne  trnthe,  whidi  ere  eonceelad  within  IfBt 
Bieyabimldbeli||nred.adL    The  Lord.  Id  the  world,  thlKlled 

K  the  Brtne  Truth,  e?^  ln'SlBiiBt«,°'!61-263.  °Bj  th" 
have  rwt  tho  Word.  207.^70.  Ilr  le  eDongb  that  there  be  e 
ehnrch  where  (he  Word  la,  allhonffh  H  be  oT'Aw  reapeo- 
Hvely,  WI  i  by  that  tho  Lord  la  ^raeant  le  tbe  whole  world, 

Lord  to  dcMond  eUid  heaven,  and  ID  a>me  aa  Ibe  Word,  and  10 
rnini  It,  and  tbere^te  renew  and  reelora  K,  and  BjielD  10  Rive 


io,-,=  b,Coo'5lc. 


Unless  dumi  wen  n  Won),  no  one  wonU  know  God,  heaven, 

HMnH^fy. 3l£  WoAs Bn'eHanIIHlr™Dt Osnlll, forMHllr 
Pf  Ihe  underolandlnH,  nnd  nctuEllj  of  the  bodj,  B74  Men 
DUffbt  lo  Jalrodojie  hJinieU  Inlo  cliari^Uj  rood  wDrkI,  1\, 

CbnritT^d'n^  Bre%Mlnn  ftnm  ueh  ^eT^lIb  will  und 
neUan,3Il,  Pnielfiuuinl  mirki.im  BTlbawDrksnrUu 
lev  (Pinl,  Bna.  in.  »).  Ks  mt  iiHSnt  the  norki  oT  ibe  Ihit 

Jbwi,  iOB,  tufsea  Oiuiiitt!  Oiwd  Wokei!  »iu1. 

WoBEuE  dluj  end  Ihs  iirtlun  sienilH  nliailw.  IT  Ihei 
do  Ihdr  worka  npri(1ltl;  ud  lioneatl;.  42^1 


rnnred  aaeordlnjf  U  sou  oBtmAl  BlTeetlDal  Dommnalante 
wim  ll«ev«  I  Hnd  ths  Eodetlen  urHsea  ucnrdlnK  to  ovll 
affeelkini,  wllh  bell,  Igl.  DUbceiA  lOuei  Ihnmgli  wbloh 
tiie  nerlUiM  iplrlu  pug,  botbn  (oinr  olUier  u  beii'en  oc  10 
bell,  HL.  IbowaildDrsnMISHppgnritalheHvboHnltaats 
BH  ■  greU  orb,  fll  j  Inie  Ihle  werid  erll  ftwa  bell  li  sibeJed 
f n  airtbonduH  1  ud,  on  Iba  oUuc  bend,  (ood  tVom  beu— 

w"r4™  In'tba^ldinirtbwwb^ero  lu  ^od  fti 
Soiitb,  tlioeu  wbD  art  In'latelljuiieo;  and  In  llu  Weil,  Un 
>.1ii>uatuaT»,47S.   AllwboerelnthaiiiHld  of  aplrlta, 


fcS 


,  -.  t^Dta^lA  Buoh  Ki  AbomluUon  Erj  beA*eD,  Ibat  h 

thoy  oulf  hear  Tt,  tbey  eia  flUed  wilb  hori^r,  B24.    Tiia  wor- 

" '    bwvan,  2i\,  MS,  '280. '  In  Iba  gplrltnel  wotld, 


zou  ,        613 

ef  worm!,  470.     Wuoderful  Ibingl 


be  Lord  vbo  w4a  about  to 


■nt. 

™lrilMt  mirld,  J7*™7flS,  Sli    In  lba°^»r'"l'T;0^llie  l"el.S 
diHcl^lai  vara  celled  m^atbar  hj  The  Luiil  lu  tba  epliitn&l 

.— la  tba  world  oFajdrltt,  na  a  voDtb  bF£lna  10  Iblnk 
own  mind,  bo  1h  carried  towerde  Tbo  sonTIi,  #;a. 

ihora  l9  wltblb  Iba  love  oT  trulb,  lEab  It  la  liko  the 


laemad.  ^rVlEta 


!?.5'M"«',?5''  ^^"Si. 


elowinE ;  aud  Inwardlr  !■  ebMltr.  erBDO, 
Wlib  iGiMa  Id  whom  ibaca  la  Ihe  dallghi  i^ 


„Googlc 


,=  b,Googlc 


VALUABLE 

RELIGIOUS  WORKS 

PUBLISHED    BY 

J.  B.  LIPPINCOTT  &  CO,  PHILADELPHIA. 


'■^*  fur  safe  l)f  BuokseUers  generaJlsr,  er  will  be  s«Ht  ]>y  mail, 
po4((>sid,  t9  any  address,  ou  receipt  of  the  price  by  tfie  Publishers. 


TMe  Doctrine  ef  the  Mew  Jerusalem  Concerning 

Charitj-.  From  the  Postliumoiis  Works  of  EnANtJBL  SWEDEN- 
Gi^stj,  Servant  nf  sur  Lord  jlesus  Chri^  Traoslated  fr^m  tliE 
Latin.     Paper,  pp.  43,  [J  cents. 

On  the  Intercourse  between  the  Soul  and  the 

Body.     By  Emanuel  Swedenborg. 

True  Christian  Religion.    By  Emanuel  Sweden^ 

BOEO.     1  vol.     Wvo.    Clatb,  S2.25. 

Canjugial  Love.      By   Emcmnel  S-medeaborg. 
I  voL   Suo.   Cloth,  si.75. 

Doctrine  RespectiMg  the  Sa-cred  Scripture.    By 

EuAHUEL  5w£OEUBOB.c     izioa.     Papar,  ao  ceuts. 

Dac trine  Respecting  Life.   By  Entanuel  Sweden.- 

Boac.     izma.     Paper,  15  cents.       , 

Tiie  Liturgy,  ibith  C-ons&cutiim  Service,     i  ^mo. 

CloJll,  Si.2S- 

Tfe     Liturgy,    without    Consecutive    Service. 

IZi&a.     CfoSi,  ^1,25. 

7".^  Gpnseciitive  Service.      i2mo.      Clstk,  limp., 
50  e^'jitii.. 


./Google 


I-UBLICATIONS  OF  J.  B.  LlPPINCOTi'  &•   CO. 

An  Account  of  the  Last  yudg-ment  and  the 

Eahyloii  Destroyed  :  showing  l]iat  all  tlic  Predictions  in  tlie 
Apocalypee  are  al  this  day  fulfilled.  Being  a  Relation  uf 
Thin(^  Heard  and  Seen.  Fi-om  Ihe  Laliii  of  Emakuel  Sweuen- 
KOKG.     l2mo.    Cloth,  75  cents.     Paper,  30  cents. 

Lectures  cm   the  Incarnation,  Atonejnent,  and 

Mediation  of  the  Lord  Jesus  Clirlst,  By  Chauncev  Gili.s, 
Minister  of  tlie  New  Jerusalem  Cliuidi,  121110,  Cloth,  50 
cents,     I'aper,  25  cents. 

Concerning  Heai^en  and  its  Wonders,  and  Con- 

ceming  Hell,  From  Things  Heard  and  Seen.  By  K\ianuel 
SW£DENi!OB.G.     121110.     Clolli,  Ji.ss.     Jioards,  50  cents. 

The  Catechism  or  Decalogue  Explained  as  to 

its  External  and  Internal  Senses.  Being  Chapter  V.  of  "  The 
True  Christian  Religion."  By  EmaNUel  SmeceneORG.  12ino. 
Cloth,  50  cents. 

Swedenborg  on  the  Athanasian  Creed  and  Sud- 

jects  connected  with  it.  Being  a  translation  of  "  Ke  Fide  Atlia- 
naaana."    By  Emahoel^  SWEDENBOBG.     t2nio.      Cloth,  gi. 25. 

On  the  White  Horse^  mentioned  in  the  Apoca- 
lypse, Chapter  XIX.  With  a  Summary  from  the  Arcana  Ccdestia 
en  tbe  Sabjecl  of  the  Word,  and  its  Spiritual  or  Internal  Sense. 
Frota  the  Latin  of  Eman'uel  Swedenbokg.    Paper. 

Angelic  Wisdom  Concerning  the  Divine  Proui- 

dence.  ^  Emanuel  SwEEfflNBORG.  Originally  pnblisJied  in 
Latin  at  Amsterdam  in  1764.      I2ino.     Cloth,  pp.  jSj,  tia%. 

Earths  in  the  Universe.    By  En^an-nel  Sweden- 

BOKU.      i6mo.     Kiper,  25  cents. 

Of  the  Nem  ferusalem  and  its  Heavenly  Doc- 

trine  as  revealed  from  Heaven.     To  which  are  prelrxed  Some 
IS  Cooicernit^  the  Nevi  Heaven  ancJ  the  New  Earth, 
ied  flora  the  Latin,  of  EilANUEi.  Swehenb&KG.     *6mo. 


i/GoogIc 


PUBLICATIONS  OF  J.  B.   LIPPfXCOTT  S-   CO. 

A  Summary  Exposition  of  the  Internal  Sense 

of  the  Prophetical  Books  of  Ihe  Word  of  the  Old  feslameiit, 
and  also  of  the  Psalms  of  Dai'id.  With  a  twofold  Index, 
Translated  from  the  Latin  of  Emanuei.  SweijENBorg.  Paper, 
PP'  132.  25  cents. 

Doctrines  of  the  New  yerusalem.     Embracing 

the  Four  Leading  Doctrines,  The  New  Jerusalem  and  Its  Heav- 
enly Doctrine,  The  Doctrine  of  Charity,  and  Intercourse  between 
the  Soul  and  the  Body.  By  Emanuel  Swedenburg,  121110. 
Cloth,  Si. 75. 

A  Brief  Exposition  of  the  Doctrine  of  the  New 

Church,  whidi  is  meant  by  the  New  Jerusalem  in  tlie  Apoca- 
lypse.    Translated  from  the  Latin  of  EuANuel  Swedenborg- 

The  Doctrine  of  the  New  Jerusalem  Concerning 

the  Lord.     By  EMANUEL  Swedemboeg.     Paper,  25  cents. 

The  Doctrine  of  ihe  New  Jerusalem  on  the  Sub- 

jeet  of  Failh,  Translated  from  the  Latin  of  Emanuel  SwedeN- 
BORG.      Paper,  15  cents, 

The  Four  Leading  Doctrines  of  the  New  Church, 

signified  by  the  New  Jerusalem  in  the  Revelation  1  being  those 
concerning  the  Lord;  the  Sacred  Scrijiture;  Failh;  and  Life. 
Ey  Emanuel  Swedenborg.     i2nio.     Cloth,  $1.50. 

Lectures  on  the  Nature  of  Spirit  and  of  Man 

as  a  Spiritual  Being.  By  CHAUtJciiV  Giles,  Minister  of  the 
New  Jerusalem  Church,      izmo.     Cloth,  51,25.  Paper,  60 


and  Life.     By  James  Reed.     i2mo. 

Cloth,  75  cents. 

Light  on  the  Last   Things.     By   William  B. 

Hayden.     i2mo.     Cloth,  ^1.25. 


./Google 


PUBUCATJONS  OF  J.  B.  UPI'INCOTT  ^   CO. 

Preparation  for  Death.  Translated  from  the 
Italian  of  Alphonso,  Bishop  of  S.  Agatha.  By  Rev.  Orbv  Skip- 
LKY,  M.  A.  Square, crown  8»o.  Tinted  paper.  Extra  doth,  red 
edges.    S1.75. 


ce  been  setlled,  deeplj'  an 


-ouEh  the  lone  ages  by  [hose  nhg 


Mizfak.  Friends  at  Prayer.    Containing  a  Prayer 

or  Meditation  for  Each  Day  in  the  Year.  By  Lafaveite  C. 
LOOMIS.  izmo.  Beautifully  printed  on  superfine  tinted  paper, 
within  red  lines.     Fine  cloth.    %2.    Extra  cloth,  gilt  edges,    S3.50. 

(oiored  ^rder.  ^7?K"j5an  ™f  "the  imrk      WJlten,  aS  iill!''-^^  doubt  1101,  accora- 
Eonsists  ID  'an  eveoini  iiiedilat[Dn'  for     pliih  great  good"— 7»c  LnlAinai  Ob- 
each  day  of  the  year :  with  appropriate     lerner. 
SciiplLire  reEerences  ibr  mording  aod  even-  | 

Blunfs  Key  to  the  Holy  Bible.     A  Key  to   the 

Knowledge  and  Use  of  the  Holy  Bible,  By  J.  H.  Blunt,  M.  A,, 
author  of  "Household  Theology,"  etc    l6mo.    Extra  doth.    $1. 

"  Ie  a  compact  history  of  Holy  So^p-   I   is  an  Agpendii  of  peculiar  Bible  W0ld% 


"Si  I  "■- 


—The  PtUada.  Pns. 


Pulpit  Germs.    Plans  for  Sermons.    By  Rev.   W. 
W,  Wythe.     lamo.     Tinted  paper.    Extra  doth.    ^1.50. 

"This  book  18  intended  as  an  aid  to  I  are  supplied  with  occasional  subdivisions 

Clergymen  in  Ihe  preparation  of  Iheir  ser-  under  wrfi  heads.  The  ulihiy  of  the  nvsrk 

nioiis— not  as  a  labor-saving  apparatus  fiir  I  is  obvious."— .t'an  Francisco  Times. 

drones,  but  SA  an  jncentLve  to  study.    If  j  '*The  book  is  unquestionably  the  best 

Evidences  of  Natural  and  Revealed    Theology, 
By  Chah.  E.  Lord.    8vo.    Toned  paper.    Extra  cloth.    S3.50, 

id  revealed  theology,  or  as  a  in.inual 


calm,  serious  and^  valuable  c 
•—N.  K  Oismer.    '  ^" 


of  teaming,  this  book  has  few.  if  any,  si 
Ihe  general  reader  of  religious  works  an 


The  Christian  Worker;  A  Call  to  the  Laity.    By 

Rhv.  C.  f .  Bgacil     r6mo.     Cloth,     81. 


./Google 


PUBLICATIONS    OF  J.  B.  LIPFINCOTT  &>   CO. 

Moral  Reforms,  Suggested  in  a  Pastoral  Letter, 
With  remarks  on  Practical  Religion.  By  Kt.  Rev,  A.  Cleveland 
CoxE,  Bishop  of  Western  New  York,  and  author  of  "Thoughti 
on  the  Services,  etc.     ijma    Cloth,    Si> 

"This  volume  will  be  uoitersaUv  wel-  1      "Tho  book  must  have  a  large  circiila- 
comedasa  fuller  lud  iVeer  dlscu^ionof     Hon,  for  i»^t;letiud  mailer  vfill  make  Mt 


Ae  House  of  Bieliops.  ...  | 

Heart  Breathings;    or,    The   Soul's   Desire  Ex- 
pressed  in  Earnestness.     A  Series  of  Prayers,  Meditations  and  Se- 
lections for  the  "Home  Circle."   By  S.  P.  Godwin.  iSmo.  Tinted 
paper.     Fine  cloth.     75  cents. 
"A  Iruly preeioua  liltic  yolume.  which  I  the  wayof  manya  Christian  iMlgrim."— 

True  Protestant  Ritualism.     Being  a  Review  of 

a  book  entitled  "The  Law  of  Ritualism."    By  the  Rev.  Charleo 

H.   Hau„  D.  D.,  Rector  of  the  Church  of  the  Epiphany,  Wash- 

ington,  D.  C,     i6mo.     Cloth,    gl.50. 

"Dr.  Hall  haacnntributed  one  ofthe  I  Jul  penirnl  of  all  who  are  interested  In  thU 

!^ro^''i^on"ihe%ubiec™l!khS'yet     ^UtL    '"^  °°' 

Divisions  in  the  Society  of  Friends.     By  Thomas 
H.  Speakman.     i6mo.     Fine  cloth.    63  cents. 
"  The  es&iy  under  nollce  riinii5he3  In  a  1  lion  of  Ihe  Society  inlo  diiTerenl  oi^ani- 

Life  of  Philip  Doddridge,  D.  D.     With  Notices  of 

some  of  his  Contemporaries,  and  Spedmens  of  his  Style.  By 
D.  H.  Harsha,  M.  A„  author  of  "  The  Star  of  Bethlehem,"  etc 
New  Edition.     i2ma     Tinted  paper.     Extra  cloth,     Ji-sa 

"  Doddridge  Is  one  of  the  purest  and  1  euted,  and  the  result  is  a  valuable  piece 
RuHl  elevated  characters  in  English  re-      of  Christian  bio^phy— a  book  the  read- 


The    Threefold   Grace  of  the  Holy  Trinity.     By 
John  H.  Egar,  B.  D.    i2ma    Toned  paper.    Eitra  cloih.    S1.5D. 


./Google 


PUBLICATIONS    OF  >.  B.  LUTINCOTT  &    CO. 

Who  is  He  f  An  Appeal  to  those  zjHo  Regard  with 

any  doubt  the  name  of  Jesus      By  &   F   bMILEV.      i6mo.     Cloth. 


It  its  publication."— yfe  Eliicialiaa  Chtislian,  ahoiild  possess  and  read  it."— 

•■  iivery  Friend,  every  (ihristiaii,  and  |  Fruiidf  Rsvuw. 

Ecce  Deus  Homo ;  or.  The  Woi  k  and  Kingdom  of 
theChrist  of  Scripture,    lamo.   Tinted  paper.   Extra  doth.  Si.so. 
'■There  is  not  a  pag8  of  lie  book  dial      presenlalion  of  substantially  tlie  commoB 
.utch  on  this  subject  "— 


Btatemenlof  llie  Christian  Church,  nearly 
eveiylbing   in  ths  vol  urns.  "—y":4i  Na- 


weaunK  a  web  around  I 
terse,  snort,  pilh^  aentenf 

ble."— y»<  E^itcniaHiui 
.  .  .  "Il  seems  to  bo 

The  Divine    Teacher.     Being  the  Recorded  Say- 

ings  of  our  Lord  Jesus   Christ   during    His    Ministry  on  Earth. 

Small  izmo.     Tinted  paper.     Neat  cloth,     jfi.25. 
Bhi' ^hou'1»f J' an™ihe'l^'^  w'^l^'"'  I  b"  '".«ing,=nd  seefcine  hein  that  may 
valuable  aid  to/devodan.    The  liule  vol-     Divine  Master  and  Lord  ofThe'churdi." 
nine  will  be  h^ly  prized  by  those  who  |  —British  Qaarltrly  Rtuisvi. 

The  Unconscious  Truth  of  the  Four  Gospels.    By 

W.  H.  FURNKSS,  D.  D.    l2mo.   Tinted  paper.    Extra  cloth,   S1.35. 

"A  thoughtful  and  able  work."- jV.  y.  I 


Last   Days  of  our   Saviour.       The  Life  of  our 

Lord,  from  the  Supper  in  Bethany  to  His  Ascension  into  Heaven, 
in  Chronological  Order,  and  in  the  Words  of  the  Evangelists.  For 
Passion  Week.  Arranged  by  ChakleS  D.  Cooper,  Rector  of  St, 
Philip's  Church,  Philadelphia.  i6mo.  Cloth,  f  i, 
"We  have  eiamined  this  with  CTeai  sal-  I.  ing  a  correct  acquaintance  with  the  Man 
fcrda  the  best  possible  means  of  olilaio-  I  BaH.  Efisco^  sSihadisi"      "  '''  " 

The  Reformation  of  the  Chztrch  of  England.    lis 

History,   Principles    and    Results.      1514-1547.     liy    Rev.   John 
Blunt,  M.  A.,  F,  S.  A.,  etc     Svo.     Cloth.    $6. 


i/GoogIc 


PUBLICATIONS   OF  J.  B.  LIPPINCOTT  &*    CO. 

The  Divine  Attributes.    Including  also  the  Divine 

Trinity.  A  Treatise  on  the  Divine  Love  and  Divine  Wisdom,  and 
Correspondence.  From  tlie  "Apocalypse  Explained  "  of  Emanuel 
Swedenborg.     lamo.    Extra  cloth,  %i. 

Angelic  Wisdom  Concerning  the  Divine  Love  and 
Wisdom,  lly  Emanuel  SwEDENBoiirr.  From  tlie  orialnal  Latin 
as  edited  by  Ur.  J.  F,  [.  'lalel.  Traiisialed  by  li.  N,  Foster.  Demi 
hva.   £:ctra  ciolh,  %i. 

Heaven  and  its  Wonders,  and  Hell.    From  Things, 
Heard  and  Seen.     By  Ejeanui^l  SwETiE.^fiiORG.     From  the  Latin 
edition  of  Dr.  J.  F.  L  Tafel. 
8vo.   Extra  doth,  §2.50. 

Angelic    Wisdom    Concerning   the   Divine  Provi- 

dence.  By  EMANUEL  SwEIiENliOKfi.  From  the  original  Latin  as 
edited  by  Dr.  J.  F.  L  Tafel  Translated  by  R.' Norman  Foster. 
Demi  Svo,    Tinted  paper.    Extra  clotb,  82.25. 


True    Christian  Religion.      Containing  the  entire 

Theology  of  the  New  Church,  foretold  by  the  Lord  in  Dan  vii.  13 
14  and  Rev.  xxi.  1,  2.  By  Fmai^ukl  SwEDENitORtJ.  From  the 
Latin  edition  of  Dr.  J.  F.  I.  Tafel.  Translated  by  R,  Norman  Foster, 
3  vols,  demi  Svo.     Tinted  paper.     Extra  cloth,  SS- 

Life  and   Works  of  Emanuel  Sivcdenborg.     By 

W.  White.     With  Four  Steel  Plates.     Sva     Extra  cloth.  ^^5. 

Life  of  Emanuel  Sivcdcnborg,  -with  a  Synopsis  of 
his  Writings.    By  W,  Whfte. 

lamo.     Extra  cloth.  $1.50. 

Life  :  Its  Nature,  Varieties  and  Phenomena. 
By  Leo  H.  Gbindon,  author  of  '■  Emblems,"  "  Figurative  Lan 
ETMge,"  etc.      First  American  Edition.      !2mo.     Extra  doth,  $2.-i^ 


i/GoogIc 


■/Google