our Doctrines UNIVERSITY OF CALIFORNIA SAN [ 9 793 WEDENBORG V YORK (ENBORG PRINTING AND PUBLISHING SOCIETY STY-NINTH STREET LIBRARY UNIVOKlTY op CM-IPO**-* , - SAN CMCOO J UNIVERSITY OF CALIFORNIA. SAN DIEGO 3 1822 02255 9793 THE DOCTRINE NEW JERUSALEM CONOERHIHG THE LORD BY K.MANUEL SWEDENBORG Originally published in Amsterdam in the year 1763 TRANSLATED FROM THK ORIGINAL LATIN AND EDITED BY THE KEV. JOHN FAULKNER POTTS, B.A. LOND. NEW YORK THE AMERICAN BWBDKNBOBQ PRINTING AND PUBLISHING SOCIETY 3 West Twenty-Ninth Street 1919 PREFATORY NOTES BY THE TRANSLATOR The Doctrine of the Lord was originally published by Emanuel Swedenborg in the city of Amsterdam, in the year 1763, in large quarto, and in the Latin language. The work was first translated into Eng- lish by Mr. Peter Provo, an apothecary in London, and was published by the Theo- sophical Society in the year 1784, the printer being Mr. Robert Hindmarsh. It has since appeared in many editions, and has also been translated into French, Swed- ish, Danish, German, Italian, and other languages. The Translator has been assisted in his labors by a circle of Critics, including the Rev. Samuel M. "Warren, the Rev. Philip Cabell, the Rev. James Reed, and Marston Niles, Esq., who have rendered invaluable assistance, and who have contributed in a iii IV PREFATORY NOTES signal manner to the perfection and accu- racy of the work done. Previous translations have also been largely consulted, and many valuable things have been selected from them. In the following translation no attempt has been made to furnish materials for a new translation of the English Bible or of any part of it. In such a work as this, which is largely expository of the internal sense of the Word, and which was origi- nally written in the Latin language, it is manifestly of the first importance that the English reader should in so far as possible be put in possession of the very words on which the exposition is based. What we do here is to translate the Latin of Sweden- borg into English, whether that be the Latin of passages of Holy Scripture or of any- thing else. The making of a new trans- lation of the AYord itself, or of any part of it, would be a perfectly distinct under- taking. Nevertheless the phraseology of the English Bible, in either of the author- BY THE TRANSLATOR V ized versions, has not been needlessly cast aside, but in all cases where it was found to be sufficiently close to the Latin to truly present its meaning, the familiar wording has been retained. J. F. P AUTHOR'S PREFACE Some years ago there were published the following five little works : 1. On* Heaven and Hell. 2. The Doctrine of the New Jerusalem. 3. On the Last Judgment. 4. On the White Horse. 5. On the Planets and other Earths in the Universe. In these works many things were set forth that have hitherto been unknown. Now, by command of the Lord, who has been revealed to me, the following are to be published : The Doctrine of the New Jerusalem con- cerning the Lord. The Doctrine of the New Jerusalem con- cerning the Holy Scripture. The Doctrine of Life for the New Jeni salem from the Ten Commandments. vii Vlll AUTHORS PREFACE The Doctrine of the New Jerusalem con- cerning Faith. A Continuation concerning the Last Judgment. Angelic Wisdom concerning the Divine Providence. Angelic ^Wisdom concerning the Divine Omnipotence, Omnipresence, Omniscience, Infinity, and Eternity.* Angelic Wisdom concerning the Divine Love and the Divine Wisdom. Angelic Wisdom concerning Life.f It is said "the Doctrine of the New ♦Although the treatise here named -was never ptfb- lished as a separate work, the subjects of it are specially treated of in the first chapter of the True Christian Re- ligion. See also references to the same subjects in this present work (n. 65«), in the Doctrine of the Holy Scrip- lure (n. 32), and in the Angelic Wisdom concerning the Di- vine Love and the Divine Wisdom (n. 9). [Translator.] t This proposed treatise seems to have been included in the one mentioned immediately before it, which begins with an exposition of the subject of Life. The reason this treatise and the one on the Divine Omnipotence, etc., were not published as separate works, is explained in a 1 jtter of Swedenborg to Dr. Beyer, dated February, 1767. See Documents concerning Swedenborg, by R. L. Tafel, T0l. ii. p. 261 [Tr.] AUTHOR'S PREFACE IX Jerusalem," and this means the Doctrine for the New Church which is at this day to be set up by the Lord ; for the old church has come to its end, as is evident from what has been said in the little work on the Last Judgment (n. 33 to n. 39) ; and also from what is to be further said in the little works just mentioned, which are to follow. That B New Church is meant by the ^ New Jeru- salem," foretold in" the twenty -first chapter of the Revelation as to come after the Judgment, may be seen below, in the last chapter. CONTENTS* L Universal Holy Scripture treats op the Lord : the Lord is the Word (n. 1-7). IT. Its being said that the Lord fulfilled ALL THINGS OF THE Law, MEANS THAT He FULFILLED ALL THINGS OF THE Word (n. 8-11).- By the Law in a restricted sense are meant the ten Commandments of the Decalogue (n. 8). By the Law in a wider sense are meant all things written by Moses in his five books (n. 9). By the Law in the widest sense are meant all things of the Word (n. 10, 11). HI. The Lord came into the World to sub- jugate Till HZJLLS am. to ulorify His Human ; and the Passion of tiik Cross WA- Till: ll\\l. ( mmi: \T, WHEREBY He FULI.^ CONQUERED THE IIei.I.S, v\n ruLLv olorifikd His Hi mam (n. 12-14). •Compiled by the Translator. xi 11 CONTENTS IV. By the Passion of the Cross the Lord DID NOT TAKE AWAY SlNS, BUT BORE THEM (II. 15-17). V. The Imputation of the Lord's Merit IS NOTHING BUT THE REMISSION OF SlNS after Repentance (n. 18). VI. The Lord in respect to the Divine Human is called the Son of God ; and in respect to the word, the son of Man (n. 19-28). i. The Lord's Human, conceived of Jehovah the Father, and born of the virgin Mary, is the Son of God (n. 19 2 -22). ii. The Lord is called the Son of man when His Passion is treated of (n. 24). iii. The Lord is called the Son of man when the Judgment is treated of (n. 25). iv. The Lord is called the Son of man when his Advent is treated of (n. 26). T. The Lord is called the Son of man when Redemption, Salvation, Reformation, and Regeneration are treated of (n. 27). CONTEXTS Xlll vi. Tliat the Son of man signifies the Lord in respect to the Word, was the reason- why the prophets also were called sons of man (n. 28). VII. The Lord made Divine His Human from the Divine that was in Himself, and this became one with the father (n. 29-36). i. The Lord from eternity is Jehovah (n. 30). ii. The Lord from eternity, or Je- hovah, assumed the Human to save men (n. 31). iii. The Lord made His Human Divine from the Divine in Himself (n. 32). 1. This was done by succes- sive steps. 2. The Divine operated through the Human, as, the soul does through the body. 8. The Divim' and the Human operated unanimously. 4 The Divine was united to the Human, and the Human to the Divine. XIV CONTENTS 5. The Divine Human is to be approached. - 6. As the Lord made His Hu- man Divine in Himself, and as the Human is to be approached, and is the Son of God, we must put our faith in the Lord, who is both Father and Son. iv. The Lord made His Human Divine by means of temptations ad- mitted into Himself, and by means of continual victories in them (n. 33). v. The full unition of the Divine and the Human in the Lord was effected by means of the passion of the cross, which was the last temptation (n. 34). vi. By successive steps the Lord put off the human taken from the mother, and put on a Human from the Divine within Him, which is the Divine Human, and is the Son of God (n. 35). vii. Thus God became Man, as in first principles so also in ultimates (n. 36). C0NTENT8 XV VIII. Thk Lord is God Himself, from Whom AND CONCERNING WHOM IS THE WORD (n. 37-44). i. The Lord is called Jehovah (n. ,38). ii. The Lord is called the God of Israel, and the God of Jacob (n. 39). iii. The Lord is called the Holy One of Israel (n. 40). iv. The Lord is called Lord, and God (n. 41). v. The Lord . is called King, and Anointed (n. 42). vi. The Lord is called David (n. 43). IX. God is one, and the Lord is that God (n. 45). X. The Holt Spirit is the Divine proceed- ing from the Lord, and this is the Lord Himself (n. 46-64). i. By "spirit" is meant man's life (n. 47). ii. As man's life varies according to his state, by "spirit" is meant the varying affection of life in man (n. 48). As 1. The life of wisdom. XVI CONTENTS 2. The excitation of life. 3. Freedom of life. 4. Life in fear, pain or grief, and anger. 5. A life of various evil affec- tions. 0. Infernal life. iii. By "spirit" is meant the life of one who is regenerate which is called spiritual life (n. 49). By "spirit" is meant spiritual life in those who are in humiliation (n. 49 1 ). iv. Where "spirit" is said of the Lord, there is meant His Divine life, thus the Lord Himself (n. 60). "Spirit" as used for Jehovah Himself, that is, the Lord (n. GO 2 ). v. By "spirit," when said of the Lord, is specifically meant the life of His Wisdom, which is Divine Truth (n. 51). vi. Jehovah Himself (that is, the Lord) spoke the Word through the prophets (n. 52). CONTENTS XV11 XI. The Doctrine of the Athanasian Creed AGREES WITH THE TRUTH, PROVIDED THAT BY A TRINITY OF PERSONS IS I N'DERSTOOD A TRINITY OF PERSON, AND that this Trinity is in the Lord (n. 55-61). XII. By the "New Jerusalem" (spoken of in the Revelation) is meant a Nbw Church (62-65). THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE LORD I. Universal Holy Scripture treats of tiik Lord: The Lord is the Word.. 1. We read in John : — In the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the" light of men. And the light shineth in the darkness, and the darkness comprehended it not (i. 1-6). The Word was made tlcsli, and dwelt among us, and we beheld His glory, the glory as of the Only-begotten of the Father, full of grace and truth (verse 14). The light is come into the world, and men loved 2 DOCTRINE OF THE LORD [N. 1 the darkness rather than the light, because their deeds were evil (iii. 19). While ye have the light, believe in the light, that ye may be sons of light. I am come a light into the world, that whosoever believeth in Me should not abide in the darkness (xii. 36, 46). From these passages it is evident that the Lord is God from eternity, and that this God is the selfsame Lord who was born in the world ; for it is said that the 3Vord was with God, and God was the Word, and also that without Him was not anything made that was made ; and it is added that the Word was made flesh, and they beheld Him. It is but little understood in the church why the Lord is called the Word. It is because " the Word" signifies Divine truth or Divine wisdom, and the Lord, is Divine truth itself or Divine wisdom itself. And this is why He is called the Light, of which also it is said that it came into the world. As the Divine wisdom and the Divine love make a one,* and in the Lord had been a * Tiiat is, a complex whole which constitutes a unity. [Translator.] N. 1] DOCTRIXE OF THE LORD 1 one from eternity, it is said, "In Him was life, and the life was the light of men.'' " Life" is Divine love ; and " light" is Di- vine wisdom. It is this one that is meant by, " In the beginning the Word was with God, and God was the Word." "With God," is in God ; for wisdom is in love, and love in wisdom. So in another place in J6h n : — And now, Father, glorify Thou Me with 11 Thine own Self, with the glory which I had with Thee before the world was (xvii. 5). « With Thine own Self," is in Thyself, and therefore it is said, "and Gfod was the Word ;" and elsewhere, that the Lord is in the Father, and the Father in Him; and that lie and the Father are one. As there- fore the Word is the Divine wisdom of the Divine love, it follows that it is Jehovah Himself, thus the Lord by whom all things were made that, are made; for all things have been created from Divine love by means of Divine wisdom. 4 DOCTRINE OF THE LORD [n\ 2 2. That the Word here specifically meant is the same Word that was manifested by means of Moses, the prophets, and the evan- gelists, is very evident from the fact that the Word is the Divine truth itself from which angels have all their wisdom, and men all their spiritual intelligence. For this same Word that is among men in this world is also among the angels in the heavens, but in this world among men it is natural, whereas in the heavens it is spirit- ual. And as the Word is the Divine truth, it is also the Divine proceeding •* and this is not only from the. Lord, but is also the Lord Himself ; and being the Lord Himself, it follows that each and all things of the Word have been written concerning Him alone. From Isaiah to Malachi there is * In the expression " Divine proceeding," Divine is not to be understood as an adjective qualifying proceeding, but proceeding is to be taken as a verb (or participle) de- scribing the act which the Divine there performs. Thus the expression does not mean a proceeding which is Di- vine, but a Divine that is in the act of proceeding forth. " Divine proceeding," thus understood, exactly translates Swedenborg's Divinum procedens. [Tb.1 N\ 2] DOCTRINE OF THE LORD 5 nothing that i3 not either concerning the Lord, or, in the opposite sense, against Him. Hitherto no one has ever seen this to be so, and yet every one can see it, provided he is aware of it, and thinks of it while he is reading, especially if he knows that the Word contains not only a natural but also a spiritual sense, and that in this sense the names of persons and places signify some- thing of the Lord, and, derivatively, some- thing of heaven and the church from Him, or else something opposite to them. As all things of the Word both in general and in particular treat of the Lord ; and as the Word, being the Divine truth, is the Lord, it is evident why it is said, " And the Word was made flesh, and dwelt among us, and we beheld His glory ;" and also why it is said, •• While ye have the light, believe in the light, that ye may be sons of light : I am come a light into the world, that whoso- ever believeth in Me should not abide in the darkness." The "light" i.s the Divine truth, thus the Word. This i.s why, even at 6 DOCTRINE OP THE LORD [k. 2 this day, every one' who, while reading the Word, approaches the Lord alone, and prays to Him, is enlightened in the Word. 3. Briefly stated, the subjects concern- ing the Lord that are treated of in all the Prophets of the Old Testament, from Isaiah to Malachi, both in general and in particu- lar, are these : — i. The Lord came into the world in the fullness of times, which was when He was no longer known by the Jews, and when, consequently, there was nothing of the church left ; and unless He had then come into the world and revealed Himself, man- kind would have perished in eternal death. As He Himself says in John : " Except ye believe that I am, ye shall die in your sins" (viii. 24). ii. The Lord came into the world to exe- cute a Last Judgment, and thereby to sub- due the existing dominance of the hells ; which was effected by means of combats (that is, temptations) admitted into his ma- ternal human, and the attendant continual N. 3] IXXTKINK <»K THK LORD 7 victories ; for unless the hells had been subjugated no man could have been saved. iii. The Lord came into the world in order to glorify His Human, that is, unite it to the Divine which was in Him from conception. iv. The Lord came into the world in Order to set up a new church which should acknowledge Him as the Redeemer and Sa- viour, and be redeemed and saved through love to Him and faith in Him. v. He at the same time reduced heaven into order, so that it made a one with the elmrcli. vi. The passion of the cross was the last combat or temptation, by means of which He completely conquered the hells and fully glorified His .Human. In the following small work on The lh>hj Scripture it will be seen that the Word treats of no other subjects than these. 4. In confirmation of this, I shall in this first chapter merely adduce passages from the Word which contain the expressions 8 DOCTRINE OF THE LORD [N. 4 "that day," "in that day," and "in that time ;" in which, by " day," and " time," is meant the Lord's advent. In Isaiah : — It shall come to pass in the futurity of days that the mountain of the house of Jehovah shall be established in the top of the mountains. Je- hovah alone shall be exalted in that day. The day of Jehovah of Annies shall be upon every one that is proud and lofty. In that day a man shall cast away his idols of silver and of gold (ii. 2, 11, 12, 20). In that day the Lord Jehovih will take away their ornament (iii. 18). In that day shall the branchof Jehovah be beau- tiful and glorious (iv. 2). In that day it shall roar against him, and he shall look unto the land, and behold darkness and distress, and the light shall be darkened in the ruins (v. 30). It shall come to pass in that day that Jehovah shall hiss for the fly that is in the uttermost part of the rivers of Egypt. In that day the Lord shall shave in the crossings of the river. In that day He shall vivify. In that day eveiy place shall be for briers and thorns (vii. 18, 20, 21, 23). What will ye do in the day of visitation, which shall come ? In that day Israel shall stay upon Jehovah, the Holy One of Israel, in truth (x. 3, 20). X. 4] DOCTKINE OF THK LORD 9 It shall come to pass in that day, that the Root of Jesse, which standeth for an ensign of the peo- ples, shall the nations seek, and His rest shall he glory. Chiefly in that day shall the Lord seek again the remnant of His people (xi. 10, 11). In that day thou shalt say, I will confess unto Thee, Jehovah. In that day shall ye say, Confess ye to Jehovah, call upon His name (xii. 1,4). The day of Jehovah is at hand, as a laying waste from Shaddai shall it come. Behold, the day of Jehovah cometh, cruel, and of indignation, and of wrath, and of anger. I will move the heaven, and the earth shall be shaken out of her place, in the day of the wrath of His anger. His time is near, and it cometh, and the days shall not be prolonged (xiii. (i, !>, 13, 22). It shall come to pass in that day, that the glory of Jacob shall be made thin. In that day shall a man look unto his Maker, and his eyes to the Holy One of Israel. In that day shall the cities of refuge be as the forsaken places of the forest (xvii. 4, 7, 9). In that day there shall be five cities in the land of Egypt that speak with the lip of Canaan. In that day then shall l>e an altar to .Jehovah in the midstof Egypt. In that day there shall be a path f mm Egypt to Assyria, and Israel shall be in the midst of the laud (xix. 18, 11), 23, 24). 10 DOCTRINE OF THE LORD [n. 4 The inhabitant of the island shall say in that day, Behold our expectation (xx. 6). A day of tumult, and of treading down, and of perplexity, from the Lord Jehovih of Armies (xxii. 5). In that day shall Jehovah visit upon the army of the height, and upon the kings of the earth. After a multitude of days shall they he visited ; then shall the moon blush, and the sun be ashamed (xxiv. 21, 22, 23). It shall be said* in that day, Lo, this is our God, for whom we have waited, that He may de- liver us (xxv. 9). In that day shall this song be sung in the land of Judah, We have a strong city (xxvi. 1). In that day Jehovah shall visit with His swoi'd. In that day ye shall answer to it, A vineyard of unmixed wine (xxvii. 1, 2, 12, 13). In that day shall Jehovah of Armies be for a crown of ornament, and for a diadem (xxviii. 5). In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of darkness (xxix. 18). There shall be streams of waters in the day of the great slaughter, when the towers shall fall ; and the light of the moon shall be as the light of the sun, in the day that Jehovah shall bind up the hurt of His people (xxx. 25, 26). * The Latin lias " Jehovah shall say." N. 4] DOCTKl.VK UK T1IK l.OKD 11 Iii that day they shall cast away every man his idols of silver and of gold (xxxi. 7). The day of Jehovah's vengeance, the year of His recompenses (xxxi v. 8). These two things shall coine to thee in one day, the loss of children and widowhood (xlvii. 9). My people shall know My name, and in that day that I am He that doth speak ; behold it is I (lii. 0). Jehovah hath anointed Me to proclaim the ac- ceptable year of Jehovah, and the day of vengeance of our God, to comfort all that mourn (lxi. 1, 2). The day of vengeance is in My heart, and the year of My redeemed is come (lxiii. 4). In Jeremiah : — In those days ye shall say no more, The ark of the covenant of Jehovah. In that time they shall call Jerusalem the throne of Jehovah. In those days the house of Judah shall walk to the house of Israel (iii. 10-18). In that day the heart of the king shall perish, and the heart of the princes, and the priests shall be amazed, and the prophets (iv. i>). Behold the days come hi which the land shall become a waste (vii. 32. 34). They shall fall among them that fall, in the day of their visitation (viii. 12). 12 DOCTRINE OF THE LORD \JN. 4 Behold the days come that I will visit all that is circumcised with what is uncircumcised (ix. 25). In the time of their visitation they shall perish (x. 15). There shall he no remains to them, I will bring evil upon them in the year of their visitation (xi. 23). Behold, the days come in which it shall no more be said (xvi. 14). I will look upon them in the nape, and not the faces, in the day of their destruction (xviii. 17). Behold, the days come in which I will give this place for a waste (xix. 6). Behold, the days come that I will raise unto David a righteous off-shoot, who shall reign as king. In those days Judah shall be saved, and Israel shall dwell safely. Therefore, behold, the days come that they shall no more say ... I will bring evil upon them in the year of their visitation. In the end of days ye shall understand intelli- gence (xxiii. 5, 6, 7, 12, 20). Behold, the days come in which I will turn again. Alas ! for that day is great, and none shall be like it. It shall come to pass in that day that I will break the yoke, and burst the bonds (xxx. 3, 7, 8). There shall be a day that the watchman upon Mount Ephraim shall cry, Arise ye, let us ascend Zion, unto Jehovah our God. Behold, the days N. 4] DOCTRINE OF THE LORD 13 come that I will make a new covenant. Behold, the days come that the city shall be built to Je- hovah (xxxi. 6, 31, 38). The days come that I will establish the good word. In those days, and at that time, will I make a righteous offshoot unto David. In those days shall Judah be saved (xxxiii. 14-16). I will bring words against this city for evil in that day. But I will deliver thee in that day (xxxix. 16, 17). That day is to the Lord Jehovih of Armies a day of vengeance, that He will take vengeance of His enemies. The day of destruction has come upon them, the time of their visitation (xlvi. 10, 21). Because of the day that cometh to -lay waste (xlvii. 4). I will bring upon him the year of visitation. Yet I will bring again his captivity in the end of days (xlviii. 44, 47). I will bring destruction upon them in the time of their visitation. Her young men shall fall in the streets, and all the men of war shall be cut off in that day. In the end of days I will bring again their captivity (xlix. 8, 26, 39). In those days, and in that time, the sons of Israel and the sons of Judah shall come together, and shall seek Jehovah their God. In those days, and in that time, the iniquity of Israel shall be sought for, and there shall be none. Woe unto 14 DOCTRINE OF THE LORD [n. 4 them, for their day is come, the time of their visi- tation (1. 4, 20, 27, 31). They are vanity, a work of errors, in the time of their visitation they shall perish (li. 18). In Ezekiel : — An end is come, the end is come, the morning cometh upon thee ; the time is come, the day of tumult is near. Behold the day, hehold it cometh, the morning hath gone forth, the rod hath blos- somed, violence hath budded. The day is come, the time is come upon all the multitude thereof. Their silver and gold shall not deliver them in the day of the angel of Jehovah (vii. 6, 7, 10, 12, 19). They said of the prophet, The vision that he seeth shall come to pass after many days ; he prophesieth for times that are far off (xii. 27). They shall not stand in the war in the day of the anger of Jehovah (xiii. 5). Thou, O deadly wounded wicked one, the prince of Israel, whose day is done, in the time of the iniquity of the end (xxi. 25). A city that sheddeth blood in the midst of her, that her time may come ; and thou hast caused thy days to draw near, so that thou art come to thy years (xxii. 3, 4). Shall it not be in the day when I take from them their strength ? In that day he that es- N. 4] DOCTKINK OF THK LORD 15 capeth shall come unto thee to the instructing of thine cars. In that day shall thy mouth be opened together with him that is escaped (xxiv. 25-27). In that day will I cause a horu to grow unto the house of Israel (xxix. 21). Howl ye. Woe worth the day ! for the day of Jehovah is near, the day of Jehovah is near, a day of cloud, it shall be the time of the nations. In that day shall messengers go forth from Me (xxx. 2, 3, 9).' In the day in which thou shalt go down into hell (xxxi. I'm. I will search for My flock in the day that he shall he in the midst of his flock ; and I will de- liver them out of all places whither they have been scattered, in the day of cloud and of thick dark- ness (xxxiv. 11, 12). In the day that I cleanse you from all your in- iquities (xxxvi. 33). Prophesy and say, In that day when My people Israel shall sit securely, shalt thou not know it ? In the futurity of days I will lead thee into My land. In that day, even the day when Gog shall come upon the land. In My zeal, in the fire of Mine Indignation, if not in this day, there shall be a great earthquake upon the land of Israel (xxxviii. 14, 16, 18, 19). Behold, it cometh, this day of which I have spoken. It shall come to pass in that day that I 16 DOCTRINE OF THE LORD [n. 4 will give unto Gog a place for burial in the land of Israel, so that the house of Israel shall know that I am Jehovah their God, from that day and forward (xxxix. 8, 11, 22). In Daniel :— God in the heavens hath revealed secrets, what shall be in the futurity of days (ii. 28). The time came that the saints possessed the kingdom (vii. 22). Attend, for at the time of the end shall be the vision. And he said, Behold, I will make thee know what shall be in the last end of the anger, for at the time appointed shall the end be. The vision of the evening and the morning is truth ; shut thou up the vision, for it shall be for many days (viii. .17, 19, 26). I am come to make thee understand what shall befall thy people in the end of days ; for the vision is yet for days (x. 14). The intelligent shall be proved to purge and cleanse them, even to the time of the end, because it is yet for the time appointed (xi. 35). At that time shall Michael rise up, the great prince who standeth for the sons of thy people ; and there shall be a time of trouble, such as never was since there was a nation. At that time thy people shall be delivered, every one that shall be found written in the book (xii. 1). X. 4] IXHTKINK OF THE LORD 17 Thou, O Daniel, shut up the words, and seal the book, even to the time of the end. But from the time that the continual [burnt-offering] shall be taken away, and the abomination that maketh waste be set up, there shall be a thousard two hundred and ninety days. Thou shalt arise into thy lot at the end of the days (xii. 4. 11, 13). In Hosea : — I will make an end of the kingdom of the house of Israel. In that day I will break the bow of Israel. Great shall be the day of Jezreel (i. 4, 5, 11). In that day thou shalt call Me, my Husband. In that day I will make a covenant for them. In that day I will hear (ii. 16, 18, 21). The sons of Israel shall return, and seek Je- hovah their God, and David their king, in the end of days (iii. 6). ('dine, and let us return unto Jehovah ; after two days He will revive us ; in the third day He will raise OS up, and we shall live before Him(vi. 1, 2). The day 8 of visitation are come ; the days of retribution are come (ix. 7). In Joel: — Ala-s for the day, for the day of Jehovah is at hand, and as a laying waste from Shaddai shall it come (i. 15). a 18 DOCTRINE OF THE LORD [n. 4 The day of Jehovah cometh, nigh is the day of darkness and of thick darkness, a day of cloud and of obscurity. The day of Jehovah is great and very terrible ; and who can endure it ? (ii. 1, 2, 11). Upon the servants, and upon the handmaids in those days will I pour out My spirit. The sun shall be turned hito darkness, and the moon into blood, before the great and terrible day of Jehovah is come (ii. 29, 31). Behold, in those days, and in that time, which I will bring back, I will gather all nations. The day of Jehovah is near. It shall come to pass in that day that the mountains shall drop new wine (iii. 1, 2, 14, 18). In Obadiah : — Shall I not in that day destroy the wise men out of Edom ? Neither shouldest thou have re- joiced over them in the day of their destruction, in the day of their distress. For the day of Jeho- vah is near upon all the nations (verses 8, 12, 15). In Amos : — He that is courageous in his heart shall flee away naked in that day (ii. 16). In the day that I shall visit the transgressions of Israel upon him (iii. 14). Woe unto you that desire the day of Jehovah ! What to you is the day of Jehovah ? it is one of N. 4] DOCTRINE OF THE LORD 19 darkness, and not of light. Shall not the day of Jehovah be darkness, and not light ? even thick darkness, and no brightness in it (v. 18, 20). The songs of the temple shall be howlings in that day. In that day I will cause the sun to go down at noon ; and I will darken the earth in the day of light. In that day shall the beautiful virgins and the young men faint for thirst (viii. 3, 9, 13). In that day I will raise up the tent of David that is fallen. Behold, the days come that the mountains shall drop new wine (ix. 11, 13). In. Micah : — In that day shall one lament, We be utterly laid waste (ii. 4). In the end of days the mountain of the house of Jehovah shall be established at flu head of the mountains. In that day will I gather her that halteth (iv. 1, 6). In that day I will cutoff thy horses and thy chariots (v. 10). The day of thy watchmen, ami thy visitation, Cometh. -The day is at hand for buildmg thy walls. In that day he shall come even to thee (vii. 4, 11, 12). In Iliilidhlcuk : — The vision is yet for an appointed time, and at i it shall speak ; though it tarry, wait for 20 DOCTRINE OF THE LORD [x. 4 it, because it will surely come, it will not delay (ii. 3). Jehovah do Thy work in the midst of the years ; in the midst of the years make known ; God cometh (iii. 2, 3). In Zephaniah : — The day of Jehovah is at hand. In the day of Jehovah's sacrifice I will visit upon the princes, and upon the king's sons. In that day there shall be the voice of a cry. At that time I will search Jerusalem with lamps. The great day of Jehovah is near. That day is a day of wrath, a day of trouble and distress, a day of wasteness and deso- lation, a day of darkness and thick darkness, a day of cloud and overclouding, a day of the trum- pet and of sounding. In the day of Jehovah's wrath the whole land shall be devoured, and He shall make a speedy end of all them that dwell in the land (i. 7, 8, 10, 12, 14-16, 18). Before the day of Jehovah's anger has come upon us. It may be ye shall be hid in the day of Jehovah's anger (ii. 2, 3). Wait ye upon Me until the day that I rise up to the prey, for it is My judgment. In that day shalt thou not be ashamed for all thy works. In that day it shall be said to Jerusalem, Fear thou not. At that time I will deal with thine oppressors. At that time will I bring you in, and at that time N. 4] Ixx'IKINK 09 TIIK LOW) 21 will I gather you; for I will make you a name, and a praise (iii. 8, 11, 16, 19, 20). In Zechariah : — Many nations shall cleave to Jehovah in that day'(ii. 11). I will remove the iniquity of that land in one day. In that day shall ye cry every man to his companion under the vine and under the fig-tree (iii. !>, 10). In those days ten men shall take hold of the skirt of a man that is a Jew (viii. 23). Jehovah their God shall serve them in that day, as the flock of His people (ix. 16). My covenant was broken in that day (xi. 11). In that day will I make Jerusalem a stone of burden for all peoples. In that day I will smite every horse with astonishment. In that day will I make the leaders of Judah like a furnace of fire among the wood. In that day shall Jehovah de- fend the inhabitants of Jerusalem. In that day I will seek to destroy all nations. In that day shall there be a great mourning in Jerusalem (xii. 3, 4, 6, 8, 0, 11). In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jeru- salem. It shall come to pass in that day I will cut off the names of the idols in the land. In that day the prophets shall be ashamed (xiii. 1-4). 22 DOCTRINE OF THE LORD [n. 4 Behold, the day of Jehovah cometh. His feet shall stand in that day upon the Mount of Olives. In that day there shall not be light and bright- ness ; but it shall be one day which shall be known unto Jehovah ; not day, nor night, at eveningtime there shall be light. In that day living waters shall go out from Jerusalem. In that day there shall be one Jehovah, and His name one. In that day there shall be a great tumult from Jehovah. In that day shall there be upon the bells of the horses, Holiness unto Jehovah. In that day there shall be no more a Canaanite in the house of Je- hovah (xiv. 1, 4, 6-9, 13, 20, 21). In Malachi : — Who may abide the day of His coming, and who shall stand when He appeareth ? They shall be Mine in the day wherein I do make a peculiar treasure. Behold, the day cometh that shall burn as an oven. Behold, I send you Elijah the prophet before the coming of the great and terrible day of Jehovah (hi. 2, 17 ; iv. 1, 5). In David : — In His days shall the righteous flourish, and abundance of peace, and He shall have dominion from sea to sea, and from the river unto the ends of the earth (Ps. lxxii. 7, 8). (Besides other places.) N 5] DOCTKINK OF THK LORD 23 5. In these passages by "day" and " time" is meant the advent of the Lord. By a " day" or " time" of darkness, of thick darkness, of gloom, of no light, of laying waste, of the end of iniquity, of destruction, is meant the advent of the Lord when He was no longer known, and when conse- quently there was no longer anything of thr church left. By * a day" cruel, terrible, of wrath, of anger, of tumult, of visitation, of sacrifice, of recompense, of distress, of war, of a cry, is meant the advent of the Lord to Judgment. By " the day" in which Jehovah alone shall be exalted, in which He shall be one and His name one, in which the offshoot of Jehovah shall be for beauty and glory, in which the righteous shall flourish, in which He shall vivify, in which He shall seek His flock, in which He shall make a new covenant, in which the moun- tains shall drop new wine, in which living waters shall go out from Jerusalem, in which they shall look unto the God of Is- rael, ami many similar expressions, is meant 24 DOCTRINE OF THE LORD [n. 5 the advent of the Lord to set up again a new church which will acknowledge Him as the Redeemer and Saviour. 6. To these passages may be added some which speak of the Lord's advent more openly : — The Lord Himself shall give you a sign : Behold a virgin shall conceive and bear a Son, and shall call His name God-with-us (Isa. vii. 14 ; Matt. i. 22, 23). "Unto us a Child is born, unto us a Son is given, and the government shall be upon His shoulder ; and His name shall be called Wonderful, Coun- selor, God, Hero, Father of eternity, Prince of peace. Of the increase of His government and peace there shall be no end, upon the throne of David, and upon his kingdom, to establish it in judgment and justice, from henceforth and even to eternity (Isa. ix. 0, 7). There shall come forth a Rod out of the stem of Jesse, and a Shoot shall bear fruit out of his roots : and the spirit of Jehovah shall rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might. Righteousness shall be the girdle of His loins, and truth the girdle of His reins. Therefore it shall come to pass in that day, that the Root of Jesse, which standeth for an N. 6] DOCTRINE OF THE LORD 25 ensign of the peoples, shall the nations seek, and His rest shall be glory (Isa. xi. 1, 2, 5, 10). Send ye the lamb of the ruler of the land, from the rock to the wilderness, to the mountain of the daughter of Zion. By mercy has the throne been established, and one shall sit upon it in truth, in the tabernacle of David, judging and seeking judgment, and hasting righteousness (Isa. xvi. 1,5). It shall l>e said hi that day, Lo, this is our God ; we have waited for Him that He may save us : This is Jehovah ; we havewaited for Him, we will rejoice and be glad in His salvation (Isa. xxv. 9). The voice of one crying in the wilderness, Pre- pare ye the way of Jehovah, make plain, in the solitude a pathway for our God. For the glory of Jehovah shall be revealed, and all flesh shall see it together. Behold, the Lobd Jehovih will come in strength, and His arm shall rule for Him ; behold, His reward is with Him. He shall feed His flock like a shepherd (Isa. xl. 3, 5, 10, 11). Mine elect, in whom My soul delighteth. I Jehovah have called Thee in righteousness, and I will give Thee for a covenant to the people, for a light to the nations, to open the blind eyes, to bring out the bound from the prison, and them that sit in darkness out of the prison house. I am Jkiio'ah, this is My name, and My glory will I not give to another (Isa xlii. 1, 6-8). 26 DOCTRINE OF THE LORD [n. 6 Who hath believed our word, and to whom is the arm of Jehovah revealed ? He hath no form ; we have seen Him, but He hath no appearance. He hath borne our diseases, and carried our griefs (Isa. liii. 1, 2, 4, to end). Who is this that cometh from Edom, with sprinkled garments from Bozrah, marching in the greatness (multitudine) of His strength ? I that Speak in righteousness, great to save : for the day of vengeance is in Mine heart, and the year of My redeemed is come. So He became their Saviour (Isa. lxiii. 1, 4, 8). Behold, the days come that I will raise up to David a righteous offshoot, who shall reign a king, and shall prosper, and shall execute judgment and justice in the earth : and this is His name whereby they shall call Him, Jehovah our righteocsxess (Jer. xxiii. 5, ; xxxiii. 15, 16). Rejoice greatly, daughter of Zion ; shout, daughter of Jerusalem ; behold, thy King cometh unto thee, He is just and saved.* He shall speak peace to the nations ; and His dominion shall be from sea to sea, and from the river even to the ends of the earth (Zech. ix. 9, 10). Rejoice, and be glad, O daughter of Zion ; lo, I * In the Apocalypse Revealed (n. 612), it is" a Saviour ;" in the Apocalypse Explained (n. 3F), it is "just and saving;" but the Hebrew is "saved," as given hereby Swedenborg. [Tr.] N. 6] DOCTRINE OF THE LOK9 27 come, that I may dwell in the midst of thee ; and many nations shall cleave to Jehovah in that day, and shall be My people (Zech. ii. 10, 11). Thou Bethlehem Ephratah, little as thou art to be among the thousands of Judah, out of thee shall one come forth unto Me that is to be Ruler in Israel, and whose goings forth are from of old, from the days of eternity. He shall stand and feed in the strength of Jehovah (Micah v. 2, 4). Behold, I send Mine Angel, who shall prepare the way before Me, and the Lord whom ye seek shall suddenly come to His temple, even the Angel of the covenant, whom ye have desired ; behold, He cometh ; but who shall abide the day of His coining ? Behold, I send you Elijah the prophet, before the coming of the great and terrible day of Jehovah {Mai. iii. 1, 2 ; iv. 5). I saw, and behold, one like the Son of man came with the clouds of heaven ; and there was given Him dominion, and glory, and a kingdom, that all peoples, nations, and languages may wor- ship Him : His dominion is an everlasting do- minion, which shall not pass away, and His king- dom that which shall not be destroyed ; and all dominions shall worship Him, and obey Him (Dan. vii. ]:], 14, 27). 1 1 1 y weeks are determined upon thy people, and upon thy holy city, to consummate the trans- gression, and to seal up the vision and the proph- 28 DOCTRINE OF THE LORD [X. g ecy, and to anoint the holy of holies. Know, therefore, and perceive, that from the going forth of the word to restore and build Jerusalem, unto Messiah the Prince, shall be seven weeks (Dan. ix. 24, 25). I will set his- hand in the sea, and his right hand in the rivers : He shall cry unto Me, Thou art my Father, my God, and the rock of my sal- vation. I also will make him My first-born, higher than the kings of the earth. His seed also will I make to endure to eternity, and his throne as the days of the heavens (Ps. lxxxix. 25-27, 29). Jehovah said unto my Lord, Sit Thou at My right hand, until I make Thine enemies Thy foot- stool. Jehovah shall send the scepter of Thy strength out of Zion ; rule Thou in the midst of Thine enemies. Thou art a priest to eternity after the manner of Melchizedek (Ps. ex. 1, 2, 4 ; Matt. xxii. 44 ; Luke xx. 42). I have anointed My king upon Zion, the moun- tain of My holiness ; I will declare for a statute, Jehovah hath said unto Me, Thou art My Son, this day have I begotten Thee ; I will give the na- tions for Thine inheritance, and the uttermost parts of the earth for Thy possession. Kiss the Son, lest He be angry, and ye perish from the way ; blessed are all they that put their trust in Him (Ps. ii. 6-8, 12). Thou hast made him a little less than the angels, N. 6j DOCTKINE OF THE LORD 29 but hast crowned him with glory and honor ; Thou hast made him to have dominion over the works of Thy hands ; Thou hast put all things under his feet (Ps. viii. 5, 6). Jehovah, remember David, who sware unto Je- hovah, and vowed to the Mighty One of Jacob, If I shall enter within the tent of my house, if I shall go up upon my couch, if I shall give sleep to mine eyes, until I find out a place for Jehovah, a habitation for the Mighty One of Jacob. Lo, we heard of Him at Ephratah, we found Him in the fields of the forest. We will inter into His taber- nacles, we will bow at His footstool. Let Thy priests be clothed with righteousness, and let Thy saints shout for joy (Ps. cxxxii. 1, 7, 9). The passages here adduced, however, are but few. 7. That universal Holy Scripture has been written solely about the Lord, will be more fully evident from what follows, es- pecially from the things to \>e advanced in the small work on The HAty S&riphcrt, This is the one only source of the holiness of the Word, and is what is meant by the words The testimony of Jesus is the spirit of prophecy (Rev. xix. 10). 30 DOCTRINE OF THE LORD [n. 8 II. Its being said that the Lord ful- filled ALL THINGS OF THE LAW, MEANS that He fulfilled all things of the Word. 8. At the present day many persons be- lieve that when it is said of the Lord that He fulfilled the law, the meaning is that He fulfilled all the commandments of the decalogue, and thus became righteousness, and also justified the men of this world through this matter of faith. This how- ever is not the meaning. The meaning is that the Lord fulfilled all things written concerning Himself in the Law and the Prophets, that is, in universal Holy Scrip- ture, because this treats solely of Him, as has been said in the foregoing article. The reason why many have believed differently, is that they have not searched the Scrip- tures and seen what is there meant by " the Law." The Law there means, in a restricted N. 8] DOCTRINE OF TIIK LORD 31 sense, the ten commandments of the deca- logue ; in a wider sense, all things written by Moses in the five books; and in the widest sense, all things of the Word. It is well known that By the Law in a re- stricted sense are meant the ten command- ments of the decalogue. 9. That by the Law in a wider sense are meant all things written bp Muses in his five books, is evident from the following pas- sages. In Luke : — Abraham said to the rich man in hell, They have Moses and the Prophets, let them hear them ; if they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead (xvi. 29, 31). In Jii/iii : — Philip said to Nathanael, We have found Him of Whom Moses in the Law and the Prophets did write (i. 45). In Mntthnr : — Think not that I am come to loosen the Law and the Prophets ; I am not come to loosen, but to fulfill (v. 17). 32 DOCTRINE OF THE LORD [x. 9 All the Prophets and the Law prophesied until John (xi. 13). In Luke : — The Law and the Prophets were until John ; since then the kingdom of God is evangelized (xvi. 16). In Matthew : — All things whatsoever that ye would that men should do to you, do ye even so to them, for this is the Law and the Prophets (vii. 12). Jesus said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and thou shalt love thy neighbor as thyself ; on these two commandments hang all the Law and the Prophets (xxii. 37, 39, 40). In these passages, "Moses and the Proph- ets," and "the Law and the Prophets," mean all things that have been written in the books of Moses and in the books of the prophets. That " the Law" specifically means all things that have been written by Moses, is further evident from the following passages. In Luke: — N. O] DOCTRINE OF THE LORD 33 When the days of her purification, according to the Law of Moses, were fulfilled, they brought Jesus to Jerusalem, to present Him to the Lord ; as it is written in the Law of the Lord i Every male that openeth the womb shall be called holy to the Lord ; and to offer a sacrifice, according to that which is said in the Law of the Lord : A pair of turtle doves, or two young pigeons. And the parents brought Jesus into the temple, to do for Him after the custom of the Law. And when they had performed all things according to the Law of the Lord (ii. 22-24, 27, 39). In John: — . Moses in the Law commanded us tha»t such should be stoned (viii. 6). The Law was given by Moses (i. 17). From these passages it appears that where such things are spoken of as are written in the books of Moses, they are sometimes called " the Law," and sometimes " Moses." (So also in Matt. viii. 4 ; Mark x. 2-4 ; xii. 19 ; Lukf xx. 28, 37 ; John iii. 14 ; vii. 19, 61 ; viii. 17 ; Mix, 7. Many things that urn- (•\ 1 tim, and that all things were consummated : as from the fol lowing : — 36 DOCTRINE OF THE LORD [jv T . H Jesus went into the synagogue, and stood up to read, and there was delivered to Him the book of the prophet Isaiah, and He unrolled the book, and found the place where it is written, The Spirit of the Lord is upon Me, because He hath anointed Me, He hath sent Me to preach the gospel to the poor, to heal the broken-hearted, to preach deliv- erance to the captives, and recovering of sight to the blind, to preach the acceptable year of the Lord. And He rolled up the book and said, This day is this Scripture fulfilled in your ears {Luke iv. 16-21). Search the Scriptures, for they testify of Me (John v. 39). That the Scripture may be fulfilled, He that eateth bread with Me hath lifted up his heel against Me (John xiii. 18). None of them is lost, but the son of perdition, that the Scripture might be fulfilled (John xvii. 12). That the word might be fulfilled which He spake, Of them whom Thou gavest Me have I lost none (John xviii. 9). Jesus said to Peter, Put up again thy sword into its place. How then shall the Scriptures be ful- filled, that thus it must be ? But all this was done that the Scriptures of the Prophets might be ful- filled {McM. xxvi. 52, 54, 56). The Son of Man goeth as it is written of Him, that the Scriptures be fulfilled (Mark xiv. 21, 49). X. ll] DOCTKINK (>K THE LOSD •"' i Thus the Scripture was fulfilled which Baith, Bte was accounted among the transgressors {Mark xv. 28 ; Luke xxii. 37). That the Scripture might be fulfilled, which saith, They divided My garments among them, and upon my under-vesture did they cast a lot (John xix. 24). After this, Jesus knowing that all things were now consummated, that the Scripture might be ful- filled {John xix. 28). When Jesus had received the vinegar, He said, It is consummated, that is, fulfilled ( John xix. 30). These things were done, that the Scripture might be fulfilled, A bone of Him shall not be broken. And again another Scripture saith, They shall look on Him whom they pierced (John xix. 30, 37). Besides other places, where passages are adduced from the Prophets, without its being at the same time said that the Law, or the Scripture, was fulfilled. That all the Word has been written about tin' Lord, and that He came into the world to fulfill it, He also taught His disciples before His departure, in these words : — Jesus said to His disciples. < > tools, and slow of heart to believe all that the prophets bare sj>oken ! 38 DOCTRINE OF THE LORE' [n. H Ought not the Christ to suffer these things, and to enter into His glory '{ And beginning at Moses and all the Prophets, He expounded unto them in all the Scriptures the things concerning Himself {Luke xxiv. 25-27). Jesus said to His disciples, These are the words which I spake unto you while I was yet with you, that all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning Me (Luke xxiv. 44). That in the world the Lord fulfilled all things of the Word, even to the veriest sin- gulars * of it, is evident from these His own words : — Verily I say unto you, Till heaven and earth pass, one jot or one tittle shall not pass from the law, till all things be accomplished (Matt. v. 18). From these passages it may now be clearly seen that by its being said that the Lord fulfilled all things of the law is not meant that He fulfilled all the commandments of * The term singular is the correlative of universal, as particular is of general. The veriest singulars are the most absolute ones, the most singular or individually distinct of all. [Tr.] N. ll] DOCTRINE OF THE LORD 39 the decalogue, but that He fulfilled all things of the Word. III. The Lord came into the World to subjugate the hells and to glorify His Human ; and the Passion of the Cross was the final Combat, whereby he i l i.i. v conquered the Hells, and fully glorified His Human. 12. It is known in the church that the Lord conquered death, by which is meant hell, and that He afterwards ascended in glory into heaven ; but as yet it lias not been known that it was by means of com- bats which are temptations that the Lord conquered death or hell, and at the same (ame by means of them glorified His Hu- man ; and that the passion of the cross was the final combat or temptation by means of which He effected this conquest and 40 DOCTRINE OF THE LORD [n. 12 this glorification. Of these temptations many things are said in the Prophets and. in David ; but not so many in the Evan- gelists. In these, the temptations which He endured from childhood are summarily described by His temptations in the wilder- ness, followed by those from the devil ; and the last of them by the things He suffered at Gethsemane and on the cross. (Concerning His temptations in the wilderness, and by the devil, see Matt. iv. 1-11 ; Mark i. 12, 13 ; and Luke iv. 1-13. ) By these temptations, however, are meant all His temptations even to the last of them. He revealed no more to His disciples con- cerning them ; for it is said in Isaiah : — He was oppressed, yet He opened not His mouth : as a lamb that is brought to the slaughter, and as a sheep before her shearers is dumb, so He opened not His mouth (liii. 7). (Concerning His temptations at Gethsemane, see Matt. xxvi. 36-44 ; Mark xiv. 32-42 ; and Luke xxii. 39-46. And concerning the temptations on the cross, see Matt, xxvii. 33-50 ; Mark xv. 22-37 ; Luke xxiii. 33-49; and John xix. 17-34.) N. 12] DOCTRINE OF THE LORD 41 Temptations are nothing else than combats against the hells.* 13. That the Lord fully conquered the hells by the passion of the cross, He Him- self teaches in John : — Now is the judgment of this world ; now shall the prince of this world be cast out (xii. 31). The Lord said this when the passion of the cross was at hand. The prince of this world is judged (xvi. 11). Be of good cheer, I have overcome the world (xvi. 33). In Luke; — Jesus said, I beheld Satan as lightning fall from •heaven (x. 18). The " world," the " prince of the world," "Satan," and "the devil," mean hell. That by the passion of the cross the Lord also fully glorified His Human, He teaches in John : — • Concerning the Ix>rd's temptations or combats, see iil work 1111 The Xiir Jrrusaliiii unit it* II hoHrun, published In (tendon In, W1aim1302). And con- cerning temptations in general (n. 187-200). 42 DOCTRINE OF THE LORD [x. 13 When Judas was gone out, Jesus said, Now is the Son of Man glorified, and God is glorified in Him ; if God he glorified in Him, God will also glorify Him in Himself, and will straightway glo- rify Him (xiii. 31, 32). Father, the hour is come, glorify Thy Son, that Thy Son also may glorify Thee (xvii. 1). Now is My soul troubled ; and He said, Father, glorify Thy name. Then came there a voice from heaven, saying, I have both glorified it, and I will glorify it again (xii. 27, 28). In Luke : — Ought not the Christ to suffer this, and to enter into His glory ? (xxiv. 26). These things are said of the Passion. Glo- rification is the unition of the Divine and the Human ; and therefore it is said, " and God will glorify Him in Himself." 14. That the Lord came into the world to reduce into order all things in heaven, and derivatively on earth ; that this was effected by means of combats against the hells, which were then infesting every man that came into the world and that went out of the world ; and that He thereby became N. 14] DOCTRINE OV TIIK LORD 43 Righteousness, and saved men, who other- wise could not have been saved, is foretold in many passages in the Prophets, of which only a few shall be adduced. [2] In Isaiah : — Who is this that coineth from Edom, with sprinkled garments from Bozrah ; this that is glo- rious in His apparel, marching in the greatness of His strength ? I that speak in righteousness, mighty u> save. "Wherefore art Thou red in Thine apparel, and Thy garments like Him that treadeth in the wine-press ? I have trodden the wine- press alone, and of the people there was not a man with Me ; wherefore I have trodden fhein in Mine anger, and trampled them in My wrath ; therefore their victory is sprinkled upon My gar- ments ; for the day of vengeance is in Mine heart, and the year of My redeemed is come. Mine own arm brought salvation unto Me ; and I brought down their victory to the earth. He said, Lo, they are My people, sons ; therefore He was their Saviour ; in His love, and in His pity, He redeemed them (Ixiii. 1-9). These things are said of the Lord's combats against the hells. The "apparel" iu which H»- was "glorious," and which was "red," 44 DOCTRINE OF THE LORD [n. 14 means the Word, to which violence had been done by the Jewish people. The ac- tual combat against the hells, and the vic- tory over them, are described by its being said that He " trod them in His anger, and trampled them in His wrath." That He fought alone, and from His own power, is described by, " of the people there was not a man with Me, Mine own arm brought salvation unto Me, I brought down their victory to the earth." That He thereby effected salvation and. redemption, is de- scribed by, "therefore He was their Sa- viour ; in His love and in His pity He redeemed them." That this was the reason for His advent is described by, "the day of vengeance is in Mine heart, and the year of My redeemed is come." [3] In Isaiah again: — He saw that there was not any one, and He was amazed that there was none to interpose ; therefore His own arm Drought salvation unto Him ; and His righteousness, it upheld Him ; there- fore He put on righteousness as a coat of mail, and N. 14] DOCTKINK OK THK LORD 45 a helmet of salvation upon His head ; and He put on garments-of vengeance, and clad Himself with zeal as a cloak : then came the Redeemer to Zion (lix. 16, 17, 20). These words also treat of the Lord's com- bats against the hells while lie was in the world. That He fonght against them from His own power, is meant by, " He saw that there was not any one, therefore His own arm brought salvation unto Him." That thereby He became righteousness, is meant by, " His righteousness, it upheld Him, whence He put on righteousness as a coat of mail." That He thus effected redemp- tion, is meant by, " then came the Redeemer to Zion." [4] In Jeremiah : — They are dismayed, their strong ones were beaten down, they are fled apace, and look not back : that day is to the Lord Jehovih Zebaoth a day of vengeance, that He may take vengeance of His enemies, and the sword shall devour, and be sated (xlvi. 5, 10). The Lord's combat with tin- hells, and His victory over them, are described by its being 46 DOCTRINE OF THE LOKD [n. 14 said that they are dismayed, and that their strong ones being beaten down are fled apace, and looked not back. Their " strong ones," and " enemies," are the hells, for all there feel hatred against the Lord. His advent into the world for this purpose is meant by, " that day is to the Lord Jehovih Zebaoth a day of vengeance, that He may take vengeance of His enemies." [5.] In Jeremiah : — Her young men shall fall in the streets, and all the men of war shall be cut off in that day (xlix. 26). In Joel: — Jehovah hath uttered His voice before His army ; the day of Jehovah is great and very ter- rible ; who therefore can endure it? (ii. 11). In Zephaniah : — In the day of the sacrifice of Jehovah I will visit upon the princes, upon the king's sons, upon all who are clothed with strange apparel. That day is a day of distress,' a day of the trumpet and of sounding (i. 8, 15, 16). N. 14] DOCTKINK <>F THE LORD 47 In Zechariah : — Jehovah shall go forth, and fight against the nations, as when He fought in the day of battle. And His feet shall stand in that day upon the Mount of Olives, which is before the faces of Jeru- salem. Then shall ye flee into the valley of My mountains. In that ilay there shall not be light and br ightnes s ! And Jehovah shall be king over all the earth ; in that day there shall be one Je- hovah, and His name one (xiv. 3-6, 9). These passages also treat of the Lord's com- bats. " That day" means His advent. The Mount of Olives that was before the faces of Jerusalem, was where the Lord was wont to tarry. (See Mark xiii. 3 J xiv. 26; Luke xxi. 37; xxii. 39; John viii. 1; and elsewhere.) [<>] In David: — The cords of death compassed me about, the cords of hell encompassed me, the snares of death forestalled me ; therefore He sent out His arrows, and many lightnings, and discomfited them. I will pursue Mine enemies, and catch them, neither will I turn until I have consumed them. I will smite th.iii that they shall not be able to. rise. Thou hast girded me with .strength unto the war, and 48 DOCTRINE OF THE LORD [n. 14 Thou shalt put mine enemies to' flight ; I will beat them small as dust before the faces of the wind, as the mire of the streets I will enfeeble them (Ps. xviii. 5, 14, 37-40, 42). The " cords" and " snares of death" that encompassed and forestalled, signify temp- tations, which, being from hell, are called also "the cords of hell." These and all other things in this whole Psalm treat of the Lord's combats and victories ; and there- fore it is added, " Thou wilt make me the head of the nations ; a people that have not known shall serve me" (verse 43). [7] In David, again: — Gird Thy sword upon Thy thigh, O Mighty one .; Thine arrows are sharp, the people shall fall under Thee, from the heart of the king's enemies. Thy throne is for ever and to eternity : Thou hast loved righteousness, wherefore God hath anointed Thee (Ps. xlv. 3, 5-7). These w r ords also treat of combat with the hells, and of their subjugation ; for this whole Psalm treats of the Lord, that is to say, of His combats, His glorification, and N. 14] DOCTRINE OF THE LORD 49 tho salvation of the faithful by Him. In I hi, •Id : — A fire shall go before Him, it shall burn up His enemies round about ; the earth shall see and shall fear ; the mountains shall melt like wax be- fore the Lord of the whole earth. The heavens shall declare His righteousness, and all the people shall see His glory (Ps. xcvii. 3-6). This Psalm likewise treats of the Lord, and of the like things. [8] In David: — Jehovah said unto my Lord, Sit Thou at My rip-lit hand until I make Thine enemies Thy foot- stool : rata Thou in the midst of Thine enemies. The Lord at Thy right hand hath smitten kings in the day of His anger ; He hath filled with dead lie hath smitten the head over much land (Pa. ex. 1, 2, 6, 6). That these words are said of the Lord, is evident from His own words in Matt. xxii. 44; Mark xii. 'M\ : and Lnh> xx. 42. To -sit at the right hand," signifies omnipo- I the •• enemies'* signify the hells ; "kings," those there who are in falsities of evil. To "make them His footstool," "smite 4 50 DOCTRINE OF THE LORD [n. 14 them in the day of anger," and " fill with dead bodies," signifies to destroy their power ; and to " smite the head over much land," signifies to destroy all. [9] As the Lord alone conquered the hells, without the aid of any angel, He is called Hero, and a Man of wars (Isa. xlii. 13) ; The King of Glory, Jehovah STRONG AND MIGHTY ; A HERO OF WAR (Ps. xxiv. 8, 10) ; The Mighty One of Jacob (Ps. cxxxii. 2) ; and in many places, Je- hovah Zebaoth, that is, Jehovah of the Armies of War. His advent is also called The day of Jehovah terrible, cruel, of in- dignation, of wrath, of anger, of vengeance, of destruction, of war, of the sounding of the trumpet, of tumult, as may be seen from the passages quoted above, in n. 4. [10] As the Last Judgment executed by the Lord when He was in the world was effected by means of combats with the hells, and by their subjugation, this coming Judg- ment is treated of in many passages. As in David : — N. 14] DOCTKINK OF THE LORD 51 Jehovah cometh to judge the earth ; He shall judge the world in righteousness, and the people in truth (Ps. xcvi. 13). And so in many other passages. These are from the prophetical parts of the Word. [11] In its historical parts like things are represented by the wars of the sons of Is- rael with various nations ; for everything that is written in the Word, whether in prophecy or history, is written about the Lord ; and this is why the Word is Divine. Many arcana of the Lord's glorification are contained in the rituals of the Israelitish Church, as for example in its burnt-offer- ings and sacrifices, in its sabbaths and feasts, and in the priesthood of Aaron and the Levites ; as they are also in all those other things in Moses which are called laws, judgments, and statutes ; and this is what is meant by the Lord's words to His disciples : — That He must needs fulfill all things which are written in the law of Moses concerning Him (Luke xxiv. 44) ; 52 DOCTRINE OF THE LORD [n. 14 and by His saying to the Jews that Moses "wrote of Him" (John v. 46). [12] From all this it is evident that the Lord came into the world to subjugate the hells, and to glorify His Human ; and that the passion of the cross was the final com- bat, by which He fully conquered the hells, and fully glorified His Human. But more will be seen on this subject in the following small work on The Holy Scripture, where are collected together all the passages from the prophetical Word that treat of the Lord's combats with the hells and His vic- tories over them ; or, what is the same, that treat of the Last Judgment executed by Him when He was in the world ; and also those which treat of His passion, and of the glorification of His Human, which are so numerous that if quoted they would fLU pages. N. lo] DOCTRINE OK THE LORD 53 IV By the Paxi.'n of tiik Cross the Lord did not take away slns, but bore THEM. 15. Some persons within the church be- lieve that by the passion of the cross the Lord took away sins, and made satisfaction to the Father, and so effected Redemption ; and some, that He transferred to Himself, bore, and cast into the depths of the sea (that is, into hell), the sins of those who have faith in Him. They confirm them- selves in these notions by the words of John concerning Jesus :— Behold the Lamb of God, that taketh away the sins of the world (John i. 29) ; and by the Lord's words in Isaiah : — He hath borne our diseases, and carried our sor- rows : He was wounded for our transgressions, He was bruised for our iniquities, the chastisement of our peace was upon Him. and by His wound has health been given us. Jehovah hatii made to 54 DOCTRIXE OF THE LORD [x. 15 fall on Him the iniquities of us all. He was op- pressed [literally, He hath endured exaction], and He was afflicted, yet He opened not His mouth ; He is led as a lamb to the slaughter. He was cut off out of the land of the living for the trans- gression of My people, to whom the stroke was due, that He might deliver the wicked into their sepulchre, and the rich into their deaths ; He shall see of the labor of His soul, and shall be satisfied. By His knowledge shall He justify many ; in that He hath borne their iniquities. He hath poured out His soul unto death, and He was numbered with the transgressors, and He bare the sins of many, and made intercession for the transgressors (liii. 4 to end). Both these passages speak of the Lord's temptations and passion ; and by His taking away sins and diseases, and by the iniqui- ties of all being made to fall on Him, is meant the like as by His bearing sorrows and iniquities. [2] Therefore it shall first be stated what is meant by bearing iniqui- ties, and afterwards what by taking them away. To bear iniquities means to endure grievous temptations ; and also to suffer the Jews to treat Him as they had treated the N. 15] DOCTRINE OF THE LORD 55 Word, which they did because He was the Word. For the church as it then existed among the Jews was utterly devastated, and it was devastated by their having perverted all things of the Word, so that there was not any truth remaining; and therefore they did not acknowledge the Lord. This was meant and signified by all things of the Lord's passion. The prophets were treated in a similar way, because they represented the Lord in respect to the Word, and de- rivatively in respect to the church, and the Lord was the Prophet. [3] That the Lord was the Prophet is evident from the follow- ing passages : — J«sus said, A prophet is not without honor, save in hits own country, and in his own house (Matt. xiii. 57 ; Mark vi. 4 ; Luke iv. 24). Jesus said, It cannot he that a prophet perish out of Jerusalem (Luke xiii. 33). They said of Jesus, This is that prophet of Nazareth (Matt. xxi. 11 ; John vii. 40). Fear took hold on all ; and they praised God, saying that a great prophet is risen up among us (Luke vii. 16). 56 DOOTRINE OF THE LORD [n. 15 That a prophet should be raised up out of the midst of their brethren, whose words they shall obey {Deut. xviii. 15-19). That the prophets underwent similar treat- ment, is evident from the things which fol- low. [4] In order that he might represent the state of the church, the prophet Isaiah was commanded To loose the sackcloth from off his loins, and to put off the shoe from his foot, and to walk naked and barefoot three years, for a sign and a wonder (Isa. xx. 2, 3). In order that he might represent the state of the church, the prophet Jeremiah was commanded To buy for himself a girdle, and put it upon his loins, and not put it in water, and to hide it in a hole of the rock near the river Euphrates ; and after many days he found it rotten (Jer. xiii. 1-7). The same prophet represented the state of the church by His not taking a wife in that place, nor enter- ing into the house of mourning, neither going away N. 16] DOCTRINK OF THK LORD 57 to lament, nor entering into the house of feasting (Jer. xvi. 2, 5, 8). [5] In order that he might represent the state of the church, the prophet Ezekiel was commanded To cause a barber's razor to pass upon his head, and upon his beard, and afterwards to divide it, and to burn the third part of it in the midst of the city, to smite a third part with a sword, and to scatter a third part in the wind : and that he should bind a few hairs in his skirts, and at last cast them into the midst of the fire, and burn them (Ezek. v. 1-4). In order that lie might represent the state of the church, the same prophet was com- manded To make vessels of wandering, and to wander to another place in the eyes of the sons of Israel, and to bring forth the vessels by day, and go forth in the evening through a hole dug in the wall, and cover his face so that he should not see the earth ; and that so he should be for a wonder to the house of Israel, and should say, I am your sign ; like as I have done, so shall it be done unto you (Ezek. xil 3-7, 11). 58 DOCTRINE OF THE LORD [n. 15 [6] In order that he might represent the state of the church, the prophet Hosea was commarided To take to himself a harlot for a wife ; and he took her, and she bare him three sons, one of whom he called "Jezreel;" the second, "That hath not obtained mercy ;" and the third, "Not my people" (ITos. i. 2-9). And again he was commanded To go and love a woman beloved of her com- panion, and an adulteress, whom he also bought for fifteen pieces of silver (Hos. iii. 1, 2). [7] In order that he might represent the state of the church, the prophet Ezekiel was commanded To take a tile, and engrave upon it Jerusalem, and to lay siege to it, and build a rampart and a mount against it, and to put an iron pan between himself and the city, and to lie on his left side three hundred and ninety days, and afterwards, on his right side, forty days. Also to take wheat, barley, lentils, millet, and spelt, and make bread thereof, which he should then eat by measure. A.nd also that he should make for himself a barley take with the dung of man ; and because he N. lo] DOCTRINE OF THE LOKl> 59 prayed that it might not be so, he was commanded to make it with cow's dung (Ezek. iv. 1-15). The prophets represented other things be- sides; as, for instance, Zedekiah, by The horns of iron that he made for himself (1 Kings xxii. 11 ). And another prophet, by being Smitten and wounded, and by putting ashes upon his eyes (1 Kings xx. 35-38). [8] In general, the prophets represented the Word in its ultimate sense, which is the sense of the letter, by a garment o'f hair (Zech. xiii. 4) ; and therefore Elijah Was clad in such a coat, and was girt about his loins with a leathern girdle (2 Kings i. 8) ; and in like manner John the Baptist, Who had his raiment of camel's hair, and a leathern girdle about his loins, and ate locust and wild honey (Matt. iii. 4). From these things it is evident that the prophets represented the state of the church, and also the Word; for he who represejifca 60 DOCTRINE OF THE LORD [n. 15 the one represents the other, because the church is from the "Word, and is according to the reception of it in life and faith. Therefore prophets, wherever mentioned in both Testaments, signify the doctrine of the church from the Word ; and by the Lord, as the Grand Prophet, is signified the church itself, and the Word itself. 16. The state of the church from the W 7 ord thus represented in the Prophets, is what is meant by bearing the iniquities and sins of the people. That such is the case is evident from the things said of Isaiah the prophet : — That he went naked and barefoot three years, for a sign and a wonder (Isa. xx. 3). Of the prophet Ezekiel : — That he brought- forth vessels of wandering, and covered his face so that he should not see the earth, and that so he was for a portent to the house of Israel, and also said, I am your portent (Ezek. xii. 6, 11). [2] That this was for them to bear iniqui- ties, is plainly evident in Ezekiel, where N. 16] DOCTPIXE OF THE LORD 61 that prophet is commanded to lie three hundred and ninety, and forty, days, upon his left side and upon his right, against Je- rusalem, and to eat a barley cake made with cow's dung : As we read : — Lie thou upon thy left side, and lay the iniquity of the house of Israel upon it, according to the number of the days that thou shalt lie upon it, thou shalt bear their iniquity. For I have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days, that thou bear the iniquity of the house of Israel. And when thou hast accomplished them, thou shalt lie upon thy right side, so that thou'bear the iniquity of the house of Judah forty days (Ezek. iv. 4-6). [3] That by his having thus borne the in- iquities of the house of Israel and of the house of Judah, the prophet did not take them away, and thus expiate them, but only represented and showed them, is evident from what there follows : — Thus saith Jehovah, The sons of Israel shall eat their unclean bread among the nations whither I will drive them. Behold, I will break the staff of 62 DOCTRINE OF THE LORD [n. 16 bread in Jerusalem, that they may lack bread and water, and be desolate a man and his brother, and consume away for their iniquity (verses 13, 16, 17). [4] So when the same prophet showed him- self, and said, Behold, I am your portent, it is added, as I have done, so shall it be done unto them (Ezek. xii. 6, 11). The meaning is therefore the same where it is said of the Lord : — He hath borne our diseases, and carried our sorrows : Jehovah hath made to light on Him the iniquities of us all ; by His knowledge hath He jus- tified many, in that He hath borne their iniquities (Isa. liii. 4, 6, 11) ; where, in this whole chapter, the Lord's pas- sion is treated of. [5] That the Lord Himself, as the Grand Prophet, represented the state of the church in respect to the "Word, is evident from all things of His passion ; as that He was be- trayed by Judas ; that He was taken and condemned by the chief priests and elders ; N. 16j DOCTRINE OF THE LORD 63 tliat they buffeted Him ; that they smote Him on the head with a reed ; that they put on Him a crown of thorns ; that they divided His garments, and cast lots for His under-vesture ; that they crucified Him ; that they gave Him vinegar to drink ; that they pierced His side ; that He was buried ; and that He rose again the third day. [6] That He was betrayed by Judas, signified that He was betrayed by the Jewish nation, among whom at that time was the Word, for Judas represented that nation. That He was taken and condemned by the chief priests and elders, signified that He was so treated by the whole Jewish Church. That they scourged Him, spat in His face, buf- feted Him, and smote Him on the head with a reed, signified that they had done the like to the Word in respect to its Divine truths, all of which treat of the Lord. That they put on Him a crown of thorns, signified that they had falsified and adulterated those truths. That they divided His gar- ments, aud cast lots for His under-vesture, 64 DOCTRINE OF THE LORD [n. 16 signified that they had dispersed all the truths of the Word, but not its spiritual sense, which His under-vesture signified. That they crucified Him, signified that they had destroyed and profaned the whole Word. That they offered Him vinegar to drink, signified that everything had become falsified and false ; and therefore He did not drink it, and then said, It is finished. That they pierced His side, signified that they had completely extinguished all the truth of the Word, and all its good. That He was buried, signified the rejection of the residue of the maternal human. That He rose again the third day, signified His glo- rification. [7] Similar things are signified by these things as foretold in the Prophets and in David. And it was for the same rea- son that, after He had been scourged and brought out wearing the crown of thorns and the purple robe put on Him by the soldiers, He said, Behold the Man ! (John xix. 1, 5). This He said because by " man (hominem)" is signified the church ; for by N. 16] DOCTKIXE OF THE LORD 65 " Son of man" is signified the truth of the church, thus the Word. Tt is evident then from these things, that to bear iniquities means to represent and effigy in one's self sins against the Divine truths of the Word. That the Lord endured and suffered such things as the Son of man, and not as the Son of e said of what is meant by taking away sins. To take away sins means the same as to redeem man, and to save him ; for the Lord came into the world to render salvation possible to man. Without His advent no mortal could have been reformed and regenerated, and so saved. But this became possible after the Lord had deprived the devil (that is, hell) of all his power ; and had glorified His Human, that is, had united it to the Divine of His Father. If these things had not been done, no man would have been capable of permanently receiving any Di- 5 66 DOCTRTNE OF THE LORD [n. 17 vine truth, still less any Divine good ; for the devil, whose power was previously the stronger, would have plucked it out of his heart. [2] From what has been said it is evident that the Lord did not take away sins by the passion of the cross ; but that He takes them away, that is, removes them, in those who believe in Him by living ac- cording to His commandments ; as He also teaches in Matthew : — Think not that I am come to loosen the law and the prophets. Whosoever shall loosen the least of these commandments, and shall teach men so, shall be called the least in the kingdom of the heavens ; but whosoever shall do and teach them shall be called great in the kingdom of the heavens (v. 17, 19). [3] Who cannot see from reason alone, pro- vided he is in some enlightenment, that sins cannot be t). Jesus sent out the disciples, who went forth and preached that men should repent (Mark vi. 12). Jesus said to the apostles that they, must preach in His name repentance and the remission of sins among all nations, beginning at Jerusalem (Luke xxiv. 47). John preached the baptism of repentance for the remission of sins (Luke iii. 3 ; Mark i. 4). By " baptism" is meant spiritual washing, which is a washing from sins, and is 'called regeneration. [5] Repentance and the re- mission of sins are thus described by the Lord in John : — He came unto Hie own, but His own received Him not ; but to as many as received Him to them gave He power to become ihe sons of God, even to them that believe in His name ; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (i. 11-13). By " His own," are meant those who were thi'ii yf the church, where was the "Word ; 72 DOCTRINE OF THE LORD [n. 18 by " the sons of God/' and " those who be- lieve in His name," are meant those who believe in the Lord, and who believe the Word; by "bloods," are meant falsifica- tions of the Word, and confirmations of falsity thereby ; " the will of the flesh," is man's Own pertaining to the will, which in itself is evil; "the will of man," is man's Own pertaining to the understanding, which in itself is falsity ; those " born of God," are those who have been regenerated by the Lord. From these things it is evident that those are saved who are in the good of love and in the truths of faith from the Lord, and not those who are in what is their own N. 19] DOCTRINE OF THE I.OKI) 73 VI. The Lord in respect to the Divine Human is called the Son of God; AM> IN RESPECT TO THE WORD, THE Sox «r .Man. 19. In the church, the Son of God is supposed to be the second Person of the Godhead, distinct from the Person of the • Father, whence comes the belief about the Son of God born from eternity. As this belief has been universally received, and as it it-lutes to God, no one has had any opportunity or permission to think about it from any understanding ; not even as to what it is to be born from eternity ; for any one who thinks about it from the under- standing must needs say to himself, This transcends my understanding; but still I say it l>ecause others say it, and I believe it because others believe it. Be it known, then, that there is no Son from eternity ; but that the Lord is from eternity. "When 74 DOCTRTNE OF THE LORD [n. 19 it is known what the Lord is, and what the Son, it will be possible, and not before, to think with understanding of the Triune God. [2] That the Lord's Human, conceived of Jehovah the Father, and born of the virgin Mary, is the Son of God, is plainly evident from the following passages. In Luke : — The angel Gabriel was sent from God unto a city of Galilee named Nazareth, to a virgin be- trothed to a man whose name was Joseph, of the house of David ; and the virgin's name was Mary. And the angel entered in to her, and said, Hail, thou that art highly favored, the Lord is with thee, blessed art thou among women. And when she saw, she was troubled at his word, and cast in her mind what manner of salutation this might be. And the angel said unto her, Fear not, Mary ; for thou hast found grace with God. And behold, thou shalt conceive and bear a Son, and shalt call His name Jesus. He shall be great, and shall be called the Sox of the Most High. But Mary said unto the angel, How shall this be, seeing I know not a man ? And the angel answered and said unto her, The Holy Spirit shall come upon thee, and the power of the Most High shall over- shadow thee, wherefore also that holy thing N. 19] DOCTRINE OF THE LORD 75 which shall be bom of thee shall be called the Son of God (i. 26-35). It is here said, " thou shalt conceive and bear a Son ; He shall be great, and shall be called The Son of the Most High ;" and further, " that holy thing which shall be born of thee shall be called the Son of God ;" from which it is evident that the Human conceived of God, and born of the virgin Mary, is what is called " the Son of God." [3] In Isaiah :— The Lord Himself shall give you a sign ; Be- hold, a virgin shall conceive and bear a Son, and shall call His name God-with-us .(vii. 14). That the Son born of the virgin, and con- ceived of God, is He who is called " God- with-us," thus is He who is the Son of God, is evident. That this is the case is confirmed also by Matt. i. 22, 23. [4] In Isaiah . •— Unto us a Child is born, unto us a Son is given ; and the government shall be upon His shoulder ; ami His name shall be called Wonderful, Coun- selor, Glod, Hero, Father of eternity, Prince of peace (ix. 6). 76 DOCTRINE OF THE LORD \S. 19 The burden is the same here ; for it is said, " Unto us a Child is born, unto us a Son is given,*' who is not a Son from eternity, but a Son born in the world, as is also evi- dent from the words of the prophet in the next verse, which are similar to those of the angel Gabriel to Mary in Luke i. 32, 33. [5] In David : — I will make an announcement concerning a stat- ute, Jehovah hath said, Thou art My Son ; thic day have I begotten Thee. Kiss the Son, lest He be angry, and ye perish in the way (Ps. ii. 7, 12). Neither here is there meant a Son from eternity, but a Son born in the world ; for it is a prophecy concerning the Lord who was to come ; and therefore it is called " a statute concerning which Jehovah has made an announcement" to David. " This day," is not from eternity, but is in time. [6] In David : — I will set His hand in the sea. He shall call Me, Thou art My Father. I will make Him My First-born (Ps. lxxxix. 25-27). N. 1<»] DOCTRINE OF THE LORD 77 This whole Psalm treats of the Lord who was to come, and therefore He is meant by Him who " shall call Jehovah His Fa- ther/' and who shall be the " First-born," thus who is the Son of God. [7] And so in other places, where He is called A rod out of the stem of Jesae (Jsa. xi. 1) ; An Offshoot of David (Jer. xxiii. 5) ; The seed of the woman (Gen. iii. 15) ; The Only-begotten (John i. 18) ; A Priest to eternity, and the Lord (Pa. ex. 4, 5). [8] In the Jewish Church there was un- derstood by the Son of God the Messiah whom they had expected, and of whom they knew that He was to be born at Beth, lehem. That by the Son of God they un- derstood the Messiah, is evident from the following passages. In John: — Peter said, We believe and know that Thou art Tin < Ihbist, i iii S-.s f oi hie living God (vi. 69). In the same Evangelist ; — Thou art Thk Cbbin tiii; Son of Gou, who should conn into the world (xi. 29). 78 DOCTRINE OF THE LORD [n. 19 In Matthew : — The chief priest asked Jesus whether He was The Christ the Son of God. Jesus said, I am (xxvi. 63, 64 ; Mark xiv. 62). In John : — These things are written, that ye might be- lieve that Jesus is The Christ the Son of God (xx. 31 ; also Mark i. 1). " Christ" is a Greek word, and means " the Anointed," as also does " Messiah" in the Hebrew language ; and therefore John says : — "We have found the Messiah, which is, being in- terpreted, The Christ (John i. 41). And in another place : — - The woman said, I know that Messias cometh, who is called Christ (iv. 25). [9] It has been shown in the first chapter that the Law and the Prophets, that is, the whole Word of the Old Testament, is con- cerning the Lord, and therefore by the Son of God who was to come, nothing else can N- 19] DOCTRINE OF THE LORD 79 be meant than the Human which the Lord assumed in the world. From this it follows that the Human was what was meant, when Jesus, at His baptism, was called by Jeho- vah, in a voice from heaven, His Son : — This is My beloved Son, in whom I am well pleased (Matt. iii. 17 ; Mark i. 11 ; Luke iii. 22). For it was His Human that was baptized. And when He was transfigured : — This is My beloved Son, in whom I am well pleased, hear ye Him (Matt. xvii. 5 ; Mark ix. 7 ; Luke ix. 35). And in other places also, as Matt. viii. 29 ; xiv. 33; Mark iii. 11; xv. 39; John i. 34. 49 ; iii. 18 ; v. 25 ; x. 36 ; xi. 4. 20. As by " the Son of God" is meant the Lord as to the Human which He as- sumed in the world, which is the Divine Human, it is evident what is meant by the Lord's "so frequently saying that He was sent by the Father into the world, and that He came forth from the Father. By His being sent by the Father into the world, 80 DOCTRINE OF THE LORD [n. 20 is meant that He was conceived from Je- hovah the Father. That nothing else is meant by being sent, and sent by the Fa- ther, is evident from all the passages where it is said that He did the will of the Father and His works, which were that He con- quered the hells, glorified His Human, taught the Word, and set up* a new church, which could not have been done except by means of a Human conceived from Jehovah and born of a virgin, that is, unless God had been made Man. Examine the passages where " sent" occurs, and you will see. As, for instance, Matt. x. 40; xv. 24; Mark ix. 37 ; Luke iv. 43 ; ix. 48 ; x. 16 ; John iii. 17, 34 ; iv. 34 ; v. 23, 24, 36-38 ; vi. 29, 39, 40, 44, 57 ; vii. 16, 18, 28, 29 ; viii. 16, 18, 29, 42 ; ix. 4 ; xi. 42 ; xii. 44, 45, 49 ; xiii. 20 ; xiv. 24 ; xv. 21 ; xvi. 5 ; xvii. 3, 8, 21, 23, 25 ; xx. 21 ; and also the passages where the Lord calls Jehovah " Father." * Latin instaurare, to set up, not originally, but in res- toration and repair. See Translator's Prefatory Notes, p. v. [Tr.] X. 2l] DOCTRINE OF THE LORD 81 21. At the present day many think of the Lord no otherwise than as of a com- mon man like themselves, because they think solely of His Human, and not at the same time of His Divine, when yet His Divine and His Human cannot be sepa- rated. For the Lord is God and Man, and God and Man in the Lord are not two, but one Person, yes, altogether one, just as soul and body are one man, according to the doctrine received in the whole Christian world which was formulated by Councils, and is called the doctrine of the Athana- sian Creed. Therefore, lest any one should in future separate in his thought the Divine and the Human in the Lord, I pray him to read the passages from Luke quoted above, and also the following in Matthew: — ■ The birth of Jesus Christ was on this wise. When His mother Mary had been betrothed to Joseph, before they came together, she was found witli child of the Holy Spirit. And Joseph her betrothed, being a just man, and not willing to make her a public example, was minded to put her away privily. But while he thought on these 6 82 DOCTRINE OF THE LORD [flf. 21 things, behold, an angel of the Lord appeared un to him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy betrothed, for that which is begotten (natus) in her is of the Holy Spirit. And she shall bring forth a son, and thou shalt call His name Jesus ; for He shall save His people from their sins. And Joseph, being awaked from sleep, did as the angel of the Lord commanded him, and took unto him his betrothed, but knew her not till she had brought forth her first-bom son ; and he called His name Jesus (i. 18-25). From these words, and from those written in Luke concerning the Lord's nativity, and from others adduced above, it is evident that the " Son of God" is Jesus conceived of Jehovah the Father, and born of the virgin Mary, of whom all the Prophets and the Law' prophesied until John. 22. He who knows ivhat in the Lord is called " the Son of God," and what in Him is called " the Son of man," is able to see many of the secret things of the Word ; for at one time the Lord calls Himself "the Son," at another "the Son of God," N. 22] DOCTRINE OF THK LORD 83 and at another "the Son of man," every- where according to the subject that is being treated of. When His Divinity, His one- ness with the Father, His Divine power, faith in Him, life from Him, are being treated of, He calls Himself "the Son," and " the Son of God." As, for instance, in John v. 17-26, and elsewhere. But where His passion, Judgment, His advent, and, in general, redemption, salvation, ref- ormation, and regeneration, are treated of, He calls Himself " the Son of man ;" the reason of which is that He is then meant in respect to the Word. In the Word of the Old Testament, the Lord is designated by various names, being there named Je- hovah, Jah, Lord, God, the Lord Jehovih, Jehovah Zebaoth, the God of Israel, the Holy One of Israel, the Mighty One of Jacob, Shaddai, the Rock, and also Creator, Former, Saviour, Redeemer, everywhere according to the subject that is being treated of. And tlu; same in the Word of the New Testament, where He is named 84 DOCTRINE OF THE LORD [x. 22 Jesus, Christ, the Lord, God, the Son of God, the Son of man, the Prophet, the Lamb, with other names, also everywhere according to the subject there treated of. 23. Having stated on what grounds the Lord is called " the Son of God/' we will now state those on which He is called "the Son of man." The Lord is called " the Son of man" where the subject treated of is His passion, Judgment, His advent, and, in general, redemption, salvation, ref- ormation, and regeneration. The reason is that " the Son of man" is the Lord in re- spect to the Word ; and as the Word He suf- fered, judges, came into the world, redeems, saves, reforms, and regenerates. That such is the case is evident from what now follows. 24. That the Lord is called " the Son of man" when His j^assion is treated of } is evi< dent from these passages : — Jesus said to His disciples, Behold, we go up to Jerusalem, and the Son of man shall be deliv- ered unto the chief priests and scribes, and they shall condemn Him to death, and shall deliver N. 24] DOCTRINE OF THE LORD 85 Him to the nations, and they shall scourge Him, and spit on Him, and shall kill Him ; but on the third day He shall rise again {Mark x. 33, 34). (And so in other places where He foretells His passion, as in Matt. xx. 18, 19 ; Mark viii. 31 , Luke ix. 22.) Jesus said to His disciples, Behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners (Matt. xxvi. 45). The angel said to the women that came to the sepulchre, Remember how He spake unto you, that the Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rh»c again (Luke xxiv. 6, 7). The reason the Lord then called Hi-mself " the Son of man," is that He suffered Him- self to be treated in the same way as they had treated the Word, as has been shown above very fully. 25. 11 i at the Lord is called " the Son of man''' when the Judgment is treated of, is evident from these passages : — When the Son of man shall come in His glory, then shall Hi- sit upon the throne of His glory, and He shall set the sheep on His right hand, ami the goats on the left (Matt. xxv. 31, 33). 86 DOCTRINE OF THE LORD [n. 25 When the Son of man shall sit on the throne of His glory, He shall judge the twelve tribes of Israel (Matt. xix. 28). The Son of man shall come in the glory of His Father, and shall render to every one accord- ing to his deeds (Matt. xvi. 27). Watch ye at every season, that ye may be ac- counted worthy to stand before the Son of man (Lukexxi. 36). In such an hour as ye think not, the Son of man cometh (Matt. xxiv. 44 ; Luke xii. 40). The Father judgeth no one, but hath given all judgment to the Son, because He is the Son of man (John v. 22, 27). The reason why the Lord calls Himself " the Son of man" when the Judgment is treated of, is that all judgment is effected according to the Divine truth which is in the Word. That this judges every one, is said by the Lord Himself in John : — If any one hear My words, and believe not, I judge him not, for I came not to judge the world. The Word that I have spoken, the same shall judge him in the last day (xii. 47. 48). The Son of man has not come to judge the world, but that through Him it might be saved ; N. 25] I>0< TKI.VE OF THE LORD 87 he that believeth in Him is not judged ; but he that believeth not is judged already, because he hath not believed in the name of the Only-begot- ten Son of God (iii. 17, 18). (That the Lord judges no one to hell, and casts no one into hell, but that an evil spirit casts himself in, may be seen in the work on Heaven and Hell, n. 545-550, 574.) By " the name" of Jehovah, of the Lord, of the Son of God, is meant the Divine truth, and therefore also the Word, which is from ■Him, and about Him, and therefore is Him- self. 26. That the Lord is called " the Son- of 7nan" when His advent is treated of, is evi- dent from these passages : — The (iisc-i j,I«-s said to Jesus, What shall be the sign of Thy coming, and of the consummation of the age ? And then the Lord foretold the suc- cessive states of the church down to its end ; and of its end He said, Then shall appear the sign of tlic Son of man, ami they shall see the Son of man coming in the clouds of heaven with power and glory (Matt. xxiv. 8, 30 ; Mark xiii. 2G ; Luke xxi. 27). 88 DOCTRINE OF THE LORD [N. 26 " The consummation of the age," means the iast time of the church ; His " coming in the clouds of heaven with glory," means the opening of the Word, and the making manifest that the Word has been written about Him alone. In Daniel : — I saw and behold one like the Son of man came with clouds of the heavens (vii. 13). In the Revelation : — Behold, He cometh with clouds, and every eye shall see Him (i. 7). This also is said of the Son of man, as is evident from verse 13. I saw and behold a white cloud, and upon the cloud one sat like unto the Son of man (xiv. 14). [2] That by " the Son of God" the Lord meant one thing in Himself, and by " the Son of man" another, is evident from His reply to the chief priest : — The high priest said unto Jesus, I adjure Thee by the living God that Thou tell us whether Thou be the Christ, the Son of God. Jesus said unto him, Thou hast said : nevertheless, I say unto you, N. 20] IMX'TKINK <>K TIIK l.(ilil) 89 Hereafter shall ye see the Son of man sitting at the right hand of power, and coming in the clouds of heaven (Matt. xxvi. 63, 64). Here He first confessed that He was the Son of God, and afterwards said that they should see the Son of man sitting at the right hand of power, and coming in the clouds of heaven, by which is meant that after the passion of the cross He would possess the Divine power of opening the Word and setting up the church anew,* which could not be effected before, because He h;id not then conquered hell and. glori- fied His Human. (What is signified by sit- ting upon the clouds of heaven, and coming in glory, has been set forth in the work on Heaven and Hell, n. 1.) 27. That the Lord is called " the Son of man" when Redemption, Salvation, Refor- mation, and Regeneration are treated of, is evident from these passages : — Tin- Son of man came to give His life a redemp- tion for many (Matt. xx. 28 ; Mark x. 45). • See the foot-note on p. 80 90 DOCTRINE OF THE LORD [n. 27 The Son of man is come to save, and not to de- stroy (Matt, xviii. 11 ; Luke ix. 56). The Son of man is come to seek and save that which was lost (Luke xix. 10). The Son of man is come that the world through Him may be saved (John iii. 17). He that soweth the good seed is the Son of man (Matt. xiii. 37). Redemption and salvation are here treated of, and as the Lord effects these by means of the Word, He here calls Himself " the Son of man." The Lord says, That the Son of man has power ( potestas) * to forgive sins (Mark ii. 10 ; Luke v. 24) (that is, to save). And also, That He is the Lord of the Sabbath, because He is the Son of man (Matt. xii. -8 ; Mark ii. 28 ; Luke vi. 5) (i.e. because He is the Word, which He is Himself then teaching). He says, further, in John : — Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you (vi. 27). * Potestas, Greek eijovo-ia, is the authority, command, and power that is exercised by a ruler. [Tr.] ST. 27] DOCTRINE OF THE LORD 91 By " meat" is meant all truth and good of doctrine from the Word, thus from the Lord ; and this is also meant there by the manna, and by the bread which came down from heaven ; and also by the following in the same chapter : — Except ye shall eat the flesh of the Son of man, and drink His blood, ye have no life in you (verse 63). " Flesh," or " bread," is the good of love from the Word ; " blood," or " wine," is the good of faith from the Word, both from the Lord. [2] The like is signined'by "the Son of man" in other passages where He is men- tioned, as in the following : — The foxes have holes, and the birds nests, but the Son of man bate not where to lay His head (Mutt. viii. 20; Luke ix. 58). By this is meant that the Word would have no place among the Jews, as also the Lord said in John viii. 37 ; and also that they had it not abiding in them, because they had not acknowledged Him (John v. 38). In 92 DOCTRINE OF THE LORD [x. 27 the Revelation also " the Son of man' - ' means the Lord in respect to the Word :— In the midst of the seven lanipstands I saw one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle (i. 13, etc.). Here, in various ways, the Lord is repre- sented as the Word,, and He is therefore called " the Son of man." In David : — Let Thy hand be upon the man of Thy right hand, upon the Son of man whom Jfhou hast made strong for Thyself : so will not we go back from Thee ; quicken us (Ps. lxxx. 17, 18). " The man of Thy right hand," also means the Lord in respect to the Word ; and so does " the Son of man." He is called " the man of the right hand," because the Lord has power from the Divine truth, which also the Word is, and He had Divine power when He had fulfilled the whole Word : and therefore He had said That they should see the Son of man sitting at the right hand of the Father, with power (Mark xiv. 62). N. 28] I"" THINE OF THE LORD 93 28. That " the Son of man" signifies the Lord in respect to the. Word, iras tin- reason irh// the prophet* also Urew eaUed sons of man. The reason why the prophets were called sons of man, was that they repre- sented the Lord in respect to the Word, and consequently signified the doctrine of the church from the "Word. In heaven nothing else is understood by "prophets" as mentioned in the Word ; for the spir- itual signification of " prophet," as well as of " son of man," is the doctrine of the church from the Word ; and, when predicated of the Lord, " prophet" means the Word itself. That the prophet Daniel is called "son of man" may be seen in Dan. viii. 17. That the prophet Ezekiel is called " son of man" may be seen in Ezek. ii. 1, 3, 6, 8 iii. 1, 3, 4, 10, 17, 25; iv. 1, 16; v. 1; vi 2 ; vii. 2 ; viii. 5, 6, 8, 12, 15 ; xi. 2, 4, 15 xii. 2, 3, 9, 18, 22, 27; xiii. 2, 17 ; xiv. 3 13; xv. 2; xvi.2; xvii. 2; xx. 3, 4, 27, 46 xxi. 2, 6, 9, 12, 14, 19, 28; xxii. 18, 24 xxiii. 2, 36; xxiv. 2, 16, 25; xxv. 2-, xxvi 94 DOCTRINE OF THE LORD [n. 28 2 ; xxvii. 2 ; xxviii. 2, 12, 21 ; xxix. 2, 18 xxx. 2, 21 ; xxxi. 2 ; xxxii. 2, 18 ; xxxiii 2, 7, 10, 12, 24, 30 ; xxxiv. 2 ; xxxv. 2 xxxvi. 1, 17 ; xxxvii. 3, 9, 11, 16 ; xxxviii 2, 14 ; xxxix. 1, 17 ; xl. 4 ; xliii. 7, 10, 18 xliv. 5. From what has been said it is now evident that the Lord in respect to the Divine Human is called " the Son of God,-' and in respect to the Word, " the Son of man." VII. The Lord made Divine His Human from the Divine that was in Him- self, AND THUS BECAME ONE WITH the Father. 29. The Doctrine of the Church that is received in the whole Christian world is that Our Lord Jesus Christ, the Son of God, is God and Man, who, although He is God and Man, yet He is not two, but one Christ ; one, by the taking K. 29] DOCTRINE OF THE LORD 95 of the manhood into God ; one altogether, by unity of person ; for as the reasonable soul and flesh is one man, so God and man is one Christ. These words are taken from the doctrine of the Athanasian Creed, which has been received in the whole Christian world ; and they are what is essential in it concerning the unition of the Divine and the Human in the Lord. What is said further in that Creed about the Lord will be explained in its own chapter. From these words it is quite evident that it is in accordance with the faith of the Christian Church that the Divine and the Human in the Lord are not two, but one, as the soul and body are one man, and that the Divine in Him assumed the Human. [2] From this it follows that the Divine cannot be separated from the Human, nor the Human from the Divine, for this would be like separating the soul from the body. That this is so must be admitted by every one who reads what is cited above (n 9, 21) from two of the evan- gelists (liaini'lv, £t*£sL26t-£6,aad Matt.L 96 DOCTRINE OP THE LORD [x. 29 18-25) concerning the Lord's birth ; from which it is manifest that Jesus was con- ceived of Jehovah God, and born of the virgin Mary ; so that the Divine was in Him, and was His soul. As therefore His soul was the very Divine of the Father, it follows that His body, or Human, must also have become Divine ; for where the one is Divine, the other must be so too. In this way and in no other are the Father and the Son one, and the Father in the Son and the Son in the Father, and . all things of the Son the Father's, and all things of the Fa- ther the Son's, as the Lord Himself teaches in His Word. [3] But how this imition was effected, shall be shown in the follow- ing order : — i. The Lord from eternity is Jehovah. ii. The Lord from eternity, or Jehovah, assumed the Human to save men. iii. He made Divine the Human from the Divine in Himself. iv. He made Divine the Human by means of temptations admitted into Himself. N. 29] DOCTRINE OF THE LORD 97 v. The full unition of the Divine and the Human in Him was effected by means of the passion of the cross, which was the last temptation. vi. By successive steps He put off the human taken from the mother, and put on a Human from the Divine within Him, which is the Divine Human, and is the Son of God. vii. That thus God became Man, as in first principles, so also in ultimates. 30. i. That the Lord from eternity is Jehovah, is known from the Word ; for the Lord said to the Jews, Verily I say unto you, before Abraham was, I am (>m on hi«.h hath visited ns (Luke i. 78). " The day-spring from on high" also is Je- hovah, or the Lord from eternity. l'r< iin what has been said it is evident that by the Lord from eternity is meant His Di- vint- a Quo* which in the Word is " Jeho- • Ltteralln, the JHviiie.froin which; that is, the l>i\me which is the source. [Tn.] 100 DOCTRINE OF THE LORD [V. 30 vah." But from the passages to be quoted below, it will be evident that by Lord, and also by Jehovah, after His Human was glo- rified, is meant the Divine and the Human together, as a one ; and that by the Son, alone, is meant the Divine Human. 31 . ii. That the Lord f>'om eternity, or Jer hovah, assumed the Human to save men, has been confirmed from the Word in preceding chapters ; and that man could not have been saved in any other way, will be shown else- where. That He assumed a Human, is evi- dent from the passages in the Word where it is said that He went forth from the Father, descended from heaven, and was sent into the world. As from these : — I went out from the Father, and am come into the world (John xvi. 28). I went out and am come from God ; neither came I of Myself, hut He sent Me (John viii. 42). The Father loveth you, because ye have be- lieved that I came out from God (John xvi. 27). No one hath ascended into heaven, but He that came down from heaven (John iii. 13). The bread of God is He that cometh down from N. 31] DOCTRINE OP THK LORD 101 heaven, and giveth life unto the world (John vi. 33, 35, 41, 50, 51). He that cometh from above is above all ; He that cometh from heaven is above all (John iii. 31). I know the Father because I am from Him, and He hath sent Me (John vii. 29). (That to be " sent by the Father into the world" means to assume a Human, may be seen above, at n. 20.) 32. iii. That the Lord made His Human Ttivine from the Divine in Himself, is evi- dent from many passages of the Word, of which those shall be here adduced which confirm : — 1. That tli is was done Jnj successive steps : — - Jesus grew and waxed strong in spirit and in wisdom, and the grace of God was upon Him (Luke ii. 40). Jesus increased in wisdom, in age, and in grace with God and men (verse 52). [2] 2. That the Divine operated through the J I a in a a , ns the soul does th rough the body : — The Son can do nothing from Himself, but what He seeth the Father doing (John v. 19). 102 DOCTRINE OF THE LORD [n. 32 I do nothing of Myself, but as My Father hath taught Me, I speak these things ; and He that hath sent Me is with Me ; He hath not left Me alone (John viii. 28, 29 ; v. 30). I have not spoken of Myself, but the Father who sent Me, He hath given Me a commandment, what I should say, and what I should speak (John xii. 49). The words that I speak unto you I speak not of Myself, but the Father that dwelleth in Me, He doeth the works (John xiv. 10). I am not alone, because the Father is with Me (John xvi. 32). [3] 3. That the Divine and Human oper- ated unanimously : — What things soever the Father doeth, these also doeth the Son likewise (John v. 19). As the Father raiseth up the dead and quick- eneth them, even so the Son quickeneth whom He will (John v. 21). As the Father hath life in Himself so hath He given to the Son to have life in Himself (Johnv. 26). Now they have known that all things which Thou hast given Me, are of Thee (John xvii. 7). [4] 4. That the Dhmie was united to the Human x and the Human to the Divine ; — N. 32] DOCTRINE OF THE LORD 103 If ye had known Me ye would have known My Father also ; and ye have seen Hun. He said to Philip, who desired to see the Father, Have I been so long time with you, and yet hast thou not known Me, Philip ? He that hath seen Me, hath seen the F;it her. Believest thou not that I am in the Father, and the Father in Me ? Believe Me, that I am in the Father, and the Father in Me (John xiv. 7-11). If I do not the works of My Father, believe Me not ; but if I do, believe the works ; that ye may know and believe that the Father is in Me, and I in the Father (John x. 37, 38). That they all may be one, as Thou, Father, art in Me, and I in Thee (John xvii. 21). At that day ye shall know that I am in My Father (John xiv. 20). No one is able to pluck the sheep out of My Father's hand ; I and the Father are one ( John x. ■2'.: 30). The Father loveth the Son, and hath given all things into His hand (John iii. 35). All things that the Father hath are Mine (John xvi. I.",). All Mini? are Thine, and Thine are Mine (John xvii. 10). Thou hast given the Son power (potestas) over all flesh (John xvii. 2). All power (potestas) is given unto Me 'n heaven and on earth [Matt xxviii. 18). 104 DOCTRINE OF THE LORD [» 32 [5] 5. That the Divine Human is to be approached, is evident from these pas- sages : — That all may honor the Son, even as they honor the Father (John v. 23). If ye had known Me, ye would have known My Father also (John viii. 19). He that seeth Me, seeth Him that sent Me (John xii. 45). If ye had known Me, ye would have known My Father also ; and from henceforth ye know Him, and have seen Him (John xiv. 7). He that receiveth Me, receiveth Him that sent Me (John xiii. 20). The reason of this is that no one can see the Divine Itself which is called " the Father ;" but the Divine Human can be seen ; for the Lord says,' No one hath seen God at any time ; the Only- begotten Son who is in the bosom of the Father, He hath set Him forth (John i. 18). Not that any one hath seen the Father, save He that is with the Father ; He hath seen the Father (John vi. 46). Ye have not heard the Father's voice at any time, nor seen His shape (John v. 37). N. 32] DOCTRINE OF THK LORD 105 [6] 6. As the Lord made His Human Divine fmm the Divine in Himself, and as the Human is to be approached, and is the Soti of God, we must put our fa it// in tin Lord, who is both Father and Son. This is evident from these passages : — Jesus said, As many as received Him, to them gave He power (potestas) to be the sons of God, even to them that believe in His name (John i. 12). That whosoever believeth in Him should not perish, but have eternal life (John iii. 15). God so loved the world that He gave His Only- begotten Son, that whosoever believeth in Him should have eternal life (John iii. 16). He that believeth in the Son is not judged ; but he that believeth not hath been judged already, because he hath not beKeved in the name of the Only-begotten Son of God (John iii. 18). He that believeth in the Son hath eternal life ; but lie that believeth not the Son, shall not see life, but the wrath of God abideth on him (John iii. 30). The bread of God is He that cometh down from heaven, and giveth life unto the world. He that cometh to Me shaU never hunger, and he that be- lieveth in Me shall never thirst (John vi. 33, 35). 106 DOCTRINE OF THE LORD |_N. 32 This is the will of Him that sent Me, that every one who seeth the Son, and believeth in Him, may have eternal life, and I will raise him up at the last day (John vi. 40). They said to Jesus, What shall we do that we may work the works of God ? Jesus answered, This is the work of God, that ye believe in Him whom He hath sent (John vi. 28, 29). Verily I say unto you, He that believeth in Me hath eternal life (John vi. 47). Jesus cried, saying, If any one thirst let him eome unto Me and drink ; he that believeth in Me, as the Scripture hath said, out of his belly shall flow rivers of living water (John vii. 37, 38.) Unless ye believe that I am, ye shall die in your sins (John viii. 24). Jesus said, I am the resurrection and the life ; he that believeth in Me, though he were dead, shall live ; and whosoever liveth and believeth in' Me shall never die (John xi. "25, 26). Jesus said, I am come a, light into the world, that whosoever believeth in Me should not abide in darkness (John xii. 46 ; viii. 12). While ye have the light, believe in the light, that ye may become sons of light (John xii. 36). Verily I say unto you, that the dead shall hear the voice of the Son of God, and they that hear shall live (John v. 25). Abide in Me, and I in you. I am the vine, ye N. 32] DOCTKIXK GOT THK LORD 107 are the branches ; he that abideth in Me, and I in him, the same bringeth forth much fruit; for without Me ye can do nothing (John xv. 4, 5). That they should abide in the Lord, and the Lord in them (John xiv. 20 ; xvii. 23). I am the way, the truth, and the life ; no one cometh unto the Father but by Me (John xiv. 0) [7] In these and all other passages where " the Father" is mentioned, there is meant the Divine which was in the Lord from con- ception, and which, according to the Doc- trine of Faith of the Christian world, was circumstanced as is the soul in the body with man. The Human itself from this Divine is the Son of God. Now as this Human was made Divine, therefore, in order to prevent man fioin approaching the Father only, and thereby in thought, faith, and thence in worship, separating tin' Father from the Lord in whom the Father is, after the Lord had taught that lb- and the Father are one; that the Fa- ther is in Iliin.aiiil He in the Father; that all should abide in Him; and that no one oometh to the Father but by Him,He taught 108 DOCTRIXE OF THE LORD [n. 32 also that we must believe in Him, and that man is saved by a faith directed to Him. [8] Many in Christendom can form no idea of the fact that the Human in the Lord was made Divine, the chief reason of which is that they think of a man from his material body, and not from his spirit- ual body. And yet the truth is that all the angels (who are spiritual) are also men in a complete form ; and, what is more, the whole Divine which proceeds from Je- hovah God, from its first principles in heaven, down to its ultimate in this world, has a tendency to the human form.* 33. iv. That the Lord made His Human Divine by means of temptations admitted into Himself, and by means of continual victories in them, has been treated of above, n. 12-14; to which shall be added only this : Temptations are nothing but com- * That angels are human forms, and that everything Divine has a tendency to the human form, may be seen in the work on Heaven and Hell (n. 73-77, 453— 1G0), and more fully in the works which follow this present one, which will he from Angelic Wisdom concerning the Lord. N. 38] DOCTRINE OF THE LORD 109 bats against evils and falsities ; and as evils and falsities are from hell, temptations are combats against hell. Moreover with the men who are undergoing spiritual tempta- tions, there are present evil spirits from hell, who induce them. The man is unaware that evil spirits induce the temptations; yet that they do so has been granted me to know from much experience. [2] This is the reason why man is drawn out of hell and elevated into heaven when from the Lord he conquers in temptations ; . and this "again is win- man becomes spiritual, and therefore an angel, by means of temp- tations, or combats against evils. The Lord, however, fought from His own power against all the hells, and completely mas- tered and subjugated them ; and as He at the same time glorified His Human, He holds them so to eternity. [3] For before the Lord's advent the hells had, grown up to such a height that they were beginning to infest the very angels of heaven, and also every man that came into the world 110 DOCTRINE OF THE LORD [n. 33 and went out of it. The cause of so high a growth of the hells was the complete devastation of the church, and the conse- quent prevalence of idolatries which caused the men of this world to be in mere falsi- ties and evils ; and the hells are from men. Hence it was that no man could have been saved unless the Lord had come into the world. [4] Of these combats of the Lord the Psalms and Prophets treat much, but the Evangelists little. It is these combats which are meant by the temptations that the Lord endured, the last of which was the passion of the cross. And it is on ac- count of them that the Lord is called Sa- viour and Redeemer. This is so far known in the church as to lead them to say that the Lord conquered death or the devil (that is, hell), and that He rose again victorious ; and also that without the Lord there is no salvation.. That the Lord also glorified His Human, and thereby became the Sa- viour, Redeemer, Reformer, and Regener- ator to eternity, will be seen in what fol- N. 33] DOt THINK uK Tin; LORD 111 lows. [5] That by means of these com- bats or temptations the Lord has become our Saviour, is evident from the passages quoted above in n. 12-14 ; and also from this one in Isaiah: — The day of vengeance is in Mine heart, and the year of My redeemed is come ; I have trampled them in Mine anger, I have brought down their victory to the earth ; so He became their Saviour (lxiii. 4, 6, 8). This chapter treats of the Lord's combats. Also from this passage in David: — Lift up your heads, ye gates ; and be ye lifted up, ye" doors of the world, that the King of glory may come in. Who is this King of glory ? Jeho- vah mighty and a Hero, Jehovah * Hero of war (Ps. xxiv. 7, 8). These words also treat of the Lord. 34. v. That the full un it ion of. the Divine a ml tkt Human in the Lord was t-tfWtrd l,ij means of the passion of the cross, which Was tlw lust temptation, h;is beed established above in its proper chapter, where it has been shown that the Lord came into the 112 DOCTRINE OF THE LORD [x. 34 world in order to subjugate the hells and glorify His Human, and that the passion of the cross was the last combat, by means of which He fully conquered the hells, and fully glorified His Human. Now as by the passion of the cross the Lord fully glorified His Human (that is, united it to His Di- vine, and thus made His Human also Di- vine), it follows that He is Jehovah and God as to both the Divine and the Human. And -therefore in many passages in the Word He is called Jehovah, God, and the Holy One of Israel the Redeemer, Saviour, and Former. [2] As in the following i — Mary said, My soul doth magnify the Lord, and my spirit hath exulted in God my Saviour (Luke i. 46, 47). The angel said to the shepherds, Behold, I bring you good tidings of great joy, which shall he to all people ; that there is horn this day, in the city of David, a Saviour, who is Christ the Lord (Luke ii.,10, 11). They said, This is indeed the Christ, the Saviour of the world (John iv. 42>. I Jehovah God will help thee, and thy Redeemer is the Holy One of Israel (Isa. xli. 14). N- 34] DOCTRINE OF THE LORD 113 Thus saith Jehovah thy Creator, O Jacob ; and thy Former, Israel ; for I have redeemed thee. I am Jehovah thy God, the Holy One of Israel, thy Saviour (Isa. xliii. 1, 3). Tims saith Jehovah your Redeemer, the Holy One of Israel 1 I am Jehovah your Holy One, the Creator of Israel, your King (Isa. xliii. 14, 15). Thus saith Jehovah, the Holy One of Israel, and his Former (Isa. xlv. 11). Thu6 saith Jehovah thy Redeemer, the Holy One of Israel (Isa. xlviii. 17). That all flesh may know that I Jehovah am thy Saviour and thy Redeemer, the Mighty One of Jacob (Isa. xlix. 26). Then shall the Redeemer come to Ziorr (Isa. lix. 20). That ?hou mayest. know that I .Ichovali am thy Saviour and thy Redeemer, the Mighty One of Jacob (Isa. lx. 16). Jehovah thy Former from the womb (Isa. xlix. 6). Jehovah my Rook, and my Redeemer (Ps. xix. 14). They remembered that God was their Rock, and the High God their Redeemer (Ps. lxxviii. 35). Thus saith Jehovah thy Redeemer, and thy Ki niiier from the womb (Isa. xliv. 24). As for our Redeemer. Jehovah of Annies is His name, the Holy One of Israel (Isa. xlvii. 4). 8 114 DOCTRINE OF THE LORD [n. 34 With mercy of eternity will I have mercy on thee, saith Jehovah thy Redeemer (Isa. liv. 8). Their Redeemer is strong, Jehovah of Armies is His name (Jer. 1. 34). Let Israel hope in Jehovah, for with Jehovah there is mercy, and with Him is plenteous re- demption ; and He shall redeem Israel from all his iniquities (Ps. cxxx. 7, 8). Jehovah is my Rock and my fortress ; the horn of my salvation, my Saviour (2 Sam. xxii. 2, 3). Thus saith Jehovah, the Redeemer of Israel, His Holy One, Kings shall see and stand, because of Jehovah who is faithful, the Holy One of Israel, who hath chosen thee (Isa. xlix. 7). Surely God is in thee, and there is none else, there is no God. Verily Thou art a God that hidest Thyself, O God of Israel, the Saviour (Isa. xlv. 14, 15). Thus saith Jehovah, the King of Israel, and his Redeemer Jehovah of Armies, Besides Me there is no God (Isa. xliv. 6). I am Jehovah, and besides Me there is no Sa- viour (Isa. xliii. 11). Am not I Jehovah ? and there is no God else besides Me ; and a Saviovir, there is none besides Me (Isa. xlv. 21). I am Jehovah thy God, and thou shalt know no God but Me, and besides Me there is no Saviour i (Hos. xiii. 4). V. 34] DOCTRINE OF THE LORD 115 Am not I Jehovah, and there is no other God besides Me ; a just God and a Saviour, there is none besides Me : look unto Me and be ye saved, all the ends of the earth ; for I am God, and there is none else (Isa. xlv. 21, 2*2). Jehovah of Armies is His name, and thy Re- deemer the Holy One of Israel, the God of the whole earth shall He be called (Isa. liv. 5). [3] From these passages it may be seen that the Lord's Divine called " the Father" (and here "Jehovah" and "God"), and the Divine Human called " the Son" (and here " the Redeemer" and " Saviour," and also " the Former," which means the* Re- former and Regenerator), are not two, but out'. For not only is mention made of Je- hovah, God, and the Holy One of Israel the Redeemer and Saviour, -but the ex- pression " Jehovah the Redeemer and Sa- viour" is used, and even " I am Jehovah the Saviour, and there is none besides Me." From this it is very evident that the Divine and the Human in the Lord are one Per- son; and that the Human also is Divine. For the Redeemer and Saviour of the 116 DOCTRINE OF THE LORD [n. 34 world is no other than the Lord in respect to the Divine Human, and this is what is called the Son. Moreover redemption and salvation are an attribute proper to His Hu- man, which is called merit and righteous- ness ; for it was His Human that endured temptations and the passion of the cross ; and therefore it was by means of His Hu- man that He effected redemption and sal- vation. [4] As, therefore, after the unition of the Human with the Divine in Him, which was like that of the soul and body in man, they were no longer two but one Person (according to the Doctrine of the Christian world), it follows that the Lord is Jehovah and God as to both the Divine and the Human. And this therefore is why it is said on the one hand that Jehovah and the Holy One of Israel are the Re- deemer and Saviour, and on the other that the Redeemer and Saviour are Jehovah, as may be seen from the passages that have been quoted. Thus it is said, Christ the Saviour (Luke ii. 11 ; John iv. 42). N. 34] DOCTRINE OF THK LORD 117 God and the God of Israel the Saviour and Re- deemer (Luke i. 47 ; Isa. xlv. 15 ; liv. 5 ; Ps. lxxviii. 35). Jehovah the Holy One of Israel the Saviour and Redeemer (Isa. xli. 14 ; xliii. 3, 11, 14, 15 ; xlviii. 17 ; xlix. 7 ; liv. 5). Jehovah the Saviour, Redeemer, and Former (Isa. xliv. 6 ; xlvii. 4 ; xlix. 26 ; liv. 8 ; lxiii. 16 ; 1. 34 ; Ps. xix. 14 ; cxxx. 7, 8 ; 2 Sam. xxii. 2, 3). Jehovah God the Redeemer and Saviour, and besides Me there is none else (Isa. xliii. 11 ; xliv. 6; xlv. It, I.',. 21. 3»; JIos. xiii. 4). 35. vi. />;/ successive steps the Lord put off the human taken from the mother, and- jiut nn ii II u inn n from the Divine irltliin Him, which is the Divine Human, ami is ■it of God. That in the Lord were the Divine and the Human, the Divine from Jehovah the Father, and the human from the virgin Mary, is known. Hence He ttga avid, and to examine each verse and see what it treats of, and I have seen that the only subjects treated of are : the church m! up anew and to be set up anew by the Lord ; the advent, combats, glorification, redemption, and salvation, of the Lord; heaven from Him; and, with these, their opposites. As all these are works of the Lord, it became evident that 130 DOCTRINE OF THE LORD [n. 37 universal Holy Scripture is concerning Him, and therefore that the Lord is the Word. [2] But this can be seen only by those who are in enlightenment from the Lord, and who also know the spiritual sense of the Word. All the angels of heaven are, in this sense, and therefore when the Word is being read by a man, they so comprehend it. For spirits and angels are constantly with man, and as they are spiritual they understand spiritually all that a man understands naturally. That all Holy Scripture is concerning the Lord, may be obscurely seen, and as through a glass, darkly, from the passages of the Word already cited in chapter I. (n. 1-6), as also from those concerning the Lord now to be quoted, to show Iioav frequently He is called the Lord [that is, Jehovah] and God ; and from which it is apparent that it is He who spoke through the prophets, by whom it is everywhere said, "Jehovah spake," "Thus saith Jehovah/' " The saying of Jehovah." N. 37] J> '< IKINi: OF THE LORD 131 [3] That the Lord existed l>efore His ad- vent into the world, is evident from the fol- lowing J — John the Baptist said concerning the Lord, He it is who coming after me was before me, whose shoe's latchet I am not worthy to unloose. This is He of whom I said, After me cometh a man who was before me, for He was before me ( John i. 27, 30). They fell clown before the throne (on which was the Lord) saying, We give Thee thanks, Lord God Almighty, who art, and who wast, and who art to come (Rev. xi. 16, 17). Thou Bethlehem Ephratah, though thou be little :unong the thousands of Judah, out of thee shall He go forth unto Me that shall be Ruler in Israel, whose goings forth have been from of old, from the days of eternity (Mirah v. 2). The same is evident from the Lord's words in the Evangelists; that He "was before Aluahain," that He had glory with the Father •• U-fore the foundation of the world," that He "had gone forth from the Father." and that "the AVord was from tin- beginning with God," that "God was the "Word," and that this " was made ilesh." 132 DOCTRINE OF THE LORD [n. 37 That the Lord is called " Jehovah," the " God of Israel and of Jacob," the " Holy One of Israel," " God," and " Lord," and also " King," " Jehovah's Anointed," and " David," is evident from what now follows. 38. That the Lord is called " Jehovah," is evident from these passages : — Thus saith Jehovah thy Creator, O Jacob, and thy Former, Israel, Fear not, for I have re- deemed thee. I am Jehovah thy God,. the Holy One of Israel, thy Saviour (Isa. xliii. 1, 3). I am Jehovah your Holy One, the Creator of Israel, your King (verse 15). The Holy One of Israel, and his Former, God of Israel, the Saviour (Isa. xlv. 11, 15). That all flesh may know that I Jehovah am thy Saviour and thy Kedeemer, the Mighty One of Jacob (Isa. xlix. 26). That thou mayest know that I Jehovah am thy Saviour and thy Itedeemer, the Mighty One of Jacob (Isa. lx. 16). Jehovah thy Former from the womb ( Isa. xlix. 5). Jehovah my Eock, and my Redeemer (Ps. xix. 14). Thus saith Jehovah thy Maker and Former from the womb. Thus saith Jehovah the King of N. 38] DOCTRINE OF THE LORD 133 Israel, and his Redeemer, Jehovah of Annies (/so. xliv. 2, 0). As for our Redeemer, Jehovah of Armies is His name, the Holy One of Israel (Isa. xlvii. 4). With the mercy of eternity will I have mercy on thee, saith Jehovah thy Redeemer (Isa. liv. 8). Their Redeemer is strong, Jehovah of Armies is His name (Jer. i. 34). Jehovah God, my Rock, my fortress, the horn of my salvation, my Saviour (2 Sam. xxii. 2, 3). Thus saith Jehovah your Redeemer, the Holy One of Israel (Isa. xliii. 14; xlviii. 17). Thus saith Jehovah the Redeemer of Israel, his Holy One, Kings shall see (Isa. xlix. 7). I am Jehovah, and besides Me there is no Sa- viour (Isa. xliii. 11). Am nofc I Jehovah, and there is none besides Me, and there is no Saviour besides Me. Look unto Me and be ye saved all the ends of the earth (Isa. xlv. 21, 22). I am Jehovah thy God, and there is no Saviour besides Me (Hos. xiii. 4). Thou hast redeemed me, Q Jehovah (Jod of truth (Ps. xxxi. •">). Let Israel hope in Jehovah, for with Jehovah there is mercy, and with Him is plenteous re- demption, and He shall redeem Israel from all his iniquities (Ps. cxxx. 7, 8). .Jehovah of Armies is His name, and thy Re- 134 DOCTRINE OF THE LORD [n. 38 deemer the Holy One of Israel, the God of the whole earth shall He be called (Isa. liv. 5). In these passages Jehovah is called the " Redeemer and Saviour ;" and as the Lord alone is the Redeemer and Saviour, it is He who is meant by " Jehovah." That the Lord is Jehovah, that is, that Jehovah is the Lord, is evident also from the follow- ing passages : — There shall come forth a rod out of the stem of Jesse, and a shoot out of his roots shall bear fruit, and the Spirit of Jehovah shall rest upon Him (Isa. xi. 1, 2). It shall be said in that day, Lo, this is our God ; we have waited for Him, and He will save us : this is Jehovah, we have waited for Him ; we will rejoice and be glad in His salvation (Isa. xxv. 9). . The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah, make plain in the solitude a pathway for our God. For the glory of Jehovah shall be revealed, and all flesh shall see it. Behold the Lord Jehovih shall come in strength, and His ami shall rule for Him (Isa. xl. 3, 5, 10). I Jehovah will give thee for a covenant to the N. 38] DOCTRIKE OF THK LORD 135 people, for a light of the nations. I am Jehovah, that is My name, and My glory will I not give to another (Isa. xlii. 0, 8). Behold the days come that I will raise unto David a righteous offshoot, who shall reign a King, and shall prosper, and shall execute judgment and justice in the earth ; and this is His name whereby He shall be called, Jehovah our righteousness ( Jer. xxiii. 5, 0; xxxiii. 16, 16). Thou Bethlehem Ephratah, out of thee shall He go forth unto Me that shall be a Ruler in Israel ; He shall stand and feed [His flock] in the strength of Jehovah (Micah v. 2, 4). Unto us a child is born, unto us a son is given, and the government shall be upon His shoulder, and His name shall be called God, Hero, the Father of eternity, upon the throne of David to establish and to found it in judgment and in justice, from henceforth and even to eternity (Isa. ix. 6, 7). Jehovah shall go forth and fight against the nations ; and His feet shall stand upon the Mount of Olives before the faces of Jerusalem (Zech. xiv. 3,4). Lift up your heads, O ye gates ; and be ye lifted up, ye doors til the world, that the K big of glory may come in. Who is this King of glory ? Jehovah strong and a Hero, Jehovah a Hero of war (Ph. xxiv. 7-10). In that day shall Jehovah of Armies be for a 136 DOCTRINE OF THE LORD [x. 38 crown of ornament, and for a diadem of beanty, unto the residue of His people (Isa. xxviii. 5). I will send you Elijah the prophet, before the coming of the great day of Jehovah (Mai. iv. 5). Not to mention other passages where mention is made of the great and near day of Jehovah ; as Ezek. xxx. 3 ; Joel ii. 11 ; Amos v. 18, 20 ; Zeph. i. 14, 15, 18. 39. ii. That the Lord is called " the God of Israel," and " the God of Jacob," is evi- dent from the following passages : — Moses took the blood and sprinkled it upon the people, and said, Behold the blood of the cove- nant which Jehovah hath made with you. And they saw the God of Israel, under whose feet was as it were a work of sapphire stone, and as it were the substance of heaven (Exod. xxiv. 8, 10). The multitude wondered when they saw the dumb speaking, the lame walking, and the blind seeing ; and they glorified the God of Israel (Matt. xv. 31). Blessed be the Lord God of Israel, for He hath visited and wrought deliverance for His people Israel, when He raised up a horn of salvation for us in the house of David (Luke i. 68, 69). I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest N. 39] DOCTRTXH Of THE LORD 137 know that I Jehovah, who have called thee by thy name, am the God of Israel (Isa. xlv. 3). house of Jacob, who swear in the name of Jehovah, and of the God of Israel ; for they are called of the city of holiness, and stay themselves upon the God of Israel, Jehovah of Armies is His name {Isa. xlviii. 1, 2). Jacob shall see his children in the midst of him, they shall sanctify My name, and they shall sanctify the Holy One of Jacob, they shall fear the God of Israel (Isa. xxix. 23). In the end of the days many people shall go and say, Come ye and let us go up to the mountain of Jehovah, to the house of the God of Jacob, who shall teach us of His ways, that we may walk' in His paths (Isa. ii. 2, 3; Micah iv. 1, 2). That a\\ flesh may know that I Jehovah am thy Saviour and thy Redeemer, the Mighty One of Jacob (Isa. xlix. 26). 1 Jehovah am thy Saviour and thy Redeemer, the Mighty One of Jacob (Isa. lx. 16). Thou art in pain, O earth, before the Lord, before the God of Jacob (Ps. cxiv. 7). David sware to Jehovah, he vowed to the Mighty One of Jacob, Surely I will not come into the tent of my house, until I find out a place for Jehovah, a habitation for the Mighty One of Jacob ; we have heard of Him at Ephratah (Bethlehem) (I's. cxxxii. 2, 3, 5, 6). 138 DOCTRINE OF THE LORD [n. 39 Blessed be the God of Israel ; the whole earth shall be filled with His glory (Ps. lxxii. 18, 19). Not to quote those passages in which the Lord is called the God of Israel the Redeemer and Sa- viour ; as Luke i. 47 ; Isa. xlv. 15 ; liv. 5 ; Ps. lxxviii. 35. Besides many other passages, in which He is called the God of Israel only ; as Isa. xvii. 6 xxi. 10, 17 ; xxiv. 15 ; xxix. 23 ; Jer. vii. 3 ; ix 15; xi. 3; xiii. 12; xvi. 9; xix. 3, 15; xxiii. 2 xxiv. 5 ; xxv. 15, 27 ; xxix. 4, 8, 21, 25 ; xxx. 2 xxxi. 23 ; xxxii. 14, 15, 36 ; xxxiii. 4 ; xxxiv. 2 13; xxxv. 13, 17, 18, 19; xxxvii. 7; xxxviii. 17 xxxix. 16 ; xlii. 9, 15, 18 ; xliii. 10 ; xliv. 2, 7, 11 25 ; xlviii. 1 ; 1. 18 ; li. 33 ; Ezek. viii. 4 ; ix. 3 ; x 19, 20 ; xi. 22 ; xliii. 2 ; xliv. 2 ; Zeph. ii. 9 ; Ps, xli. 13 ; lix. 5 ; lxviii. 8. 40. iii. That the Lord is called u the Holy One of Israel" is evident from these pas- sages : — The angel said to Mary, That Holy thing which shall be born of thee shall be called the Son of God (Luke i. 35). I saw in the visions, and behold, a Watcher and a Holy One came down from heaven (Dan. iv. 13, 23). God came from Teman, and the Holy One from MoUnt Paran (Hab. iii. 3). N. 40] DOCTRINE OF THE LORD 139 I am Jehovah your Holy One, the Creator of Israel, your King (Isa. xliii. lii). The Holy One of Israel, and his Former (Isa. xlv. 11). Thus saith Jehovah, the Redeemer of Israel, His Holy One (Isa. xlix. 7). I am Jehovah thy God, the Holy One of Israel thy Saviour (Isa. xliii. 3). As for our Redeemer, Jehovah of Armies is His name, the Holy One of Israel (Isa. xlvii. 4). Thus saith Jehovah your Redeemer, the Holy One of Israel (Isa. xliii. 14; xlviii. 17). Jehovah of Armies is Ills name, and thy Re- deemer the Holy One of Israel (Isa. liv. 5). They tempted God, and the Holy One of Israel (Ps. lxxviii. 41). They have forsaken Jehovah, and have pro- voked the Holy One of Israel (Isa. i. 4). They have said, Cause the Holy One of Israel to cease from our faces , wherefore thus saith the Holy One of Israel (Isa. xxx. 11, 12). Who say, Let Him hasten His work that we may see, and let the counsel of the Holy One of Israel draw nigh and come (Isa. v. 19). In that day they shall stay upon Jehovah, the Holy One of Israel, in truth (Isa. x. 20). Cry out and shout, daughter of Zion, for great is the Holy One of Israel in the midst of thee (Isa. xli. 0). 140 DOCTRINE OF THE LORD [N. 40 The saying of the God of Israel, In that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel (Isa. xvii. 6,7). The meek shall increase their joy in Jehovah, and the needy among men shall rejoice in the Holy One of Israel (Isa. xxix. 19 ; xli. 16). Nations shall run unto thee because of Jehovah thy God, and because of the Holy One of Israel (Isa. lv. 5). The isles shall confide In Me, to bring thy sons from far, unto the name of Jehovah of Armies, and to the Holy One of Israel (Isa. Ix. 9). The land is full of guilt against the Holy One of Israel (Jer. li. 5). Babylon hath been proud against Jehovah, against the Holy One of Israel (Jer. i. 29). (Besides many other passages.) By " the Holy One of Israel" is meant the Lord as to the Divine Human ; for the angel Gabriel said to Mary, " That Holy thing which shall be born of thee shall be called the Son of God" (Luke i. 35). That Jeho- vah and the Holy One of Israel, although distinctively mentioned, are one and the same, is evident from the passages here K. 40] DOCTRINE OF THE LORD 141 quoted, in_which it is said that Jehovah is ' that Holy One of Israel. 41. iv. Thut the Lord is culled " Lord" and u God" is evident from so many pas- sages that if quoted they would fill pages. Let these few suffice : — When by the Lord's command Thomas had seen His hands and touched His side, he said, My Lord and my God (John xx. 27, 28). « They remembered that God was their Rock, and the High God their Redeemer (Ps. lxxviii. 35). Jehovah of Armies is His name, and thy Re- deemer the Holy One of Israei, the God of £he whole earth shall He be called (Isa. liv. 5). The same is evident from the fact that they adored Iliin, and fell upon their faces before Him (Matt. ix. 18 ; xiv. 33 ; xv. 25 ; xxviii. «,i ; Mark i. 40 ; v. 22 ; vii. 25 ; x. 17 ; Luke xvii. 15, 16 ; John ix. 38). So in David : — We heard of Him at Ephratah ; we will enter into His dwelling places, and will bow ourselves at His footstool (Ps. exxxii. 6, 7) And it is the same in heaven : — 142 DOCTRINE OF THE LORD [n. 41 I was in the spirit, and behold a throne was set in heaven, and one sat on the throne like a jasper and sardine stone, and there was a rainbow round about the throne, in sight like unto an emerald. And the four and twenty elders fell down before Him that sat on the throne, and adored Him that liveth for ever and ever, and cast their crowns before the throne (Rev. iv. 2, 3, 10). I saw in the right hand of Him that sat upon the throne a book sealed within and on the back side, sealed with seven seals, and no one was able to open the book. Then one of the elders said, Behold the Lion of the tribe of Judah, the root of David, hath prevailed to open the book, and to loose the seven seals thereof ; and I beheld in the midst of the throne a Lamb standing, and He came and took the book, and they fell down before the Lamb, and worshiped Him that liveth for ever and ever (v. 1, 3, »-8, 14). 42. v. The reason why the Lord is called " King" and " the Anointed^ is that He was the Messiah, or Christ ; and " Messiah" or " Christ" means the king and the anointed. This is why, in the Word, the Lord is meant by " king," and also by " David," who was king over Judah and Israel. That N. 42] DOCTRINE OF THE LORD 143 the Lord is called " king" and " Jehovah's anointed," is evident from many passages in the Word : — The Lamb shall overcome them ; for He is Lord of lords and King of kings {Rev. xvii. 14). He that sat upon the white horse had on His vesture a name written, King of kings and Lord of lords (xix. 16). It is from the Lord's being called a " king," that heaven and the church are called His " kingdom," and that His advent into the world is called "the Gospel of the king- dom." That heaven and the church are called His kingdom, may be seen in Matt. xii. 28; xvi. 28; Mark i. 14, 15; ix. 1; xv. 43; Luke i. 33; iv. 43; viii. 1, 10; ix. 2, 11, 60 ; x. 1 1 ; xvi. 16 ; xix. 11 ; xxi. 31 ; xxii. 18; xxiii. 51. -And in Daniel: — God shall Bet up a kingdom which shall never be destroyed ; it shall break in pieces and con- sume all these kingdoms, and it shall stand for- ever (ii. 44). I saw in the night visions, and behold one like the .Son of man came with the clouds of the 144 DOCTRINE OF THE LORD [N. 42 heavens. And there was given Him dominion, and glory, and a kingdom, that all peoples, nations, and languages should worship Him ; His dominion is an everlasting dominion, and His kingdom that which shall not be destroyed (vii. 13, 14, 27). That His advent is called " the Gospel of the kingdom," may be seen in Matt. iv. 23 ; ix. 35; xxiv. 14. 43. vi. That the Lord is called" David" is evident from these passages : — In that day they shall serve Jehovah their God, and David their king, whom I will raise up to them (Jer. xxx. 8, 9). Afterwards the sons of Israel shall return, and shall seek Jehovah their God, and David their king, and shall come with fear to Jehovah, and to His goodness in the end of days (Hos. iii. 5). I will raise up one shepherd over them, who shall feed them ; My servant David, he shall feed them, and he shall be tlieir shepherd ; and I Je- hovah will be their God, and My servant David a prince in the midst of them (Ezek. xxxiv. 23, 24). That they may be My people, and that I may be their God ; and David My servant shall be king over them, that they may all have one shepherd ; then shall they dwell upon the land, they and their sons and their sons' sons, even to eternity ; and N. 43] DOCTRINE OF THE LORD 145 David shall be their prince to eternity ; and I win make a covenant of peace, and it shall be a cove- nant of eternity with them (Ezek. xxxvii. 23-26). I will make a covenant of eternity with you, the sure mercies of David : behold, I have given him for a witness to the people, a prince and a law- giver to the nations (Isa. lv. 3, 4). In that day I will raise up the tent of David that is fallen, and close up the breaches thereof ; I will restore his ruins, and will build it as in the days of eternity (Amos ix. 11). The house of David shall be as God, as the angel of Jehovah before them (Zech. xii. 8). In that day there shall be a fountain open to the house of David (Zech. xiii. 1). 44. He who knows that the Lord is meant by David," may know why David so fre- quently wrote of the Lord in his Psalms while writing about himself; as in these words : — I have made a covenant with My chosen, I have sworn unto David My servant ; thy seed will I es- tablish to eternity, and will build up thy throne to generation and generation ; and the heavens shall confess thy wonder, thy truth also in the con- gregation of the saints. Thou spakest in vision to Thine holy one and saidst, I have laid help upon 10 146 DOCTRINE OF THE LORD [n. 44 one that is mighty, I have exalted one chosen out of the people, I have found David My servant, with My holy oil have I anointed him, with whom My hand shall be established, Mine arm also shall strengthen him, My truth and My mercy shall be with him, and in My name shall his horn be ex- alted, I will set his hand in the sea, and his right hand in the rivers. He shall cry unto Me, Thou art my Father, my God, and the rock of my salva- tion. I will also make him My first-born, higher than the kings of the earth ; My covenant shall stand fast with him ; his seed will I make to en- dure to eternity, and his throne as the days of the heavens. Once have I sworn by My holiness that I will not lie unto David ; his seed shall en- dure to eternity, and his throne as the sun before Me ; it shall be established to eternity as the moon, and a faithful witness in- the clouds (Ps. Ixxxix. 3-5, 19-21, 24-29, 35-37).' And so in other Psalms, as Ps. xlv. 1-17 ; cxxii. 4, 5 ; cxxxii. 8-18. N. 45] DOCTRINE OF THE LORD 147 IX. God is One, and the Lord is that God. 45. From the numerous passages quoted from the Word in the preceding chapter, it is evident that the Lord is called Jeho- vah, the God of Israel and of Jacob, the Holy One of Israel, Lord, and God, and also King, the Anointed, and David, from which it may be seen, as yet however as through a glass, darkly, that the Lord is God Him- self, from and about whom is the Word! Now it is known in the whole world that God is one, and no man possessed of sound reason denies it. It remains therefore to coniirm this from the Word ; and, in addi- tion, that the Lord is that God. i. That God is one, is confirmed by these passages of the Word : — Jesus said, The first of all the commandments is, Hear, ( > Israel, The Lord our God is one Lord ; therefore thou shalt love the Lord thy God with all thy heart, and with all thy soul (Mark xii. 29, 30). 148 DOCTRINE OF THE LORD [n. 45 Hear, Israel, Jehovah our God is one Jehovah ; and thou shalt love Jehovah thy God with all thy heart, and with all thy soul (Deut. vi. 4, 5). One came unto Jesus and said, Good Master, what good thing shall I do that I may have eternal life ? Jesus said unto him, Why callest thou Me good ? There is none good but the one God (Matt. xix. 16, 17). That all the kingdoms of the earth may know that Thou alone art Jehovah (Isa. xxxvii. 20). I am Jehovah and there is none else ; there is no God besides Me : that they may know from the rising of the sun, and from the west, that there is no God besides Me : I am Jehovah and there is none else (Isa. xlv. 5, 6). O Jehovah of Annies, God of Israel, that dwell- est on the cherubim, Thou art the God, even Thou alone, over all the kingdoms of the earth (Isa. xxxvii. 16). Is there a God besides Me ? and a Rock ? I know not any (Isa. xliv. 8). Who is God save Jehovah ? and who is a Rock save our God ? (Ps. xviii. 31). ii. That the Lord is that God, is con- firmed by these passages of the Word : — Surely God is in thee, and there is none else, there is no God. Verily Thou art a God that hidest N. 45] DOCTRINTC OF THE LORD 149 Thyself, God of Israel, the Saviour (Isa. xlv. 14, 15). Have not I Jehovah ? and there is no God else besides Me, a just God and a Saviour, there Ls none besides Me. Look unto Me that ye may be saved, all the ends of the earth ; for I am God, and there is none else (Isa. xlv. 21, 22). I am Jehovah, and besides Me there is no Sa- viour {Isa. xliii. 11). I am Jehovah thy God, and thou shalt acknowl- edge no God but Me ; for there is no Saviour be- sides Me (Hos. xiii. 4). Thus saith Jehovah the King of Israel, and his Redeemer Jehovah of Armies, I am the First and I am the Last, and besides Me there is no God. (Isa. xliv. 6). Jehovah .of Armies is His name, and thy Re- deemer the Holy One of Israel ; the God of the whole earth shall He be called (Isa. liv. o). In that day Jehovah shall be king over all the earth ; in that day there shall be one Jehovah, and His name one (Zech. xiv. 0). As the Lord alone is the Saviour and the Redeemer, and as it is said that Jehovah is that Saviour and Redeemer, and that there is none besides Him, it follows that the one God is no other than the Lord. 150 DOCTRINE OF THE LORD [n. 46 X. The Holy Spirit is the Divine pro- ceeding from the Lord, and this is the Lord Himself. 46. Jesus has said in Matthew : — All power ( potestas) is given unto Me in heavsn and on earth ; go ye therefore and make disciples of all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit ; teaching them to observe all things whatsoever I have commanded you ; and lo I am with you all the days even to the consummation of the age (xxviii. 18-20). It has already been shown that' the Di- vine called " the Father," and the Divine called " the Son," are a one in the Lord ; and it shall now be shown that " the Holy Spirit" is the same as the Lord. [2] The reason why the Lord said that they were to baptize into the name of the Father and of the Son and of the Holy Spirit, is that there is in the Lord a trine or trinity ; for N. 46] DOCTRINE OF THE LORD 151 there is the Divine called the Father, the Divine Human called the Son, and the pro ceeding Divine called the Holy Spirit. The Divine called the Father, and the Divine called the Son, are the Divine ex Quo ;* and the proceeding Divine is the Divine per Quod.1[ That the Divine which pro- ceeds from the Lord is no other than the Divine which is Himself, will be seen in the treatises on the Divine Providence, Omnipo- tence, Omnipresence, and Omniscience ; t for it is a matter of deep investigation. [3] That there is a trine in the Lord may be illustrated by comparison with an angel, who has a soul and a body, and also a pro- ceeding. That which proceeds from him is himself outside of him. I have been permitted to learn many things about this proceeding, but this is not the place to pre- sent them. [4] After death the first thing • Literally, the Divine from which ; that is, the Divine which is the source [Tit.] t Literally, the Divine by means of which ; thai is, the Divide which, is t lie instrument or executive agency. [Tr.] \ See foot-note to Author'* preface. [Tb..] 152 DOCTRINE OF THE LORD [n. 46 the angels teach every man who looks to God is that the Holy Spirit is not any other than the Lord ; and that " to go forth" and "to proceed" is nothing else than to en- lighten and teach by the presence, which is according to the reception, of the Lord. The result is that after death very many people put away the idea they had formed in this world about the Holy Spirit, and receive the idea that it is the Lord's presence with man through angels and spirits, by and according to which the man is enlightened and taught. [5] Moreover, it is usual in the Word to name two Divines, and sometimes three, which yet are one ; as Jehovah and God, Jehovah and the Holy One of Israel, Je- hovah and the Mighty One of Jacob, and also God and the Lamb. And as these are one, it is said in other places, Jehovah alone is God, Jehovah alone is holy, and He is the Holy One of Israel, and there is none besides Him ; and also instead of God it is sometimes said the Lamb, and instead of the Lamb, God ; this is done in the Reve- N. 46] Ihh'TKINK 0* THK LORD 153 lation ; the other expressions occur in the Prophets. [6] That it is the Lord only who is meant by the Father, Son, and Holy Spirit in Matt, xxviii. 19, is evident from what there precedes and what follows. In the preceding verse the Lord says, "All power is given unto Me in heaven and on earth," and in the following verse He says, " Lo, I am with you all the days, even to the consummation of the age f thus He speaks of Himself only, so that He spoke in that manner [about the Father, Son, and Holy Spirit] to make His disciples aware that there is a trinity in Him. [7] In order that it may be known that the Holy Spirit is not a Divine other than the Lord Himself, it shall be shown what is meant by " spirit" in the "Word. By " spirit" is meant, i. Man's life in general, ii. As man's life varies ac- cording to his state, by " spirit" is meant the varying affection of life in man. iii. Also the life of one who is regenerate, which is called spiritual life. iv. But where " spirit" is said of the Lord, His Divine life is meant, 154 DOCTRINE OF THE LORD [x. 46 thus the Lord Himself, v. Specifically, the life of His wisdom, which is called the Divine truth, vi. Jehovah Himself, that is, the Lord, spoke the Word through the prophets. 47. i. That by " spirit" is meant man's life, is evident from ordinary discourse, in which it is said that a man, when he dies, yields up his spirit, so that by " spirit" in this sense is meant the life of the respira- tion, and in fact the term " spirit" is de- rived from the respiration, and this is why, in the Hebrew language, there is one word for both " spirit" and " wind." There are in man two fountains of life, one is the motion of the heart, and the other is the respiration of the lungs. The life from the respiration of the lungs is what is properly meant by "spirit" and also by "soul." That this acts as one with the man's thought from the understanding, and that the life from the heart's motion acts as one with his will's love, will be seen in its own place That man's life is meant in the N. 47] DOCTRINE OP THE LORD 155 Word by "spirit," is evident from these passages : — Thou gatherest in their breath (spiritum), they expire, and return into dust (Ps. civ. 29). He remembered that they were flesh, a wind (8piritus) that passeth away, and coineth not again (Ps. lxxviii. 39). When his breath has gone forth, he will return into earth (Ps. cxlvi. 4). Hezekiah lamented that the life of his spirit should go forth (Iaa. xxxviii. 1C). The spirit of Jacob revived (Gen. xlv. 27). A molten image is falsehood, and there is no breath in it (Jer. li. 17). The Lord Jehovih said to the dry bones, I will cause breath to enter into you, that ye may live. Come from" the four winds breath, and breathe upon these slain, and they shall live ; and the breath came into them, and they revived (Ezek. xxxvii. 5, 6, 9, 10). Jesus took the daughter [of Jairus] by the hand, and her spirit returned, and she rose up immedi- ately (Luke viii. 64, 65). 48. ii. As man's life varies according to his state, by "spirit" is meant the/ varying affection of life in man. As, 1 : The life of wisdom: — 156 DOCTRINE OF THE LORD [n. 48 Bezaleel was filled with the spirit of wisdom, intelligence, and knowledge (Exod. xxxi. 3). Thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom (Exod. xxviii. 3). Joshua was filled with the spirit of wisdom (Deut. xxxiv. 9). Nebuchadnezzar said of Daniel [in whom is the spirit of the holy gods. The queen said] that an excellent spirit of knowledge, intelligence, and wisdom was in him (Dan. iv. 8 ; v. 12). They that erred in spirit shall know intelligence (Isa. xxix. 24). 2. The excitation of life : — Jehovah hath stirred up the spirit of the kings of Media (Jer. li. 11). Jehovah hath stirred up the spirit of Zerub- babel, and the spirit of all the remnant of the people (Haggai i. 14). I will put a spirit in the king of Assyria, that he may hear a rumor, and shall return into his own land (Isa. xxxvii. 7). Jehovah hardened the spirit of Sihon the king (Deut. ii. 30). That which cometh up upon your spirit shall not be at all (Ezek. xx. 32). 3. Freedom of life : — N. 48] DOCTRINE OF THE LORD 157 [It is said of] the four living creatures (which were cherubs) seen by the prophet, Whithersoever the spirit was to go, they went (Ezek. i. 12, 20). 4. Life in fear, pain or grief and anger :— That every heart may melt, and all hands be let down, and every spirit be faint (Ezek. xxi. 7). My spirit hath failed upon me ; my heart is amazed in the midst of me (Ps. cxlii. 3 ; cxliii. 4). My spirit is consumed (Ps. cxliii. 7). As for me Daniel, my spirit was grieved (Dan. vii. 15). The spirit of Pharaoh was troubled (Gen. xli. 8). Nebuchadnezzar said, My spirit was troubled (Dan. ii. 3). I went in sadness in the heat of my spirit (Ezek. iii. 14). 5. A life of various evil affections : — Provided that in his spirit there is no guile (Ps. xxxii. 2). Jehovah hath mingled a spirit of perversities in the midst thereof (Isa. xix. 14). Hi >aid to the foolish prophets that go away after their own spirit (Ezek. xiii. 3). The prophet is a fool, the man [that hath a] spirit is mad (IIos. ix. 7). , Take ye heed to your spirit, and deal not treach- erously (Mai ii. 16). 158 DOCTRINE OF. THE LORD [n. 48 The spirit of whoredoms hath led them astray {Hos. iv. 12). The spirit of whoredoms is in the midst of them (Hos. v. 4). "When the spirit of jealousy hath passed upon him (Num. v. 14). A man who wandereth in spirit and chattereth a lie (Micah ii. 11). A generation whose spirit was not steadfast with God (Ps. lxxviii. 8). Jehovah hath poured out upon you the spirit of deep sleep (Isa. xxix. 10). Ye shall conceive chaff, ye shall bring forth stubble ; as for your spirit, fire shall devour you (Isa. xxxiii. 11). 6. Infernal life : — I will cause the unclean spirit to pass out of the land (Zech. xiii. 2). When the unclean spirit is gone out of a man, he walketh through dry places, and he afterwards joineth to himself seven spirits worse than him- self, and they enter in and dwell there (Matt. xii. 43-45). Babylon is become the hold of every foul spirit (Rev. xviii. 2). 7. Besides the infernal spirits themselves by whom men are troubled : — N. 48] DOCTRIXE OF THK LORD 159 Mutt. viii. lfi : x. 1 ; xii. 43-45 ; Mark i. 23-27 ; ix. 17-24) ; Luke iv. 33, 30; vi. 17, 18 ; vii. 21; viii. 2, 29 ; ix. 30, 42, 55 ; xi. 24-20 ; xiii. 11 ; Rev. xiii. 15 ; xvi. 13, 14. 49. iii. That by " spirit?* is meant the life of one who is roj, ■iterate, which is cull,, J spiritual life : — Jesus said. Except a man be bom of water and of the spirit, he cannot enter into the kingdom of God (John iii. 5). I will give you a new heart, and a new spirit. I will put My spirit within you, and cause you to walk in My statutes (Ezek. xxxvi. 20, 27). To give a new heart ami a new spirit (Ezek. xi. 19). Create hi me a clean heart, o Gpd, and renew a steadfast spirit within me. Restore unto me the joy of Thy salvation, and let a willing spirit uphold me (Pa. li. 10, 12). Make you a new heart, ami a new .spirit ; for why will ye die, O house of Israel (Ezek. xviii. 31). Thou sendest forth Thy spirit, they are created, and Thou renewest the faces of the earth (Ps. civ. 30). The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth (John iv. 23). 160 DtfCTRINE OF THE LORD [n. 49 Jehovah God giveth breath (animam) to the people, and spirit to them that walk therein (Isa. xlii. 5). Jehovah formeth the spirit of man in the midst of him (Zech. xii. 1). With my soul have I awaited Thee in the night ; with my spirit in the midst of me have I awaited Thee in the morning (Isa. xxvi. 9). In that day shall Jehovah be for a spirit of judgment to him that sitteth in judgment (Isa. xxviii. 5, 6). My spirit hath rejoiced in God my Saviour (Luke i. 47). They have quieted my spirit in the land of the north (Zech. vi. 8). Into Thy hand I commend my spirit ; Thou hast redeemed me (Ps. xxxi. 5). Did not He make one, and the rest in whom was spirit ? (Mai. ii. 15). After three days and a half the spirit of life from God entered into the two witnesses that had been killed by the beast (Rev. xi. 11). I Jehovah the former of the mountains, and the creator of the wind (spiritus) (Amos iv.'13). God, the God of the spirits as to all flesh (Num. xvi. 22 ; xxvii. 18) 1 will pour upon the house cf David, and upon the inhabitant of Jerusalem, the spirit from on high (Zech. xii. 10). N- 4i»] !><»( THINK (IF THE LORD 161 Until He hath poured upon us the spirit from on high (Isa. xxxii. 16). I will pour waters upon him that is thirsty, and brooks upon the dry [ground], I will pour My spirit upon thy seed (Isa. xliv. 3). I will pour My spirit upon all flesh, also upon the servants and the handmaids ; in those days will I pour out My spirit (Joel ii. 28, 29). (To pour out the spirit means to regenerate ; as does also to give a new heart and a new spirit.) [2] That by " spirit" is meant Spiritual life in those who are in humiliation : — I dwell in a contrite and humble spirit, and to revive the spirit of the humble, and to revive the heart of the contrite ones (Isa. lvii. 16). The sacrifices of God are a broken spirit, a broken and contrite heart, O God, Thou wilt not despise (Ps. Ii. 17). He will give the oil of joy for mourning, and the garment of praise for the spirit of heaviness (Isa. lxi. 3). A woman forsaken and grieved in spirit (Isa. liv. r,). Blessed are the poor in spirit, for theirs is the kingdom of the heavens (Matt. v. 3). 50. iv. That where "spirit" is s>i,'<; ,,f the Lord, there is meant Mis Divine l-ife, 11 162 DOCTRINE OF THE LORD [x. 50 thus the Lord Himself, is evident from these passages : — He whom the Father hath sent speaketh the words of God, for God hath not given the spirit by measure unto Him ; the Father loveth the Son, and hath given all things into His hand (John iii. 34, 35). There shall go forth a rod out of the stem of Jesse, and the spirit of Jehovah shall rest upon Him, the spirit of wisdom and intelligence, the spirit of counsel and might (Isa. xi. 1, 2). I have put My spirit upon Him, He shall bring forth judgment to the nations (Isa. xlii. 1). When the enemy shall come as a pent-up stream, the spirit of Jehovah shall lift up a standard against him ; then shall the Redeemer come to Zion (Isa. lix. 19, 20). The spirit of the Lord Jehovih is upon Me ; Jehovah hath anointed Me to preach good tidings to the poor (Isa. lxi. 1 ; Luke iv. 18). Jesus knowing in His spirit that they so rea- soned within themselves (Mark ii. 8). Jesus exulted in spirit, and said (Luke x. 21). Jesus was troubled in His spirit (John xiii. 21). Jesus sighed in His spirit (Mark viii. 12). [2] "Spirit" as used for Jehovah Himself, that is, the Lord : — X. |0] .DOCTRINK OF THK LORD 163 God is a Spirit (John iv. 24). Who hath directed the Spirit of Jehovah, or who is a man of His counsel ? (Isa. xl. 13). The Spirit of Jehovah led them by the hand of Moses (Isa. lxiii. 12, 14). Whither shall I go from Thy Spirit, and whither shall I flee ? (Ps. cxxxix. 7). Jehovah said, Not by might, but by My Spirit shall he do it (Zech. iv. 6). They provoked the Spirit of His holiness, there- fore He was turned to be their enemy (Isa. lxiii. 10 ; Ps. cvi. 83, 40). My Spirit shall not strive with man for ever, for he is flesh (Gen. vi. 3). I will not contend to eternity, for the Spirit - should fail before Me (Isa. lvii. 10). The blasphemy against the Holy Spirit shall not be forgiven ; but he who shall speak a word against # the Son of man, it shall be forgiven (Matt. xii. 31, 82 ; Mark iii. 28-30 ; Luke xii. 10). " Blasphemy against the Holy Spirit," is blasphemy against the Lord's Divine j •• a word against the Son of man,*' is something said against the Word by wrongly inter- preting its meaning ; for " the Son of man*' is the Lord in resj>ect to the Word, as lias been shown above 164 DOCTRINE OF THE LORD [n. 51 51 . v. That by " spirit" when said of the Lord, is specifically meant the life of His wis- dom, which is Divine Truth : — I tell you the truth, it is expedient for you that I go away, for if I go not away the Comforter will not come unto you, hut if I go away I will send Him unto you (John xvi. 7). When He, the Spirit of Truth, is come, He will lead you into all truth. He shall not speak from Himself ; hut whatsoever He shall hear, that shall He speak (John xvi. 13). He shall glorify Me, for He shall receive of Mine, and shall declare it unto you : all things that the Father hath are Mine ; therefore said I that He shall receive of Mine and shall declare it unto you (John xvi. 14, 15). I will ask the Father, that He may give you ar.other Comforter, the Spirit of Truth, whom the world cannot receivej because it seeth Him not, neither knoweth Iliin ; but ye know Him, for He abideth with you, and shall be in you : I will not leave you orphans, I come to you, and ye shall see Me (John xiv. 16-19). When the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, He shall testify of Me (John xv. 26). Jesus cried, saying, If any one thirst let him N. 51] DOCTRINE OF THE LORD 165 come unto Me and drink ; he thatbelieveth in Me, as the Scripture hath said, out of his belly shall flow streams of living water. This He said of the spirit which they that believe in II im should re- ceive. For the Holy Spirit was not yet, because Jesus was not yet glorified {John vii. 37-39). Jesus breathed on His disciples, and said, Re- ceive ye the Holy Spirit (John xx. 22). [2] That by the " Comforter," the " Spirit of Truth," and the " Holy Spirit," the Lord meant Himself, is evident from His words — that "the world did not as yet know Him," for they did not as yet know the Lord. And when He said that He " would send it," He added, " I will not leave you orphans, I come to you, and ye shall see Me" (John xiv. 10-19, 26, 28) ; and in another place, " Lo I am with you all the days, even to the consummation of the age" (Matt, xxviii. 20); and when Thomas said, " We know not whither Thou goest," Jesus said, "lam the way and the truth" (John xiv. 5, 6). [3] As the •• Spirit of Truth" or "Holy Spirit" is the same as the Lord, who is the Truth itself, it is said, "the Holy Spirit 166 DOCTRINE OF THE LOKD [n. 61 was not yet, because Jesus was not yet glorified" {John vii. 39) ; for after His glori- fication or complete unition with the Father, which was effected by the passion of the cross, the Lord was Divine wisdom and Di- vine truth itself, thus the Holy Spirit. The reason why the Lord breathed on the dis- ciples and said, " Receive ye the Holy Spirit,' ' was that all the breathing of heaven is from the Lord. For angels as well as men have breathing and beating of the heart; their breathing being according to their reception of wisdom from the Lord, and their beating of the heart or pulse being according to their reception of Divine love from the Lord. That this is so will be seen in its own place. [4] That "the Holy Spirit" is Divine Truth from the Lord, is further evident from these passages :— When they bring you to the synagogues, be not anxious as to what ye shall say ; for the Holy Spirit shall teach you in the same hour what ye ought to say [Luke xii. 11, 12 ; xxi. 14 ; Mark xiii. 11). ff. 51] DOCTRINE OK THE I.11RD K'>7 Jehovah said, My spirit that is upon thee, and My words which I liave put in thy mouth, shall not depart out of thy mouth (Isa. lix. 21). There shall go forth a Rod out of the stem of Jesse, and He shall smite the earth with the rod of Mis mouth, and with the breath (spiritu) of His lips shall He slay the wicked, and truth shall be the girdle of His thighs (Isa. xi. 1, 4, 5). Now with the mouth He hath commanded, and His spirit hath gathered them (Isa. xxxiv. 10). They who worship God must worship in spirit and in truth (John iv. 24). It is the spirit thatquickeneth, the flesh profiteth nothing ; the words that I speak unto you, they are spirit and they are life (John vi. 63). John said, I baptize you with water unto re- pentance ; but He that cometh after me shall bap- tize you with the Holy Spirit and with fire (Matt. iii. 11 ; Mark i. 8; Luke iii. 16). To " baptize with the Holy Spirit and with fire," is to regenerate by means of the Di- vine truth which is of faith and the Di- vine good which is of love. When Jesus was baptized, the heavens were opened, and He saw the Holy Spirit descending like a dove (Matt. iii. 16; Mark i. 10; Luke iii. 21, 22 ; John i. 32, 33). 168 DOCTRINE OF THE LORD [n. 51 A dove is a representative of purification and regeneration by means of Divine truth. [5] As by " the Holy Spirit," where the Lord is treated of, is meant His Divine life, thus Himself, and, specifically, the life of His wisdom which is called Divine truth, by the " spirit" mentioned in the writings of the prophets which is called also the " Holy Spirit," is meant Divine truth from the Lord. Thus in the following passages :— The Spirit said unto the churches (Rev. ii. 7, 11, 29 ; iii. 1, 0, 13, 22). The seven lamps of fire burning before the throne are the seven spirits of God (Rev. iv. 5). In the midst of the elders a Lamb standing, having seven eyes, which are the seven spirits of God sent forth into all the earth (Rev. v. 6). "Lamps of fire," and the Lord's "eyes," signify Divine truths, and " seven" signifies what is holy. The Spirit said, that they may rest from their labors (Rev. xiv. 13). The Spirit and the bride sav, Come (Rev. xxil. 17). They made their heart adamant, that they should JT. ;')l] DOCTRINE OF THE LORD 169 not hear the law or the words which Jehovah hath seat in His Spirit by the hand of the prophets (Zech. vii. 12). The spirit of Elijah came upon Elisha (2 Kings 1L 15). John went before in the spirit and power of Elijah (Luke i. 17). Elizabeth was tilled with the Holy Spirit and prophesied (Luke i. 41). Zacharias, filled with the Holy Spirit, prophe- sied (Luke i. GT). David said in the Holy Spirit, The Lord said to my Lord, Sit at My right hand (Mark xii. 3G). The testimony of Jesus is the spirit of prophecy (Rev. xix. 10). As, therefore, by the " Holy Spirit" there is meant, specifically, the Lord as to Divine wisdom, and derivatively as to Divine truth, it is evident why it is said of the Holy Spirit that it enlightens, teaches, inspires, 52. vi. Jehovah Himself (that is, the Lord) spoke the Word through the prophets. We read of the prophets that they were in vision, and that Jehovah spoke to them. When they were in vision they were not in the body, but in their spirit, in which state 170 DOCTRINE OF THE LORD [n. 52 they saw things such as are in heaven. But when Jehovah spoke to them, they were in the body, and heard Him speaking. These two states of the prophets should be care- fully distinguished. In thei. state of vision, the eyes of their spirit were opened, and those of their body shut, and they then seemed to themselves to be carried from place to place, the body remaining in its own place. In this state, at times, were Ezekiel, Zechariah, Daniel, and John when he wrote the Revelation ; and it is then said that they were "in vision," or" in the spirit." Thus Ezekiel says : — The spirit lifted me up, and brought me into Chaldea to the captivity, in the vision of God, in the Spirit of God ; thus went up above me the vision which 1 saw (xi. 1, 24). He says too, That the spirit took him up, and he heard be- hind him an earthquake, and other things (iii. 12, 14). Also that the spirit lifted him up between the earth and the heaven, and brought him in the N. 52] D0CTK1XE OV III I LORD 171 visions of God to Jerusalem, anil he saw abomi- nations (viii. 3, etc.). In like manner in the vision of God, or in the spirit, he saw The four living creatures, which were cherubs (i. and x.). And also the new earth and the new temple, and an angel measuring them (xl. to xlviii.). That he was then in tin; visions of God, he says in xl. 2; and that the spirit took him up, in xliii. 5. The case was the same with Zechariah, in whom at the time there was an angel, When he -saw a man riding among the myrtle- trees (Zech. i. 8, etc.). When he saw four horns, and afterwards a man who had a measuring line in his hand (i. 18 ; ii. 1). Whet) hesaw Joshua the high priest (iii. 1, etc.). When he saw a lampstand, and two olive-trees (iv. 2, 3). When he saw a flying roll, and an ephah (v. 1, 6). And when he saw four chariots going out be- tween two mountains, and horses (vi. 1, etc.). In a similar state was Daniel, 172 DOCTRINE OF THE LORD [k. 52 When he saw four beasts coming up out of the sea (Dan. vii. 3). And when he saw the combats of the ram and the he-goat (viii. 1, etc). That he saw these things in visions, is stated in vii. 1, 2, 7, 13 ; viii. 2 ; x. 1, 7, 8. That the angel Gabriel was seen by him in vision, and spoke with him, is stated in ix. 21, 22. The case was the same with John when he wrote the Revelation, who says, That he was in the spirit on the Lord's day (Rev. i. 10). That he was carried away in the spirit into the wilderness (xvii. 3). Into a high mountain in the spirit (xxi. 10). That he saw horses in vision (ix. 17). And elsewhere that he saw the things which he described, thus in spirit, or in vision (i. 12 ; iv. 1 ; v. 1 ; vi. 1 ; and in every other chapter). 53. As to the Word itself, however, it is not said in the Prophets that they spoke it from the Holy Spirit, but that they spoke it from Jehovah, from Jehovah of Armies, from the Lord Jehovih ; for we read " the Word of Jehovah came unto me," "Je- N. 53] DOCTRINE OF THE LORD 173 hovali said unto me,'' and very frequently " Jehovah said," and " the word (dictum) of Jehovah." And, as the Lord is Jehovah, as has been shown above, it follows that all tin- Word has been spoken by Him. That no one may doubt this to be the case, I will give the references, in Jeremiah only, to the places where these four expressions occur : — Jer. i. 4, 7, 1 1-14, 19 ; ii. 1-5, 9, 19, 22, 29, 31; iii. 1, 6, 10, 12, 14, 16; iv. 1, 3, 9, 17, 27; v. 11, 14, 18, 22, 29; vi. 6, 9, 12, 15, 16, 21, 22; vii. 1, 3, 11, 13, 19-21 ; viii. 1, 3, 12, 13; ix. 3, 7, 9, 13, 15, 17, 22, 24, 25; x. 1, 2, 18; xi. 1, 6, 9, 11, 17, 21, 22; xii. 14, 17; xiii. 1, 6, 9, 11-15, 25; xiv. 1, 10, 14, 15; xv. 1-3, 6, 11, 19, 20; xvi. 1, 3, 5, 9, 14, 16 ; xvii. 5, 19, 20, 21, 24 ; xviii. 1, 5, 6, 11, 13; xix. 1, 3, 6, 12, 15; xx. 4 ; xxi. 1, 4, 7, 8, 11, 12; xxii. 2, 5, 6, 11, 16, 18, 24, 29, 30 ; xxiii. 2, 5, 7, 12, 15, 24, 29, 31, 38 ; xxiv. 3, 5, 8 ; xxv. 1, 3, 7-9, 15, 27- 29,32; xxvl 1, 2, 18; xxvii. 1, 2,4,8, 11, 16, 19, 21, 22; xxviii. 2, 12, 14, 16; xxix. 4, 8, 9, 16, 19-21, 25, 30v32; xxx. 1-5, 8, 174 DOCTRINE OF THE LORD [n. ">3 10-12, 17, 18 ; xxxi. 1, 2, 7, 10, 15-17, 23, 27, 28, 31-38 \ xxxii. 1, 6, 14, 15, 25, 26, 28, 30, 36, 42; xxxiii. 1, 2, 4, 10-13, 17, 19, 20, 23, 25; xxxiv. 1, 2, 4, 8, 12, 13, 17, 22; xxxv. 1, 13, 17-19; xxxvi. 1, 6, 27, 29, 30 ; xxxvii. 6, 7, 9 j xxxviii. 2, 3, 17 ; xxxix. 15-18 ; xl. 1 ; xlii. 7, 9, 15, 18, 19; xliii. 8, 10 ; xliv. 1, 2, 7, 11, 24-26, 30; xlv. 1, 2, 5; xlvi. 1, 23, 25, 28; xlvii. 1; xlviii. 1, 8, 12, 30, 35, 38, 40, 43,44, 47; xlix. 2, 5-7, 12, 13, 16, 18, 26, 28, 30, 32, 35, 37-39 ; 1. 1, 4, 10, 18, 20, 21, 30, 31, 33, 35, 40 ; li. 25, 33, 36, 39, 52, 58. These from Jeremiah only. All the other prophets speak in the same way, and none say that the Holy Spirit has spoken, or that Jehovah has spoken to them by means of the Holy Spirit. 54. From all this then it is evident that Jehovah (who is the Lord from eter- nity) spoke through the prophets ; and that where the Holy Spirit is mentioned, it is the Lord Himself. It follows that Ctod is ONE IN BOTH PERSON AND ESSENCE, AND THAT THIS GOD IS THE LORD. N. 66] DOCTRINE OF THE LORD 175 XI. The Doctrine of the Athanasian Creed agrees with the Truth, pro- vided THAT BY A TRINITY OF PER- sons is understood a trinity of Person, and that this Trinity is in the Lord. 55. The recognition by Christians of three Divine Persons, and thus as it were of three Gods, has arisen from there being in the Lord a Trine, one of which is called the Father, the second the Son, and the third the Holy Spirit. This Trine is also referred to in the Word under, distinct names ; just as we refer by distinct names to soul, to body, and to that which proceeds from them, which, however, taken together, form a one. In the sense of the letter the Word is of such a nature that things which form a one it distinguishes from each other as if they did not form a one. This is why Jehovah (who is the Lord from eternity) is sometim* called " Jehovah," sometimes 176 DOCTRIXE OF THE LORD [N. 55 " Jehovah of Armies," sometimes " God," sometimes "the Lord;" and at the same time He is called " Creator," " Saviour," " Redeemer," and " Former," and even " Shaddai ;" and His Human which He assumed in this world, " Jesus," " Christ," " Messiah," « Son of God," " Son of man ;". and, in the Word of the Old Testament, " God," " Holy One of Israel," " Jehovah's Anointed," "King," "Prince," "Coun- selor," " Angel," " David." [2] In conse- quence of this feature of the Word in the sense of the letter (that it speaks of as many those who really form a one) Chris- tians, who at first were simple folk, and understood everything in accordance with the literal import of the words, discrimi- nated the Divinity into three Persons. On account of their simplicity this was permit- ted, but in such a manner that they should believe the Son to be Infinite, Uncreate, Almighty, God, and Lord, altogether equal to the Father ; and that they should also believe that these are not two, or three : but N. 56] DOCTRINE OF THE LORD 177 one in essence, majesty, and glory, and there- fore in Divinity. [3] They who believe this in simplicity in accordance with doctrine, and do not confirm themselves in the idea of three Gods, but of the three make a one, after death are taught by the Lord by means of angels that He Himself is that one God, and that Trine. And this teaching is re- ceived by all who come into heaven ; for no one can be admitted into heaven who thinks of three Gods, however much he may say One ; for the life of the whole heaven, and the wisdom of all the angels, are founded upon the acknowledgment and consequent confession Of one God, and upon the faith that this one God is also Man, and that He is the Lord, who is at once both God and Man. [4] From all this it is evident that it w;is of Divine permission that Christians at first received the doctrine of three Per- sons, provided that they at the same time received the idea that the Lord is God, Infi- nite, Almighty, and Jehovah. For unless they had received this too, it would have 12 178 DOCTRINE OF THE LORD [n. 55 been all over with the church, because the church is the church from the Lord ; and the eternal life of all is from the Lord, and from no other. [5] That the church is the church from the Lord is evident from this alone, that the whole Word from beginning to end treats solely of the Lord, as was shown above ; and that we mu?t believe in Him, and that they who do not believe in Him have not eternal life, but that the anger of God abideth on them (John iii. 36). [6] Now as every one sees in himself that if God is one, He is one in both Person and Essence (for no one thinks differently, or can think differently, while thinking that God is one), I will here cite the whole of the Creed which takes its name from Athana- sius,and will afterwards show that all things said therein are true, provided that instead of a trinity of Persons there is understood a trinity of Person. 56. The Creed is as follows : — Whosoever will be saved, before all things it is necessary that he hold the Oatholic (other authori- N. 56] DOCTRINE OF THE LORD 179 ties say, Christian) Faith , which faith, except every one do keep whole and undefiled, without douht he shall perish everlastingly. And the Cath- olic (others say, Christian) Faith is this : That we worship one God in Trinity, and the Trinity in I 'nity. neither confounding the persons, nor divid- ing the substance (others say, essence). For there is one person of the Father, another of the Son, and another of the Holy Spirit ; but the Godhead of tlu^ Father, of the Son, and of the Holy Spirit, is all one, the glory equal, the majesty coeternal. Such as the Father is, such is the Son, and such Is the Holy Spirit. The Father uncreate, the Son uncreate, and the Holy Spirit uncreate. The Fa- ther incomprehensible (irtfnitus), the Son incom- prehensible (ijtfinitus), and the Holy Spirit incom- prehensible (ii\finitus). The Father eternal, the Son eternal, and the Holy Spirit eternal : and yet there are not three eternals, but One Eternal : as also t here are not three incomprehensibles (infiniti), inn- three uncreates ; but one uncreate, and one incomprehensible (ivfinitus). So likewise the Fa- ther is almighty, the Son almighty, and the Iloly Spirit almighty ; and y suffered for our salvation, descended into hell, rose again the third day from the dead. He ascended into heaven, He sitteth on the right hand of the Father, God Almighty, from whence He shall come to judge the quick and the dead. At whose coming all men shall rise again with their bodies, and shall give account for their own works. And they that have done good shall go into life ever- lasting, and they that have done evil into ever- lasting fire. 182 DOCTRINE OF THE LORD [x. 57 57. That all things of the Creed are true in so far as its verbal expressions are con- cerned, provided that instead of a Trinity of Persons there is understood a Trinity of Person, will be seen if we transcribe it again, with this latter trinity substituted in it. A Trinity of Person is this : That the Lord's Divine is the Father, the Divine Hu- man the Son, and the proceeding Di- vine the Holy Spirit. When this trinity is understood, the man can both think of and say One God ; but who fails to see that otherwise he cannot but think of three Gods? Athanasius himself saw this, and this is why there were inserted these words : — As we are compelled by the Christian verity to acknowledge every person by himself to be God and Lord ; so are we forbidden by the Catholic re- ligion (or, by the Christian faith) to say (or name) three gods or three lords. This amounts to saying, "Although it is allowable, by the Christian. verity, to ac- knowledge, or think of, three Gods and Lords, yet it is not allowable, by the Chris- N. 57] DOCTKINK OF THE LORD 183 tian faith, to say or name more than one God and one Lord." And yet it is acknowl- edgment and thought which conjoin man with the Lord and heaven, and not mere speech. Besides, no one can comprehend how the Divine, which is one, can be di- vided into three Persons, each of whom is God, for the Divine is not divisible. And to make the three one through the essence or substance does not take away the idea of three Gods, but merely conveys an idea of their unanimity. 58. That in so far as its verbal expres- sions are concerned, all things of this Creed are true, provided that instead of a Trinity of Persons there is understood a Trinity of Person, is evident from the same when re- written in this form : — Whosoever will be saved, it is necessary that he hold this Christian Faith ; and the Christian Faith is, that we worship one God in Trinity, and Trinity in Unity, not confounding the Trine of Person, nor dividing the Essence. The Trine of one Person is what is called the Father, Son, and Holy Spirit. The Divinity of the Father, Son, 184 DOCTRINE OF THE LORD [n. 58 and Holy Spirit is one and the same, the glory and majesty equal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father is uncreate, the Son uncreate, and the Holy Spirit uncreate. The Father is infinite, the Son infinite, and the Holy Spirit infinite. And yet there are not three infinites, nor three uncre- ates, but one Uncreate, and one Infinite. So likewise the Father is Almighty, the Son Al- mighty, and the Holy Spirit Almighty ; and yet there are not three almighties, but one Almighty. So the Father is God, the Son is God, and the Holy Spirit is God ; and yet there are not three gods, but one God. So likewise the Father is Lord, the Son is Lord, and the Holy Spirit is Lord ; and yet there are not three lords, but one Lord. For as by the Christian verity we acknowledge a trine in one Person, who is God and Lord, so by the Christian faith we can say one God and one Lord. The Father is made of none, neither created, nor born ; the Son is of the Father alone, not made, nor created, but born ; the Holy Spirit is of the Father and of the Son, not made, nor created, nor born, but proceeding. So there is one Father, not three Fathers ; one Son, not three Sons ; one Holy Spirit, not three Holy Spirits. And in this Trinity none is greatest or least, but they are altogether equal. So that in all things, as is aforesaid, the Unity in Trinity, and Trinity in Unity, is to be worshiped. N. 59] DOCTRIXE OF THE LORD 185 59. So far in the Creed as to the Trin- ity and Unity of God. The Creed then treats of the Lord's assumption of the Hu- man in the world, called the Incarnation. Everything said in the Creed on this point also is true, provided we make a clear dis- tinction between the human from the mother in which the Lord was when in a state of humiliation or emptying out (exinonit'o) [see Isa. liii. 12], as when He suffered temp- tations and the cross ; and the Human from the Father, in which He was when in a state of glorification or unition. For in the world the Lord assumed a Human conceived of Jehovah (who is the Lord from eternity), and born of the virgin Mary; so that He had both a Divine and a human, a Divine from His Divine from eternity, and a hu- man from the mother Mary in time ; but this latter human He put off, and put on a Human that was Divine. This Human is what is called the Divine Human, and is meant in the Word fcy the '• Son of God." When therefore the things first said in the 186 DOCTRINE OF THE LORD [n. 59 Creed about the Incarnation are understood of the maternal human (in which the Lord was when in a state of humiliation), and the things that follow, of the Divine Hu- man (in which He was when in a state of glorification), all things there are in agree- ment. With the maternal human (in which the Lord was when in a state of humilia- tion) agree the following statements, that come first in the Creed : — That Jesus Christ was God and Man, God of the Substance of the Father, and Man of the sub- stance of the mother, born in the world ; perfect God and perfect Man, of a rational soul and human body consisting ; equal to the Father as touching the Godhead, but inferior to the Father as touching the manhood. That this manhood was not converted into the Godhead, nor commixed therewith ; it being put off, and the Divine Human assumed in its place. With the Divine Human (in which He was vphen in a state of glorification, and is now to eternity) agree the following words in the Creed : — N. 69] DOCTRINE OF THE LORD 187 Although our Lord Jesus Christ, the Son of God, be God and Man, yet he is not two, but one Christ ; yea, lie is altogether one, for he is one person ; for as the reasonable soul and body are one man, so God and Man are one Christ. 60. That in the Lord, God and Man (as is said in the Creed) are not two, but one Person, yea, altogether one, as soul and body are one, is clear from many things said by the Lord Himself, as that the Father and He are one ; that all things of the Fa- ther are His, and all His the Father's ; that II < is in the Father, and the Father in Him ; that all things are given into His hand; that He Has all power ; that He is the God of heaven and earth ; that whosoever be- lieves in Him has eternal life ; and further from its being said of Him that He was taken up into heaven as to both the Divine and the Human, and that, with respect to both, He sits on the right hand of God, which means that He is Almighty: not to repeat many passages of the Word treating of His Divine Human which are copiously 188 DOCTRINE OF THE LORD [n. 60 quoted above, and all of which bear wit- ness that God is One in both Person and Essence ; that the Trinity is in hlm ; and that this god is the lord. 61. The reason why these truths rela- tive to the Lord are now for the first time made publicly known, is that it has been foretold in the Revelation (chapters xxi. and xxii.) that a New Church, in which this doc- trine will hold the chief place, is to be instituted by the Lord at the end of the former church. It is this Church which is meant by the "New Jerusalem," and no one can come into it who does not acknowl- edge the Lord as the God of heaven and earth. This I can declare — that the uni- versal heaven acknowledges the Lord alone ; and that no one who does not acknowledge Him is admitted into heaven; for heaven is heaven from the Lord. It is precisely this acknowledgment from love and faith which causes all there to be in the Lord and the Lord in them, as the Lord Him- self teaches in John : — N. 6l] DOCTRINE OF THE LORD 189 In that day ye shall know that I am in My Fa- ther, and ye in Me, and I in you (xiv. 20). Abide in Me, and I in you. I am the vine, ye are the branches ; he that abideth in Me and I in him, the same bringeth forth much fruit, for with- out Me ye can do nothing ; if any one abide not in Me, he is cast forth (xv. 4-6 ; xvii. 22, 23). The reason why this has not been previously- seen from the Word, is that if it had been previously seen it would not have been re ceived, because the Last Judgment had not been effected. Before that event the power of hell prevailed over the power of heaven, and as man is in the midst between the two, it is evident that the devil (which is hell) would have plucked it out of men's hearts, and would also have profaned it. But this state of power on the part of hell was completely broken by the Last Judg- ment, which has now been executed. Since that Judgment — thus now — every man who craves to be enlightened and wise can be so. (On this subject see the work on Heaven and Hell, n 589-596, 597-603 ; and also that on the Last Judgment, n. 65-72, 73, 74.) 190 DOCTRINE OF THE LORD [N. 62 XII. By the "New Jerusalem" (spoken of in the Revelation) is meant a New Church. 62. In the Revelation, after a description of the state of the Christian Church as it would be at its end, and as it now is,* and after those of that church who are signi- fied by the false prophet, the dragon, the harlot, and the beasts, are said to have been cast into hell, it is added : — I saw a new heaven and a new earth, for the former heaven and the former earth were passed away. And I John saw the Holy City New Je- rusalem coming down from God out of heaven. And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, their God. And He that sat upon the throne said, Behold, I make all things new. And He said unto me, Write, for these words are true and faithful (Ben xxi. 1-3, 5). * Th?'- is, in 1763. [Tr.] N. 62] DOCTRINE OF THK LORD 19i By the "new heaven," and by the " new earth," which John saw, after the former heaven and the former earth had passed away, is not meant a hew starry and at- mospheric heaven such as appears before tin- eyes of men, nor a new earth such as that on which men dwell ; but there is meant a newness of the church in the spirit- ual world, and a newness of the church in the natural world. As a newness of the church in both worlds, spiritual and nat- ural, was effected by the Lord when He was in this world, a like prediction had been made in, the Prophets, namely, that a new heaven and a new earth would then come into existence (as in faa. lxv. 17; lxvi. 22, and elsewhere), which cannot possibly mean a heaven visible to the eyes, and an earth habitable by men. By the term spirit- H n ! world is meant the world where angels and spirits dwell, and by the term natural world is meant the world where men dwel 1 . That a newness of the church in the spirit- ual world has been recently effected, and 192 DOCTRINE OF THE LORD [n. 62 that a newness of the church in the natural world will be effected, has been partly shown in the little work on the Last Judgment, and will be shown more fully in the Continua- tion of that work. 63. By the "Holy City Jerusalem" is meant this New Church as to doctrine, and therefore it was seen coming down from God out of heaven, for the doctrine of genu- ine truth comes to us from the Lord through heaven, and from no other source. As the Church in respect to doctrine is meant by the City New Jerusalem, it is said : — Prepared as a bride adorned for her Husband (verse 2) ; and afterwards, There came unto me one of the seven angels, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife ; and he carried me away in the spirit to a great and high mountain, and showed me that great city, the Holy Jerusalem, descending out of heaven from God (verses 9, 10). N. 98] DOCTRINE OF THE LORD 193 That by " bride" and " wife" is meant the church, when the Lord is meant by " bride- groontV and "huskind," is well known. The church is a ■• bride" when she is de- sirous to receive the Lord ; and a " wife," when she does receive Him. That the Lord is meant by " her Husband" is evident ; for it is said, "the bride the Lamb's wife." 64. The reason why " Jerusalem" means the church as to doctrine, is that there and at no other place in the land of Canaan were the temple and altar, the offering of sacri- fices, and therefore the Divine worship; and for this reason the three yearly feasts were celebrated there, to which every male in the whole country was commanded to go. This is why " Jerusalem" signifies the church in respect to worship, and therefore as to doc- trine — for worship is prescril)ed in doctrine, and is performed according to it. An ad- ditional reason is *"hat the Lord was present in Jerusalem, and taught in its temple, and afterwards glorified His Human there, lie- sides, "city" iu the spiritual sense of the 13 194 DOCTRINE 81 THE LORD [n. 64 Word signifies doctrine, and therefore "holy city" signifies the doctrine of Divine truth from the Lord.* [2] That by "Jerusa- lem" is meant the church as to doctrine, is further evident from other passages in the Word, as from these : — For Zion's sake I will not hold my peace, and for Jerusalem's sake I will not rest, until the right- eousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. Then shall the nations see thy righteousness, and all kings thy glory ; and thoushalt be called by a new name, which the mouth of Jehovah shall name ; and thou shalt be a crown of ornament in the hand of Jehovah, and a kingdom's diadem in the hand of thy God ; for Jehovah shall delight in thee, and thy land shall be married. Behold, thy salvation cometh ; behold, His reward is with Him ; and they * That by " city" in the "Word is signified the doctrine of the church and of religion, may be seen in the Areann C(slestia(n.4m, 2449, 2943, 3216, 4492,4493). That by the gate of a city is signified the doctrine by means of which there is entrance into the church (n. 2943, 4477, 4478). That on this account the elders sat in the gate of the city, and judged, ibid. That " to go out of the gate" is to fall back from doctrine (n. 4492, 4-193). That in heaven cities and palaces are presented representatively when angels and spirits are conversing about doctrinal matters (n. 3216). N. C,4] DOCTKIXK OK Till! LOBS 195 shall call them the holy people, the redeemed of Je- hovah ; and thoushaltbe called, A city sought out, not forsaken (Isa. lxii. 1-4, 11, 12). This whole chapft t treats of the Lord's ad- vent, and of a New Church to be set up by Him. This New Church is here meant by " Jerusalem called by a new name which the mouth of Jehovah shall name," and which shall be " a crown of ornament in the hand of Jehovah, and a kingdom's diadem in the hand of God," and in which Jeho- vah shall " delight," and which shall be called "a city sought out, not forsaken." These words cannot possibly mean the Je- rusalem in which were the Jews at the time of the Lord's coming into the world, for that city was of a wholly contrary char- acter, and might rather be called Sodom, as indeed it is called in Rev. xi. 8; Isa. iii. 9; Jer. xxiii. 14; Ezek. xvi. 46, 48. [3] Again in Isaiah : — Behold, I create a new heaven and a new earth, and the former shall not be remembered : be ye glad and rejoice to eternities in that which I cre- ate ; for behold I create Jerusalem a rejoicing, and 190 DOCTRINE OF THE LORD [n. 64 her people a gladness, that I may rejoice over Jerusalem, and be glad over My people. Then shall the wolf and the lamb feed together ; they shall not do harm in all the mountain of My holi- ness (lxv. 17-10, 25). This chapter also treats of the Lord's ad- vent, and of a church to be set up anew by Him. This church was not set up anew among those who were in Jerusalem, but among those outside of it, so that it is this church which is meant by the Jerusalem that should be to the Lord a rejoicing, and whose people should be to Him a gladness, and where also the wolf and the lamb should feed together, and where they should do no harm. Here, too, it is said, just as in the Revelation, that the Lord will " create a new heaven and a new earth," the meaning be- ing similar ; and it is added that He will " create Jerusalem." [4] In .another place in Isaiah : — Awake ! awake ! put on thy strength, O Zion ; put on thy beautiful garments, Jerusalem, the holy city, for henceforth there shall no more come N. 64] DOCTl.INi: OK TIIK LORD 197 into thee the unrimuncised and the unclean. Shake thyself from the dust, arise, and sit down, O Jerusalem. My people shall know (cognoscet) My name in that day, for I am He that doth speak, behold it is I. Jehovah hath comforted His peo- ple : He hath redeemed Jerusalem (hi. 1, 2, 6, 9). This chapter also treats of the Lord's ad- vent, and of the church to be set up anew by Him ; so that by the Jerusalem into which tin- unciroumcised and the unclean should no more come, and which the Lord should redeem, is meant the church ; and by " Je- rusalem the holy city," the church as to doc- trine from the Lord. [5] In Zephaniah : — Shout, O daughter of Zion ; be glad with all the heart, daughter of Jerusalem ; the King of Israel is in the midst of thee ; fear evil no longer : He will be glad over thee with joy, He will rest in thy love. Ho will exult over thee with a shout : I will make you a name and a praise to all the people of the earth (iii. 14-17, 20). Here in like manner it treats of the Lord and of a church from Him, over Which " the King of Israel" (who is the Lord) will be glad with joy, will exult with a shout, and 198 DOCTRINE OF THE LORD [n. 64 in whose love He will rest, and whose mem- bers He will make a name and a praise to all people of the earth. [6] In Isaiah :— Thus saith Jehovah thy Redeemer, and thy Former, saying to Jerusalem, Thou shalt be in- habited ; and to the cities of Judah, Ye shall be built (xliv. 24, 26). In Daniel: — Know (Scito) and perceive that from the going forth of the word even to the restoring and the building up of Jerusalem, even to Messiah the Prince, shall be seven weeks (ix. 25). It is evident that here also " Jerusalem" means the church, because this was indeed restored and built by the Lord, but not the Jerusalem that was the residence of the Jews. [T] " Jerusalem" means a church from the Lord in the following passages also. In Zechariah : — Thus saith Jehovah, I will return to Zion, and I will dwell in the midst of Jerusalem ; whence Jerusalem shall be called the city of truth ; and the mountain of Jehovah Zebaoth, the mountain of holiness (viii. 3, 20-23). Iff. 64] DOCTRINE OF THE LORD 199 In Joel : — Then shall ye know that I am Jehovah your God, dwelling in Zion, the mountain of holiness ; and Jerusalem shall be holiness : and it shall come to pass in that day that the mountains shall drop new wine, and the hills shall flow with milk, and Jerusalem shall abide from generation to genera- tion (iii. 17--M»). In I s< i ia]) ; — In that day shall the shoot of Jehovah be for ornament and glory ; and it shall come to pass that he that is left in Zion, and he that remain- eth in Jerusalem shall be called holy ; even every one that is written for life in Jerusalem (iv. 2, 3). In Mica?. :-r- In the latter days it shall come to pass that the mountain of the house of Jehovah shall be estab- lished in the head of the mountains ; for doctrine shall go forth out of Zion, and the word of Jeho- vah from Jerusalem : unto thee shall come the former kingdom, the kingdom of the daughter of Jerusalem (iv. 1, 2, 8). In Jcrruiiult : — At tnat time they shall call Jerusalem the throne of Jehovah ; and all nations shall be gathered to 200 DOCTRINE OF THE LORD [n. 64 the name of Jehovah to Jerusalem ; neither shall they walk any more after the confirmation of their evil heart (iii. 17). In Isaiah : — Look upon Zion the city of our set feast ; thine eyes shall see Jerusalem a quiet habitation, a tab- ernacle that shall not be scattered ; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be plucked away (xxxiii. 20). Besides other passages, as Isa. xxiv. 23 ; xxxvii. 32; lxvi. 10-14; Zech.. xii. 3, 6, 8, 9, 10; xiv. 8, 11, 12, 21 ; Mai. iii. 1, 4 ; Ps. cxxii. 1-7 ; cxxxvii. 5, 6. [8] That in these passages " Jerusalem" means the church which was to be set up anew by the Lord, and which actually was set up anew by Him, and not the Jerusalem in the land of Canaan that was inhabited by the Jews, is evident from those pas- sages in the Word where it is said of the latter Jerusalem that it should utterly per- ish and be destroyed ; as Jer. v. 1 ; vi. 6, 7 ; vii. ] 7, 20, etc. ; viii. 5-7, etc. ; ix. 10, 11, 13, etc. ; xiii. 9, 10, 14 ; xiv. 16 ; Lam. X. 84] !►<" THINK 01 THE LORD 201 i. 8, 9, 15/17; Ezek. iv. 1 to end; v. 9 to end; xii. 18, 19; xv. 6-8; xvi. 1 to end; xxiii. 1-49; Matt, xxiii. 33, 37, 39; Lake xix. 41-44; xxi. 20-22 ; xxiii. 28-30; and in many other places. 65. In the Revelation occur the words, A Nkw Hi:ayi;\ and a New Eakth ; and afterwards, Behold I make all Things New, which mean nothing else than that in the church now to be set up anew by the Lord The Doctrine will he Xkw. This doctrine did not exist in the former church, the reason of which is that if it had, it would not have been received, be- cause the Last Judgment had not then been executed, and previous to that Judgment the power of hell prevailed over the power (if heaven, so that if the doctrine had beea given ln't'ore, i-ven from the Lord's mouth, it would not have remained with men ; nor does it at this day remain except with those who approach the Lord alone, and acknowl- edge Him as the God of heaven and earth. (See above, at n. 61.) This same doctrine 202 DOCTRINE OF THE LORD [n. 65 had indeed been given in the "Word ; but as not long after its setting up anew the church was turned into Babylon, and afterwards, with others, into Philistia, that doctrine could not be seen from the Word, for the church sees the Word from the principles of its religion and from its doctrine, and in no other way. The new things contained in the present little work are, in general, as follows : — i. God is one in Person and Essence, and this God is the Lord. ii . All Holy Scripture treats of Him alone. iii. He came into the world to subdue the hells, and to glorify His Human ; and He accomplished both by admitting temp- tations into Himself, and did so fully by the last of them which was the passion of the cross. Thereby He became the Re- deemer and Saviour ; and thereby merit and righteousness are His alone. iv. The statement that He " fulfilled all things of the law"' means that He fulfilled ail things of the Word. DOCTRINE OF THE LORD 203 v. By the passion of the cross He did not take away sins, but bore them as the Prophet, that is to say, He suffered that there should be represented, in Himself, the church in respect to its maltreatment of the Word. vi. The imputation of His merit is not anything at all unless thereby is meant the forgiveness of sins after repentance. These things are contained in this little work. In those which follow it, which are to be Concerning the Holy Scripture, Con- cerning the Doctrine of Life, Concerning Fn'tth , and Concerning the Divine Love and tln> Divine Wisdom, still other new things will be seen. the doctrim: OF THE NEW JERUSALEM CONCKKNIMi I1IK HOLY SCRIPTURE BY EMANUEL SWEDENBORG Originally published in Amsterdam in the year 1763 rilANSI.ATKIl KUlIM THK OHIOINAI, I.AT1N AND EDITH) HY THE RKV. JOHN FAII.KNKR POUTS, B.A. Lond. NEW YORK THK AMERICAS s\VI.I>KM$ORO PRINTING AND im BUSHING BOGIST1 3 \S KM Twl NTY-NlNTH STREET 1919 PREFATORY NOTES BY THE TRANSLATOR The Doctrine concerning the Holy Scrip- ture was originally published by Emanuel Swi'nborg in the city of Amsterdam, in the year 1763, in large quarto, and in the Latin language. The work was first translated into Eng- lish by Mr. Peter Provo, an apothecary in London, and was published by the Theo- sophical Society in the year 1786, the printer being Mr. Robert Hindmarsh. It has since appeared in many editions, and has also been translated into French, Swed- ish, Danish, German, Italian, and other languages. The Translator has been assisted in his labors by a circle of Critics, including the Rev. Samuel 'M. Warren, the Rev. Philip Cabell, the Rev. James Reed, and Marston iii IV PREFATORY NOTES Niles, Esq., who have rendered invaluable assistance, and who have contributed in a signal manner to the perfection and accu- racy of the work done. Previous translations have also been largely consulted, and many valuable things have been selected from them. In the following translation no attempt has been made to furnish materials for a new translation of the English Bible or of any part of it. In such a work as this, which is largely expository of the internal sense of the Word, and which was origi- nally written in the Latin language, it is manifestly of the first importance that the English reader should in so far as possible be put in possession of the very words on which the exposition is based. What we do here is to translate the Latin of Sweden- bor s-i i in. -j: •Compiled by the Translator. vii Vlll CONTENT8 IV. Divine Truth w the Sense of the Let- ter of the Word is in its Fullness, in its Holiness, and in its Power (n. 37-49). V. The Doctrine of the Church is to be drawn from the sense of the letter of the Word, and is to be confirmed THEREBY (n. 50-61). i. The Word cannot be understood without doctrine (n. 50). ii. Doctrine must be drawn from the sense of the letter of the Word, and be confirmed thereby (n. 53). iii. The genuine truth which must be of doctrine appears in the sense of the letter to none but those who are in enlightenment from the Lord (n. 57). VI. By means of the Sense of the Letter of the Word there is conjunction with the Lord and association with the Angels (n.. 62-08). VII. The Word is in all the Heavens, and is the Source of Angelic Wisdom (n. 70-75). VIII. The Church is from the Word, and is such as is its understanding of the Word (n. 76-79). CONTENTS IX IX. There is a Marriage of the Lord and the Church and a derivative Mar- riage of Good and Truth in each and everything of the word (n. 80-90). X. It is possible for Heresies to be Drawn from the Sense of the Letter ok the Word, but it is hurtful to confirm them (n. 91-97). XI. The Lord came into the world to ful- fill ALL THINGS OF THE WORD, AND THEREBY TO BECOME DlVINE TRUTH OR the Word even in Ultimates (n. 98- 100>. XII. Before the Word that is now in the WORLD THERE WAS A WORD WHICH IS lost (n. 101-108). XIII. The people outside the Church who ARE NOT IN POSSESSION OF THE WORD HAVE LIGHT BY ITS MEANS (n. 104-113). XIV. Without the Word no one would have KNOWl.KliliK OF A GOD, OF HEAVEN AND Hell, ok ok a Like after Death, and still less of the lord (n. 114-118). THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE HOLY SCRIPTURE The Holy Scripture or Word is Di- vine Truth itself. 1. It is in everybody's mouth that the Word is from God, is Divinely inspired, and is therefore holy ; and yet hitherto no one has known wherein it is Divine. For in the letter the Word appears like a common writ- ing, in a style that is strange, and neither so sublime nor so brilliant as apparently are the writings of the day. For this rea- son a man who worships nature as God, or in preference to God, and who consequently thinks from himself and what is proper to himself, and not from heaven from the Lord, may easily fall into error in respect to the 1 2 DOCTRINE CONCERNING [n. 1 Word, and into contempt for it, and while reading it may say to himself, What is this ? what is that? can this be Divine? could God, whose wisdom is infinite, speak in this manner ? wherein consists its holiness, and whence comes its holiness, except from re- ligious feeling and its consequent persua- sion? 2. 3>ut he who thinks in this way does not consider that Jehovah Himself, the God of heaven and earth, spoke the Word through Moses and the prophets, and that it must therefore be Divine truth itself, for what Jehovah Himself speaks can be noth- ing else. Nor does he consider that the Lord, who is the same as Jehovah, spoke the Word that is in the Gospels, much of it with His own mouth, and the rest from the spirit of His mouth, which is the Holy Spirit. This is why, as He Himself says, there is Life in His words, that He is the Light which enlightens, and that He is the Truth.* [2] * That Jehovah Himself spoke the Word through the prophets, has been shown in The Doctrine of the New Je- rusalem concerning the Lord (n. 52, 63). N. 2] Till: HoI.Y SCRIPTURE 3 That the words which the Lord Himself spoke in the Gospels are Life, is declared in John : — The words that I speak unto you, they are spirit, and they are life (vi. 03). Jesus said to the woman at Jacob's well, If thou knewest the gift of God, and who it is that saith to thee, Give Me to 'drink, thou wouldest ha\ •!• asked of Him, and He would have given thee living water. Whosoever drinketh of the water that I shall give him shall never*thirst ; but the water that I shall give him shall be in him a well of water springing up into eternal life (iv. 6, 10, 14). "Jacob's well" signifies the Word, as also in Deut. xxxiii. 28, for which reason the Lord sat there and conversed with the wo- man. And " water" signifies the truth that is in the Word. [3] Again in John :— If any man thirst, let him come unto Me, and drink. He that believeth in Me, as the Scripture hath said, out of his belly shall flow rivers of living water (vii. 37, 88). Peter said unto Jesus, Thou hast the words of eternal life (vi. 08). 4 DOCTRINE CONCERNING [n. 2 And: therefore the Lord says in Mark : — Heaven and earth shall pass away ; but My words shall not pass away (xiii. 31). The reason the Lord's words are "Life," is that He Himself is the "Life" and the " Truth," as He teaches in John : — I am the way, the -truth, and the life (xiv. 6). In the beginning was the "Word, and the Word was with God, and God was the Word ; in Him was life ; and the life was the light of men (i. 1, 4.) " The Word" here means the Lord as to Di- vine truth, in which alone there is life and there is light. [4] It is on this account that the Word, which is from the Lord and which is the Lord, is called A fountain of living waters (Jer. ii. 13 ; xvii. 13 ; xxxi. 9) : A fountain of salvation (Isa. xii. 3) : A fountain (Zech. xiii. 1) : A river of the water of life (Rev. xxii. 1). And it is said that The Lamb that is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters (Rev. vii. 17). N. 2] THE HOLY SCRIPTURK 5 Besides other passages where the Word is called the "Sanctuary'" and the "Taber- nacle" in winch the Lord dwells with man. 3. But the natural man cannot be per- suaded by these considerations to believe that the Word is Divine truth itself wherein are Divine wisdom and Divine life ; for he judges it by its style, and in this they do not appear. Yet the style of the Word is the Divine style itself, with which no other style, however sublime and excellent it may seem, is at all to be compared; for every other style is as darkness is to light. The style of the Word is such that there is holi- ness in every sentence, and in every word, and in some places in even the very letters. This is why the Word conjoins man with the Lord, and opens heaven. From the Lord proceed two things : Divine love, and Di- vine wisdom (or, what is the same, Divine good, and Divine truth, for Divine good is of His Divine love, and Divine truth is of His Divine wisdom), and in its essence the Word is both of these; and as it conjoins 6 DOCTRINE CONCERNING [n. 3 man with the Lord, and opens heaven, it follows that the man who reads it from the Lord, and not from himself alone, is filled by it with the good of love and the truths of wisdom ; his will with the good of love, and his understanding with the truths of wisdom. In this way man has life by means of the Word. 4. Therefore in order to remove all doubt as to such being the character of the Word, the Lord has revealed to me the Word's internal sense. In its essence this sense is spiritual, and in relation to the external sense, which is natural, is as soul is to body. This sense is the spirit which gives life to the letter; it can therefore bear witness to the Divinity and Holiness of the Word, and convince even the natural man, if he is will- ing to be convinced. N. 4] THE HOl.V s< KIl'TUKE II. In the Word there is a Spiritual Sense, hitherto unknown'. This subject shall be considered in the fol- lowing order: i. What the spiritual sense is. ii. This sense is in all things of the Word and in every single particular of it. iii. From this sense it is that the Word is divinely inspired, and is holy in every word. i v. Hitherto this sense has been unknown. v. Henceforth it will be imparted solely to him who from the Lord is in genuine truths. 5. i. What the sjylritual sense is. The spiritual sense of the Word is not that sense which shines forth from the sense of the letter while one is studying and un- folding the meaning of the Word with in- tent to confirm some tenet of the church. This is the literal sense of the Word. The 8 DOCTRINE CONCERNING [N 5 spiritual sense does not appear in the sense of the letter, being within it as the soul in the body, as thought in the eyes, and as ' affection in the face, which act as a one, like cause and effect. It is this sense chiefly which renders the Word spiritual, not for men only, but for angels also; and there- fore by means of this sense the Word gives communication with the heavens. 6. From the Lord proceed the Celes- tial, the Spiritual, and the Natural, one after another. That is called the Celestial which proceeds from His Divine love, and is Divine good; that is called the Spirit- ual which proceeds from His Divine wis- dom, and is Divine truth ; the Natural is from both, being their complex in the ulti- mate. The angels of the Lord's celestial kingdom, of whom is composed the third or highest heaven, are in that Divine which proceeds from the Lord that is called the Celestial, for they are in the good of love from the Lord. The angels of the Lord's spiritual kingdom, of whom is composed N. (>] THK HOLY SCRIPTUKE 9 the second or middle heaven, are in that Divine which proceeds from the Lord that is called the Spiritual, for they are in truths of wisdom from the Lord.* But the men of the church on earth are in the Divine Natural, which also proceeds from the Lord. From this it follows that the Di- vine in proceeding from the Lord to its ulti- mates descends through three degrees, and is named the Celestial, the Spiritual, and the Natural. The Divine which comes down from the Lord to men descends through these three degrees ; and when it has come down, it holds these three degrees contained within it. -Such is everything Divine, so that when it is in its ultimate degree it is in its fullness. Such is the Word : in its ultimate sense it is natural, in its interior sense it is spiritual, and in its inmost sense it is celestial; and in each sense it is Di- vine. That such is the nature of the "WOni • That there are two kingdoms of which the heavens consist, one of which is called the celestial kingdom. :m< KIl'TURE 11 8. As therefore the Word interiorly is spiritual and celestial, it is written exclu- sively by correspondences. And what is thus written is in its ultimate sense written in a style such as is that of the Prophets and Evangelists, which, although it may ajijicur common, yet conceals within it Di- vine and all angelic wisdom. 9. ii. The spirit mil teuak it in all thing* of the Word, and in entry single particular of it. This cannot be better seen than by examples, such as the following. .John says in the Iienliit'um : — I saw heaven opened, and behold a White horse, and He that, sat, upon him was called Faithful and True, and in righteousness He doth judge ami make war. His eyes were as a flame of fire, and on His head were many crowns, and He had a name written that no man knew but Hfl Himself, and lie was clothed with a vesture flipped in blood, and ULs name is called The Wokd ok (ion. And His armies in heaven followed Him upon white horses, clothed in fine linen, white and clean. And He hath on His vesture and on His thigh a name Written, Kin«. <>i kin-;- \m> Loud <>y LORDS. And I saw an angel standing in the sun, and he cried 12 DOCTRINE CONCERNING [N. 9 with a loud voice, Come and gather yourselves together to the great supper, that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, and small and great (xix. 11-18). What these things signify cannot be known except from the spiritual sense of the Word, and no one can know the spiritual sense ex- cept from a knowledge of correspondences, for all the above words are correspondences, and not one word there is without meaning. The knowledge of correspondences teaches what is signified by the white horse, what by Him who sat thereon, what by His eyes that were as a flame of fire, what by the crowns that were upon His head, what by His vesture dipped in blood, what by the white linen in which they were clothed who were of His army in heaven, what by the angel standing in the sun, what by the great supper to which they should come and gather themselves, and what by the flesh of kings, and captains, and others, which they N. 9] THE HOLY 8CRIPTURK 13 should eat. The signification of each of tin sr things in the spiritual sense may be seen in the little work on The Wlilte Horse, where they are explained, so that it is un- necessary to explain them further here. In that little work it has been shown that the Lord in respect to the Word is here de- serikfed : mid that by His eyes which were as a Maine of tire, and by the crowns that were upon His head, and by the name that no one knew but He Himself, is meant the s)>i ritual sense of the Word, and that no one can know it but the Lord Himself and he to whom. Ho wills to reveal it ; and also that by His vesture dipped in blood is meant the natural sense of the Word, which is the sense of its letter, to which violence has been done. That it is the Word whieh is thus desciiU-d is very evident, tor it is said "His name is called 1111: Woi;i> <>r Got) ;*' and that it is the Lord who is meant is equally clear, for it is said that the name of Him who sat on the while horse was writ- ten. Ki\c OB M\'.> A^D I. «.i- i.onos. 14 DOCTRINE CONCERNING [n. 9 That at the end of the church the spiritual sense of the Word is to be opened, is sig- nified not only by what is said of the white horse and of Him who sat thereon, but also by the great supper to which the angel stand- ing in the sun invited all to come, and to eat the flesh of kings and of captains, of mighty men, of horses, and of them that sat on them, and of all both free and bond. All these ex- pressions would be empty words and devoid of spirit and life, unless there were what is spiritual within them, like soul in body. 10. In the Revelation, chapter xxi., the Holy Jerusalem is thus described : — That there was a light in her like unto a stone most precious, as it were a jasper stone, clear as crystal ; that she had a wall great and high, having twelve gates, and over the gates twelve angels, and the names written thereon of the twelve tribes of the sons of Israel ; that the wall was a hundred and forty-four cubits, which is the measure of a man, that is, of an angel ; and that the structure of the wall was of jasper, and its foundations of every precious stone, of jasper, sapphire, chal- cedony, emerald, sardonyx, sardius, chrysolite, Ml 10] THK HOLY SCRIPTURE 15 beryl, topaz, chrysoprase, jacinth, and amethyst ; that tin- twelve gates were twelve pearls; that the city itself was pure gold, like unto pure glass ; and that it was f our-square ; and that the length, the breadth, and the lieight thereof were equal, twelve thousand furlonirs ; with many other par- ticidars. That all these things are to be understood spiritually, is evident from the fact that by the Huly . Jerusalem j s meant a New Church which is to be set, up ly the Lord, as has been shown in The Doctrine concerning the Lord (n. (i2-(>o). And as the church is here signified by Jerusalem, it follows that all the things said of it as a city — con- cerning its gates, its wall, the foundations of its wall, and their measures — contain a spiritual sense; for the things that are of the churcli are spiritual. l'>nt what the sev- eral things signify has been explained in the ',\ork On the Nef>Jrrns ,•.!<, thm Would be 80 com J >let el \ closed that, at last no 20 DOCTRINE CONCERNING [n. 12 one would know wherein its Divine holiness lies. It is equally so in respect to what is signified by the " four horses" and the " four chariots" that came forth from between two mountains of brass (Zech. vi. 1-8). 13. In the Revelation, chapter ix., we read : — The fifth angel sounded, and I saw a star fall from heaven unto the earth, and to him was given the key of the bottomless pit ; and he opened the bottomless pit, and there went up a smoke out of the pit as the smoke of a great furnace ; and the sun and the air were darkened by reason of the smoke of the pit ; and there came out of the smoke locusts upon the earth, and unto them was given power as the scorpions of the earth have power. The shapes of the locusts were like unto horses prepared for war, and on their heads were as it were crowns like gold ; and their faces were as the faces of men ; and they had hair as the hair of women ; and their teeth were as the teeth of lions ; and they had breastplates as of iron ; and the sound of their wings was as the sound of char- iots, of many horses running to war ; and they had tails like scorpions ; and there were stings in their tails ; and their power was to hurt men five months. And they had a king over them, the angel N. 13] THE HOLY SCRIPTURE 21 of the bottomless pit, whose name in the Hebrew is Abaildon, but in the Greek he hath the name Apollyon (versea l 3, 7-11). Neither could these things be understood by any une unless the spiritual sense were revealed to him; for nothing here is said emptily, hut every single thing has its sig- nification. The subject here treated of is the state of the church when all knowledges of truth from the "Word have been destroyed, and consequently man, having become sen- suous, persuades himself that falsities are truths. [2] The " star fallen from heaven," signifies the knowledges of truth destroyed ; the " sun *and air darkened," signifies the light of truth become thick darkness; the "locusts that came out of the smoke of the pit," signify falsities in the outermost things such as exist with those who have become sensuous, and who see and judge all things from fallacies ; a "scorpion"* signifies their persuasiveness. That the locusts appeared "like horses prepared Cor war," signifies their reasonings as it were from the under- 22 DOCTRINE CONCERNING [N. 13 standing of truth; that the locusts had "crowns like gold upon their heads, and faces as the faces of men," signifies that they appeared to themselves as conquerors, and as wise ; their having " hair as the hair of women," signifies that they appeared to themselves as if they were in the affection of truth ; their having " teeth as the teeth of lions," signifies that sensuous things, which are ultimate things of the natural man, ap- peared to them as having power over all things. [3] Their having " breastplates as breastplates of iron," signifies argumenta- tions from fallacies by which they fight and prevail ; that " the sound of their wings was as the sound of chariots running to war,"' signifies reasonings as if from the truths of doctrine from the Word for which they were to fight ; their having " tails like scor- pions," signifies persuasions ; their having "stings in their tails," signifies their cun- ning arts of deceiving thereby ; their having "power to hurt men five months," signi- fies that they induce a kind of stupor on N. 13] THK HOLY SCKII'TI'KK 23 those wlio ire in the understanding of truth and perception of good; their having "a king over them, the angel of the bottomless pit, whose name is Abaddon or Apollvon,"' signifies that their falsities were from hell, where dwell those who are merely natural and in self-intelligence. [4] This is the spiritual sense of these words, of which nothing appears in the sense of the letter. Everywhere in the Revelation it is the same. Be it known that in the spiritual sense all things hang together in a continuous con- nection, which is fitted together in such a Banner by the force and meaning of all the words in the literal or natural sense, that if even a little word were taken out of it, the connection would be broken and the coherence would perish. In order to pre- vent this, it is added at the end of this prophetical book, Tli;it nut ;i word shall l>e taken away ($ev. xxii. 19). It is the same with the books of the prophets of the Old Testament: in order to prevent 24 DOCTRINE CONCERNING [n. 13 anything from being taken away from them, it came to pass of the Lord's Divine Provi- dence that everything therein down to the very letters was counted. This was done by the Masorites. 14. In speaking to His disciples about the consummation of the age (which is the last time of the church), at the end of His predictions concerning the successive changes of state in the church, the Lord says, Immediately after the affliction of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of man in heaven, and then shall all the tribes of the earth wail, and they shall see the Son of man coming in the clouds of heaven with power and much glory. And He shall send His angels with a trumpet and a great voice, and they shall gather together His elect from the four winds, from the end of the heavens even to the end of them (Matt. xxiv. 29-31). [2] By these words, in the spiritual sense, is not meant that the sun and moon would N. 14] THK HOLY SCRIPTURE 25 be darkened, that the stars would fall from heaven, that the Lord's sign would appeal in heaven, and that He would be seen in the clouds together with angels with trumpets, but by every word is meant some spiritual thing that is of the church, concerning the state of which at its end these things were spoken. For, in the spiritual sense, the "sun, which shall be darkened," means the Lord as to love; the "moon, which shall not give her light," means the Lord as to faith; the "stars, which shall fall from heaven," mean the knowledges of what is good and true that would perish ; the " sign <>i' the Son of man in heaven." means the appearing of Divine truth; the "tribes of the earth, which shall wail," means the lack of all truth that is of faith, and of all good that is of love ; the " coming of the Son of man in the clouds of heaven with power and glory," means the Lord's presence in the Word, ami revelation; -elonds" signify use of the letter of the Word, and "glory," the spiritual sense of the Word; 26 DOCTRINE CONCERNING [n. 14 the "angels with a trumpet and a great voice," signifies" heaven whence comes Di- vine truth; to "gather together the elect from the four winds, from the end of the heavens even to the end of them," signifies a newness of the church in respect to love and faith. [3] That there is not meant a darkening of the sun and moon, nor a fall- ing of the stars to the earth, is very evident from the Prophets, in which like things are said about the state of the church when the Lord should come into the world. As in Isaiah : — Behold the day of Jehovah coineth, cruel, and of wrath of anger ; the stars of the heavens, and the constellations thereof, shall not give their light, the sun shall be darkened in his rising, and the moon shall not cause her light to shine : I will visit upon the world its wickedness (xiii. 9-11 ; xxiv. 21, 23). In Joel: — The day of Jehovah cometh, a day of darkness and of thick darkness ; the sun and the moon shall be blackened, and the stars shall withdraw their shining (ii. 1, 2, 10 ; iii. 15). N. 14] THE HOLY SCRIPTURE 27 In Ezekiel: — I will cover the heavens, and blacken the stars ; I will cover the sun with a cloud, and the moon shall not cause her light to shine ; all the lumi- naries of light I will make dark, and will set dark- ness upon thy land (xxxii. 7, 8). "The day of Jehovah" means the Lord's advent, which took place when there was no longer anything good and true left in the church, and not any knowledge of the Lord. 15. In order that it may be seen that without the- spiritual sense the prophetical parts of the Word of the Old Testament are in many passages not intelligible, I will adduce a few, such as the following in Isaiah : — Then shall Jehovah stir up a scourge against Asshur, according to the smiting of Midian at the rock of Oreb, and his rod shall be upon the sea, which be shall lift up in the way of Egypt. Anr why the prophet Ezekiel was commanded 32 DOCTRINE CONCERNING [n. 16 To pass a razor upon his head and upon his beard, and afterwards to divide the hairs, and burn , a third part in the midst of the city, smite a third part with the sword, scatter a third part in the wind, and bind a few of them in his skirts, and at last throw them into the midst of the fire (Ezek. v. 1-4). Or why the same prophet was commanded To lie upon his left side three hundred and ninety days, and upon his right side forty days, and to make himself a cake of wheat, and barley, and millet, and spelt, with the dung of an ox, and eat it ; and in the meantime to raise a rampart and a mound against Jerusalem, and besiege it {Ezek. iv. 1-15). Or why the prophet Hosea was twice com- manded To take to himself a harlot to wife (Hos. i. 2-9 ; iii. 2, 3). And many like things. Moreover, without the spiritual sense who would know what is signified by all the things pertaining to the tabernacle, such as the ark, the mercy- seat, cherubim, lampstand, altar of incense, the bread of faces on the table, and its veils N. 16] HI H<»LY SCRIPTURE 33 and curtains ? Who without the spiritual sense would know what is signified by Aaron's garments of holiness, by his coat, cloak, ephod, urim and thuminim, mitre, and other things? Who without* the spir- itual sense would know what is signified by all the things enjoined concerning the burnt-offerings, sacrifices, meat-offerings, and drink-offerings ? and also concerning the sabbaths and feasts ? The truth is that not the least thing was commanded con- cerning them that did not signify some- thing of the Lord, heaven, and the church. From these few examples it may be clearly seen that there is a spiritual sense in all things of the Word and in every particular of it. 17. That the Lord when in the world spoke by correspondences, thus that He spoke spiritually while He spoke naturally, is evident, from His parables, in eaeh and every word of which there is a spiritual sense. Take for example the parable of the ten virgins : — 3 34 DOCTRINE CONCERNING [N. 17 The kingdom of the heavens is like unto ten virgins, who took their lamps and went forth to meet the bridegroom : five of them were wise, and five were foolish ; they that were foolish took their lamps, and took no oil, but the wise took oil in their amps. While the bridegroom tarried they all slumbered and slept ; and at midnight there was a cry made, Behold, the bridegroom cometh, go ye out to meet him. Then all those virgins awaked, and trimmed their lamps ; and the foolish said unto the wise, Give us of your oil, for our lamps are gone out ; but the wise answered, saying, Not so, lest there be not enough for us and you ; but go ye rather to them that sell, and buy for yourselves. And while they went away to buy, the bridegroom came, and they that were ready went in with him to the wedding, and the door was shut. After- wards came also the other virgins, saying, Lord, lord, open to us ; but he answered and said, Verily I say unto you, I know you not (Matt. xxv. 1-12). [2] That there is a spiritual sense in each and every one of these things, and a conse- quent Divine holiness, can be seen by him only who knows that a spiritual sense exists, and what is its nature. In the spiritual sense, the " kingdom of God" means heaven N. 17] THE HOLY SCRIPTURE * 36 and the church; the "bridegroom," the Lord ; the "wedding," the marriage of the Lord with heaven and the church by means of the good of love and of faith. " Virgins" signify those who are of the church ; " ten/' all ; " five," some ; " lamps," the truths of faith ; " oil," the good of love ; to " sleep," and to "awake," the life of man in this world which is natural life, and his life after death which is spiritual ; to " buy," to procure for themselves ; to " go to them that sell and buy oil," to procure for them- selves the good of love from others after death ; and as this can then be no longer procured, although they came with their lamps and the oil they had bought to the door where the wedding was, yet the bride- groom said to them " I know you not." The reason is that after his life in this world a man remains such as he had lived in this world. [3] From all this it is evident that the Lord spoke exclusively by correspond- ences, and this because He spoke from the Divine that was in Him, and was His. That 36 'doctrine concerning [n. 17 the "bridegroom" signifies the Lord; the " kingdom of the heavens," the church ; a " wedding," the marriage of the Lord with the church by means of the good of love and of faith ; " ten," all ; " five," some ; to " sleep," a natural state ; to " buy," to procure for one's self ; a " door," entrance into heaven; and "not to know them," when spoken by the Lord, not to be in His love, is evident from many passages in the prophetic Word where these expressions have a like signification. It is because "virgins" signify those who are of the church that the virgin and daughter of Zion, of Jerusalem, of Judah, and of Israel, are so often mentioned in the prophetic Word. And it is because " oil" signifies the good of love that all the holy things of the Israel- itish Church were anointed with oil. It is the same with all the other parables, and with all the words the Lord spoke, and that were written in the Gospels. This is why the Lord says that His words are spirit and are life ( John vi. 63). N. 1?] THK Ilol.V sriM I'll l;i: 37 [4] It is the same with all the Lord's mira- cles, which were Divine because they signi- fied the various states of those with whom the church was to be set up anew by the Lord. Thus when the blind received sight, it signified that the} r who had been in igno- rance of truth should receive intelligence; when the deaf received hearing, it signified that they who had previously heard noth- ing about the Lord and the Word should hearken and obey; when the dead were raised, it signified that they who otherwise would spiritually perish would become liv- ing ; and so on. This is meant by the Lord's reply to the disciples of John, who sent them to ask whether He was the One that should come : — Tell John the things which ye do hear and see : the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead rise again, and the poor hear the Gospel (Matt, xi. 8-6). . Moreover, all the miracles related in the Word contain in them such things as belong 38 DOCTKINK CONCERNING [x. 17 to the Lord, to heaven, and to the church. This makes these miracles Divine, and dis- tinguishes them from those which are not Divine. These few examples are given in order to illustrate what the spiritual sense is, and to show that it is in all things of the Word and in every particular of it. 18. iii. From the spiritual sense it is that the Word is divinely inspired, and is holy in every word. It is said in the church that the Word is holy, and this because Jeho- vah God spoke it; but as its holiness is not apparent from the letter alone, he who on this account once doubts its holiness, afterwards confirms his doubt when read- ing the Word by many things in it, for he then thinks, Can this be holy ? can this be Divine ? Therefore lest such a thought should flow in with many, and should after- wards prevail, and thereby the conjunction of the Lord with the church, in which is the Word, should perish, it has now pleased the Lord to reveal the spiritual sense, in order that it may be known where in the N. 18] T1IK HOLY SOKIFTURE 39 Word this holiness lies hid. [2] This again may be illustrated' by examples. The Word treats sometimes of Egypt, sometimes of Asshur, sometimes of Edom, of Moab, of the sons of Ammon, of Tyre and Sidon, of Gog; and one who does not know that these 'names signify things of heaven and the church may be led into the error that the Word treats much of nations and peo- ples, and but little of heaven and the church ; thus much of earthly, and little of heavenly things. But when he knows what is signi- fied by them, or by their names, he can come out of error into truth. [3] And so when he sees in the Word such frequent mention of gardens, groves, and forests, and also of the trees in them, as the olive, vine, cedar, poplar, oak; and also such frequent men- tion of the lamb, sheep, goat, calf, ox ; and likewise of mountains, hills, valleys, and the fountains, rivers, and waters in them, and many likt- things, one who knows noth- ing about the spiritual sense of the Word must believe that these things only are 40 DOCTRINE CONCERNING [N. 18 meant. Tor he is not aware that a gar- den, grove, and forest, mean wisdom, intel- ligence, and knowledge ; that an olive, vine, cedar, poplar, and oak, mean the celestial, spiritual, rational, natural, and sensuous good and truth of the church ; that a lamb, sheep, goat, calf, and ox, mean innocence, charity, and natural affection ; that moun- tains, hills, and valleys, mean higher, lower, and lowest things of the church; that Egypt signifies memory-knowledge,* As- shur reason, Edom the Natural, Moab the adulteration of good, the sons of Ammon the adulteration of truth, Tyre and Sidon the knowledges of truth and good, and Gog external worship without internal. But when a man knows these things he is able to consider that the Word treats solely of heavenly things, and that these earthly things are merely the subjects (subjecta) in which the heavenly things are. [4] But let this also be illustrated by an example from the Word. We read in. David : — * See foot-note on p. 42. N. 18] THK HOLY SCRIPT! Kl. 41 The voice of Jehovah is upon the waters ; the God of glory maketh it to thunder ; Jehovah is upon the great waters. The voice of Jehovah breaketh the cedars ; yea, Jehovah breaketh in pieces the cedars of Lebanon. He maketh them also to skip like a calf, Lebanon and Sirion like a son of unicorns. The voice of Jehovah cutteth out as a flame of fire. The voice of Jehovah maketh the wilderness to tremble ; it maketh the wilderness of Kadesh to tremble. The voice of Jehovah maketh the hinds to be in travail, and lavfih bare the forests ; but In His temple every one saith, Glory (Ps. xxix. 3-9). He who is not aware that everything here, even as to every single word, is divinely holy, may, if a merely natural man, say to himself, What is this — that Jehovah sit- teth upon the waters, that by His voice He breaketh the cedars, maketh them skip like a calf, and Lebanon like a son of unicorns, and maketh the hinds to be in travail, and so on ? For he knows not that in the spirit- ual sense the power of Divine truth, or of the Word, is described by these things. [•*»] In this sense, the "voice of Jehovah," here called "thunder, '* means the Divine 42 DOCTRINE CONCERNING [N. 18 truth or Word in its power. The " great waters," upon which Jehovah sits, mean the truths of the Word. The " cedars," and " Lebanon," which He " breaks," and "breaks in pieces," mean the false things of the rational man. The " calf," and a " son of unicorns," mean the false things of the natural and of the sensuous man. The " flame of fire," means the affection of what is false. The " wilderness," and the " wil- derness of Kadesh," mean the church in which there is not anything true and good. The "hinds" which the voice of Jehovah causes to be in travail, mean the nations who are in natural good. And the "for- ests" which He lays bare, mean the knowl- edges (scientiae et cognitiones)* which the * Note the careful distinction made by Swedenborg between those knowledges that are merely in the exter- nal memory, and those which a man has some real knowl- edge of by experience or in some other way, and which are therefore not mere matters of memory. The former he calls " memory-knowledges (scientiae or scientifica) ;" the latter simply ' • knowledges {cognitiones)." This dis- tinction runs all through these works, and must not be lost sight of, the recognition of it being vital to the un- derstanding of important doctrines. [Tr.1 N. 18] THE HOLY SCRIPTURE 43 Word opens to them. Therefore these words follow : " In His temple every one saith, (J Ion," which mean that there are Divine truths in each and every thing of the Word. For the "temple" signifies the Lord, and therefore the Word, and also heaven and the church; and "glory" signifies Divine truth. From all this it is evident that there is not a word in this passage that is not descriptive of the Divine power of the Word against falsities of every kind in nat- ural men, and of the Divine power in re- forming the nations. 19. There is a still more interior sense in the Word which is called celksti \ i., and of which something has been said above (n. 6) ; but this sense can with difficulty be made plain, because it does not fall so much into the thought of the understanding as into the affection of the will. The reason there is in the Word this still more interior sense called celestial, is that there proceeds from the Lord Divine good and Divine truth, Divine good from His Divine love, 44 DOCTRINE CONCERNING [n. 19 and Divine truth from His Divine wisdom ; and Loth-are in the Word, for the Word is the Divine proceeding ;* and it is for this reason that the Word gives life to those who devoutly read it. But this subject will be spoken of in the chapter in which it will be shown that there is a marriage of the Lord and the church, and a derivative mar- riage of good and truth, in each and every thing of the Word. 20. iv. Hitherto the spiritual sense of -the Word has been unknown. It has been shown in the work on Heaven and Hell (n. 87-105) that all things of nature, and like- wise of the human body, and also every single particular in them, correspond to spiritual things. Hitherto, however, it has not been known what correspondence is, although in the most ancient times this was very well known ; for the science of corre- spondences was then the science of sciences, and was so universal that all the writings * That is, the Divine in the act of proceeding. See foot-note to Doctrine of the Lord (n. 2, page 4). [Tr.] N. 20] THE HOLY SCRIPTURE 45 and l>ooks were written by means of corre- spondences. [2] The book of Job, which is an ancient book, is full of correspondences. The hieroglyphics of the Egyptians, and also the fabulous stories of highest antiq- uity, were nothing but correspondences. All the ancient churches were churches representative of heavenly things; their rites, and also the ordinances according to which their worship was instituted, con- sisted exclusively of correspondences. So did all things of the church among the sons of Jacob; their burnt-offerings and sacrifices, with each and every thing thereto pertaining, were correspondences ; so was the tabernacle with all its contents ; so were their feasts, the feast of unleavened things, the feast of tabernacles, and the feast of first-fruits ; so was the priesthood of A a i < m and the Levites, and also the holy garments of Aaron and his sons ; besides all the or- dinances and judgments that concerned their worship and their life. [3] And as Divine things present themselves in the 46 DOCTRINE CONCERNING, [n . 20 world by correspondences, the Word has been written exclusively by means of them. And therefore the Lord spoke b} r corre- spondences, because He spoke from His •Divine, for that which is from the Divine, descending into nature, is turned into such things as correspond to Divine things, and which then store up and conceal in their bosom the Divine things that are called celestial and spiritual. 21. I have been instructed that the men of the Most Ancient Church (the church before the flood) were of a genius so heav- enly that they spoke with angels of heaven, and that they were able to speak with them by means of correspondences. From this the state of their wisdom was rendered such that whatever they saw in this world they thought about not only in a natural way, but spiritually also at the same time, so that they thought unitedly with angels. I have been instructed besides that Enoch (of whom mention is made in Genesis v. 21-24) together with Ins associates, collected cor- N. 21] THE HOLY SCRIPTURE 47 respondences from the lips of those men of the Most Ancient Church, and transmitted the knowledge of them to posterity, and that in consequence of this the science of correspondences was not only known but was also much cultivated in many kingdoms of Asia, especially in the land of Canaan, in Egypt, Assyria, Chaldea, Syria, Arabia, and also in Tyre, Sidon, and Nineveh ; and that it was carried over from places on the sea-coast there into Greece ; - but there it was turned into fabxilous stories, as is evident from the earliest writers of that country. 22. But when in process of time the representative things of the church, which were correspondences, were converted into things idolatrous and also into magic, then of the Lord's Divine Providence the knowl- edge of correspondences was gradually blot- ted out of remembrance, and among the Israelitish and Jewish people was alto- gether lost and annihilated. The worship of that nation did indeed consist exclu- 48 DOCTRINE CONCERNING [n. 22 sively of correspondences, and was conse- quently representative of heavenly things ; but still they did not know what anything of it signified, for they were utterly natu- ral men, and therefore were neither willing nor able to know anything about spiritual things, nor consequently about correspond- ences. 23. The reason why, in ancient times, the idolatries of the nations originated from the knowledge of correspondences, was that all things visible on the earth have a corre- spondence ; not only trees, but also beasts and birds of every kind, and likewise fishes, and all other things. The ancients, pos- sessing a knowledge of correspondences, made for themselves images that corre- sponded to heavenly things, and delighted in them because they signified things such as belong to heaven, and therefore to the church. They therefore set them not only in their temples, but also in their houses, not to be worshiped, but to call to remem- brance the heavenly things they signified. X. 23] THE HOLT SCRIPTURE 49 Consequently in Egypt and elsewhere there were images of calves, oxen, serpents, also of children, old men, maidens ; because calves and oxen signified affections and powers of the natural man ; serpents, the sagacity of the sensuous man ; children, in- nocence and charity ; old men, wisdom ; and maidens, affections of truth; and so on. Whan the knowledge of correspondences, had been blotted out of remembrance, their descendants began to worship as holy, and at last as deities, the images and emblems set up by the ancients, because they stood in and about their temples. [2] So with other nations; as, with the Philistines at Ashdod, Dagon (concerning whom see 1 S/uii. v. 1 to. end), whose upper part was like a man, and his lower like a fish. This image was so devised because a man signi- tit-s intelligence, and a fish knowledge, which make a one. It was also because they pos- sessed a knowledge of correspondences that the ancients worshiped in gardens and groves, in accordance with the kinds of 4 50 doctkine concerning [n. 23 trees in them ; and also upon mountains and hills. For gardens and groves signi- fied wisdom and intelligence, and each par- ticular tree something relating thereto ; as the olive, the good of love ; the vine, truth from that good; the cedar, rational good and truth. A mountain signified the high- est heaven; and a hill, the heaven under it. [3] The knowledge of correspondences survived among a number of the orientals, even until the "Lord's advent, as is evident from the wise men of the east who came to the Lord at His birth ; and this was why a star went before them, and why they brought with them as gifts, gold, frankincense, and myrrh {Matt. ii. 1, 2, 9-11). For the " star that went before them" signified knowledge (cognitio) from heaven ; " gold," celestial good ; " frankincense," spiritual good ; and " myrrh," natural good ; from which three is all worship. [4] Nevertheless there was no knowledge of correspondences whatever among the Israelitish and Jewish nation, although everything in their worship, and N. 23] nn: ik'I.y sckii'TURk 51 all the judgments and ordinances delivered thriii through .Moses, and all things of the WOrd, were nothing but correspondences. The reason was that at heart they were idolaters, and of such a character that they were not even willing to know that any- thing of their worship signified what is celestial and spiritual ; fqr they desired that all those things should be holy in themselves and in connection with them ; so that if celestial and spiritual things had been disclosed to them, they would not only have rejected but would have profaned them. Therefore heaven was so closed toward them that they scarcely knew that there is a life eternal. That this was the case is clearly evident from the fact that they did not acknowledge the Lord, al- though universal holy Scripture prophesied concerning Him, and foretold His advent ; and thev rejected Hi in for this sole reason — that He taught of a heavenly and not an earthly kingdom; for they wanted a Messiah who would exalt them above every 52 DOCTRINE CONCERNING [SF. 23 other nation in the world, and not a Messiah who cared for their eternal salvation. For the rest, they affirm that the Word contains within it many arcana that are called mys- tical ; but are unwilling to learn that these refer to the Lord ; they however are quite willing to learn when it is said that the reference is to gold. 24. The reason why the knowledge of correspondences, which gives the spiritual sense of the Word, was not disclosed in times after those, is that the Christians of the primitive' church were so very simple that it could not be disclosed to them; for it would have been of no use to them, nor would it have been understood. After their day, in consequence of the papal do- minion, darkness came over all the Chris- tian world ; and they who are of that do- minion, and have confirmed themselves in its falsities, neither can nor will apprehend anything spiritual, nor consequently what is the correspondence in the Word of nat- ural things with spiritual. For thereby they N. 24] TI1K HOLY SCRIPTURE 53 would be convinced that by " Peter" is not meant Peter, but the Lord as a Kock ; and they would also be convinced that the Word is Divine even to its inmosts, and that a decree of the Pope is relatively of no ac- count. On the other hand, after the Ref- ormation, as men began to effect a sepa- ration between faith and charity, and to worship God in three Persons — thus three gods, whom they conceived to be one- heavenly truths were hidddn from them; and if they had been disclosed they would have falsified them and applied them to faith alone, and not one of them to charity and love. And thus they would have closed heaven against themselves. 25. The reason why the spiritual sense of the Word has been at this day disclosed by the Lord is that the doctrine of genuine truth has now been revealed ; and this doc- trine, and no other, is in accord with the spiritual sense of the Word. This sense, moreover, is signified by the appearing of the Lord in the clouds of heaven with glory 54 DOCTRINE CONCERNING [n. 25 and power {Matt. xxiv. 30, 31) ; which chapter treats of the consummation of the age, by which is meant the last time of the church. The opening of the Word as to its spiritual sense was also promised in the Revelation. It is there meant by the " white horse," and by the " great supper" to which all are invited (xix. 11-18). That for a long time the spiritual sense will not be recognized, and that this is entirely ow- ing to those who are in falsities of doctrine, especially concerning the Lord, and who therefore do not admit truths, is meant in the Revelation by the " beast," and by the " kings of the earth," who should make war with him that sat upon the white horse (xix. 19). By the "beast" are meant the Papists, as in chapter xvii. 3 ; and by the " kings of the earth" are meant the Ke- formed who are in false things of doctrine. 26. v. Henceforth the spiritual sense of the Word will be imparted solely to him who from the Lord is in genuine truths. The reason of this is that no one can see the N. 26] THE HOLY SCRIPTURE 55 spiritual sense except from the Lord alone, nor unless from Him he is in genuine truths. For the spiritual sense of the Word treats solely of the Lord and His king- dom; and this is the sense in which are His angels in heaven, for it is His Divine truth there. To this sense a man can do violence if he has a knowledge of corre- spondences, and wishes by means of it and from self-intelligence to investigate the spiritual sense of the Word. ' For through some correspondences with which he is ac- quainted he may pervert the meaning of it, and may even force it to confirm what is false, and this would be doing violence to Divine truth, and also to heaven. And therefore if any one purposes to open that sense from himself and not from the Lord, heaven is closed ; and then the man either s.cs nothing, or "else becomes spiritually insane. [2] Another reason is that the Lord teaches every one by means of the Word, and He teaches from those truths which the man already has, and not with- 56 DOCTRINE CONCERNING [N. 26 out a medium does He pour new truths in, so that unless man is in Divine truths, or if he is only in a few truths and at the same time in falsities, he may from these falsify the truths, as it is well known is done by every heretic in regard to the Word's sense of the letter. Therefore in order to pre- vent anybody from entering into the spirit- ual sense of the Word, or from perverting the genuine truth that belongs to that sense, guards have been set by the Lord, which in the Word are meant by the cherubim. [3] That guards have been set has been repre- sented to me in the following manner :— r- It was granted me po see great purses, having the appearance of sacks, in which silver was stored up in great abundance. As the purses were open, it seemed as if any one might take out,*and even pillage, the silver therein deposited ; but near those purses sat two angels as guards. The place where the purses were laid appeared like a manger in a stable. In an adjoining apartment were seen modest maidens together with a chaste wife, and near that apartment stood two little children, and it was said that they were to be sported with, not N. 26] THE HOLY SCRIPTURE 57 in childish fashion, but wisely. After this there appeared a harlot, and also a horse lying dead. [4] On seeing these things I was instructed that by them was represented the sense of the letter of the Word, in which is the spiritual sense. The large purses full of silver, signified knowl- edges of truth in great abundance. Their being open and yet guarded by angels, signified that every one may'get knowledges of truth from the Word, but that care is taken lest any one should falsify the spiritual sense, in which are pure truths. The manger in a stable in which the. purses lay, signified spiritual instruction for the understand- ing — a manger signifies this because the horse that feeds from it signifies the understanding, [cwj" The modest, maidens seen in the adjoining apart- ment, signified affections of truth ; and the ch*ste wife, the conjunction of good and truth. The little children signified the innocence of wisdom therein : they were angels from the third heaven, who all appear like little children. The harlnt, together with the dead horse, signified the falsi- fication of the Word by many at this day, whereby all understanding of truth perishes. The harlot signified falsification j and the dead horse, no understanding of, truth.* • Quoted from the Sjiirilunl J>iarij (n. 3<305a), and the De Verbo (n. 1) ; and repeated in the Apocalypse Jtevealed (n. 256), and in the True Christ wn lteligivn (u. 277). |Tk.] 58 DOCTRINE CONCERNING [W. 27 III. The Sense of the Letter of the Word is the Basis, the Containant, and the Support of its Spiritual and Celestial Senses. 27. In every Divine work there is a first, a middle, and a last (or ultimate) ; and the first passes through the middle to the last (or ultimate), and so comes into manifest being and subsists. Hence the last or ulti- mate is the Basis. But the first is in the middle, and through the middle in the ulti- mate ; so that the ultimate is the Containant. And as the ultimate is the containant and the basis, it is also the Support. 28. The learned reader will comprehend that these three may be called end, cause, and effect ; also esse, fieri, and existere ; * * That is, being, becoming, and coming forth. The being of a thing is what we call its existence ; and therefore it was said hy the ancients that "in God we live, and move, and have our being" (Acts xvii. 28). Here our being means the inmost of our life (Arcana Coelestia, 5605e). The becoming of a thing is its being taking form. And the N. 28] THE HOLY SCRIPTURE 59 and that the end is the esse, the cause the fieri, and the effect the existere j conse- quently, that in every complete thing there is a trine, which is called first, middle, and ultimate ; also end, cause, and effect ; and also esse, fieri, and existere. When these things are comprehended, it is also compre- hended that every Divine work is complete and perfect in its ultimate; and likewise that the whole is in the ultimate, which is a trine, because the prior things are together, or simultaneously, in it. # 29. It is from this that by "three." in the Word, in the spiritual sense, is meant what is complete and perfect ; and also the whole simultaneously. And as this is the coming forth of a thing is the presentation or manifesta- tion of that thing as an actual reality. Tims the Latin word existere has a very different moaning from th<- I'm:- lish exist, and cannot be translated by it without causing a complete misconception in the mind of the English reader. [Tk.] ♦ That is, the two prior degrees are in the ultimate degree in simultaneous order ; for a full explanation of which sec below at n. 38, ami also the Angelic Wisdom concerning tin' Divint IMii mnl the Divine Wisdom (n. 205-307). [Tr.] 60 DOCTRINE CONCERNING [n. 29 signification of the number three, it is em- ployed in the Word whenever any such thing is marked out for notice. As in the following passages : — Isaiah went naked and barefoot three years (Isa. xx. 3). Jehovah called Samuel three times, and Samuel ran three times to Eli, and Eli understood him the third time (1 Sam. iii. 1-8). David said to Jonathan that he would hide him- self in the field three days ; and Jonathan after- wards shot three arrows at the side of the stone ; and after that, David bowed himself down three times before Jonathan (1 Sam. xx. 5, 12-41). Elijah stretched himself three times over the widow's son (1 Kings xvii. 21). Elijah commanded that they should pour water on the burnt-offering three times (1 Kings xviii. 34). Jesus said, The kingdom of the heavens is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened (Matt. xiii. 33). Jesus said unto Peter that he should deny Him thrice (Matt. xxvi. 34). The Lord said three times unto Peter, Lovest thou Me ? (John xxi. 15-17). N. 29] THE HOLT SCRIPTURE 61 Jonah was in the whale's helly three days and three nights (Jonah i. 17). Jesus said, Destroy this temple, and in three days I will raise it up (John ii. 19 ; Matt. xxvi. 61). Jesus prayed three times inGethsemane {Mem. xxvi. 39-44). Jesus rose again on the third day (Matt, xxviii. 1). Besides many other passages where the number " three" is mentioned ; and it is mentioned wherever a finished and perfect work is treated of, because this is signified by that number. 30. These things are premised with a view to those which follow, in order that they may be comprehended with under- standing; and_for the present purpose that it may be comprehended that the natural sense of the Word which is the sense of tlir tatter; is the basis, the containant, and the support of its spiritual sense and of its celestial sense. 31. It has been said above (n. 6, 19) that there are three senses in the Word ; ami also that the celestial sense is its first, the 62 DOCTRINE CONCERNING [n. 31 spiritual sense its middle, and the natural sense its ultimate sense. From this the ra- tional man may infer that the first of the Word, which is celestial, passes through its middle, which is spiritual, to its ultimate, which is natural ; and thus that its ultimate is the Basis. Furthermore that the first of the Word which is celestial, is in its middle which is spiritual, and through this is in its ultimate which is natural, and that con- sequently its ultimate which is natural and is the sense of the letter, is the Containant. And as the sense of the letter is the Basis and the Containant, it is also the Support. 32. But how these things come to pass cannot be told in a few words. Indeed they are arcana in which are the angels of heaven, and which will be unfolded, .so far as can possibly be done, in the treatises mentioned in the Preface to the Doctrine of the Lord — and which will be from An- - gelic Wisdom — On the Divine Providence, Omnipotence, Omnipresence, Omniscience, On the Divine Love and the Divine Wis- N. 32] THK lliH.V SiKlI'TUKK 63 do in, and On Life.* For the present it is sufficient to conclude from what has been said above, that the Word — which is in an especial sense a Divine work for the salva- tion of mankind — in respect to its ultimate sense which is natural and is called the sense of the letter, is the Basis, the Con- tainant, and the Support of the two interior senses. 33. From all this it follows that with- out the sense of the letter, the Word would be like a palace without a foundation, and thus like a palace in the air and not on the earth, which would be but the shadow of a palace, that would vanish away. Further- more, that without the sense of the letter the Word would be like a temple contain- ing many holy things, and in its midst a sanctuary, but without roof and walls, which are its containants, and in the absence or loss of which its holy things would be plun- dered by thieves, or invaded by beasts of • See translator's foot-notes to Author's Preface to the Doctrine of the Lord. 64 DOCTRINE CONCERNING [N. 33 earth and birds of heaven, and thus be dis- persed. Or it would be like the tabernacle (in the inmost of which was the ark of the covenant, and in its middle the golden lampstand, the golden altar for incense, and the table on which were the loaves of faces, which were its holy things) without its ultimates, which were the curtains and veils. Nay, without the sense of the letter, the Word would be like a human body with- out its coverings which are called skins, and without its supports which are called bones ; lacking which supports and cover- ings all the interior things of the body would fall asunder. And it would be like the heart and lungs in the chest without their covering which is called the pleura, and their supports which are called the ribs. Or like the brain without its covering which is called the dura mater, and without its general covering, containant, and sup- port, which is called the skull. Thus would it be with the Word without the sense of the letter ; and therefore it is said in Isaiah : — N. 33] THE HOLY SCRIPTUKK 65 Jehovah createth upon all the glory a covering (iv. 6). 34. So would it be with the heavens where angels are, without the world where men are. The human race is the basis, containant, and support of the heavens; and the Word is among men and in them. For all the heavens have been discriminated into two kingdoms, called the celestial kingdom and the spiritual kingdom ; these two kingdoms are founded upon a natu- ral kingdom, in which are men. And so therefore is it with the Word which is among men and in men. (That the an- gelic heavens have been discriminated into two kingdoms, the celestial, and the spirit- ual, may be seen in the work on Heaven an, I Hell, n. 20-28.) 35. It has been shown in the Doctrine of the Lord (n. 28), that the prophets of the Old Testament represented the Lord in n-spect to the Word, and thereby signi- fied the doctrine of the church from tin- Word, and that for this reason they were 6 66 DOCTRINE CONCERNING [N. 35 called " sons of man." From this it fol- lows that by means of the various things they suffered and endured, they represented the violence done by the Jews to the sense of the letter of the Word. Thus :— The prophet Isaiah was commanded to put off the sackcloth from off his loins, and to put off his shoe from off his foot, and to go naked and bare- foot three years (Isa. xx. 2, 3). And so The prophet Ezekiel was commanded to pass a barber's razor upon his head and upon his beard, and to burn a third part in the midst of the city, to smite a third part with the sword, and to scatter a third part in the wind, and to wrap a few of the hairs in his skirts, and at last to cast them into the midst of the fire and burn them (Ezek. v. 1-4). [2] As the "prophets" represented the Word, and consequently signified the doc- trine of the church from the Word, as said above, and as the " head" signifies wisdom from the Word, therefore the "hair" and " beard" signify the ultimate of truth. By reason of this signification, it was a mark N. 36] THE HOLY SCRIPTURE 67 of deep mourning, and also a great disgrace, for any one to make himself bald, or to be seen bald. For this and no other reason it was that the prophet shaved off the hair of his head and his beard, that so he might represent the state of the Jewish Church in respect to the Word. For this and no other reason was it that The forty-two children who called Elisha bald were torn to pieces by two she-bears (2 Kings ii. 23, 24). For as before said a " prophet" represented the Word, and "baldness" signified the Word without its ultimate sense. [3] It will be seen in the next chapter (n. 49) that the " Nazirites" represented the Lord in re- spect to the Word in its ultimates ; and therefore it was an ordinance for them that they should let their hair grow, and shave off none of it. Moreover the term " Nazi- rite" in the Hebrew tongue means the hair of the head. It was also an ordinance for the high priest that he should not shave his head (Lev. rxi. 10). 68 DOCTRINE CONCERNING [n. 35 Likewise for the head of a household (Lev. xxi. 5). [4] This was why baldness was to them a great disgrace, as is evident from the fol- lowing passages : — On all heads baldness, and every beard shaven (Isa. xv. 2 ; Jer. xlviii. 37). Shame upon all faces, and baldness upon all heads (Ezek. vii. 18). Every head made bald, and every shoulder plucked (Ezek. xxix. 18). I will cause sackcloth to come up upon all loins, and baldness upon every head (Amos viii. 10). Put on baldness, and shave thee on account of the sons of thy delights, and enlarge thy bald- ness, for they are gone into exile from thee (Micah i. 16). To " put on baldness" and to " enlarge" it, here signifies to falsify the truths of the Word in its ultimates, for when these are falsified (as was done by the Jews) the whole Word is destroyed ; for the ultimates of the Word are its props and supports ; indeed, each word is a prop and a support to its celestial and spiritual truths. As the N. 35] THE HOLY SCRH'TURE 69 " hair" signifies truth in the ultimates, in the spiritual world all who despise the Word, and falsify its sense of the letter, appear bald ; whereas they who honor and love it appear with becoming hair. On this subject see also below (n. -49). 36. The Word in its ultimate or natural sense, which is the sense of the letter, is signified also by the wall of the holy Jeru- salem, the structure of which was of. jasper ; and by the foundations of the wall, which were precious stones ; and likewise by the gates, which were pearls (Rev. xxi. 18-21) ; for Jerusalem signifies the church as to doctrine. But of these things more in the following chapter. From what has been adduced it is now evident that the sense of the letter of the Word, which is the natural sense, is the Basis, Containant, and Sup- port of its interior senses, which are the spiritual and the celestial. 70 DOCTRINE CONCERNING [n. 37 IV. Divine Truth in the Sense of the Let- ter OF THE WORD IS IN ITS FULLNESS, in its Holiness, and in its Power. 37. The reason why the Word in the sense of the letter is in its fullness, in its holiness, and in its power, is that the two prior or interior senses, which are called the spiritual and the celestial, are together or simultaneous (sunt simul) in the natural sense, which is the sense of the letter, as was said above (n. 28). But how they are simultaneous in that sense shall now be told in a few words. 38. There are in heaven and in this world a successive order and a simultaneous order. In successive order one thing succeeds and follows another from highest to lowest ; but in simultaneous order one thing is next an- other from inmost to outmost. Successive order is like a column with successive parts from the top to the bottom ; but simulta- neous order is like a connected structure N. 38] THE HOLY SCRIPTURK 71 with successive circumferences from center to surface. It shall now be told how suc- cessive order becomes simultaneous order in the ultimate. It is in this way : The highest things of successive order become the inmost ones of simultaneous order, and the lowest things of successive order be- come the outermost ones of simultaneous order. Comparatively speaking it is as if the column of successive parts were.to sink down and become a connected body in a plane. [2] Thus is the simultaneous formed from the successive, and this in all things both in general and in particular of the natural world, and also of the spiritual world ; for everywhere there is a first, a middle, and an ultimate, and the first aims at and goes through the middle to its ulti- mate. Apply this to the Word. The Celes- tial, the Spiritual, and the Natural proceed from the Lord in successive order, and in tin- ultimate are in simultaneous order; and it is in this way that the celestial and spiritual senses of the "Word arc sinndtane- 72 DOCTRINE CONCERNING [n. 38 ous in its natural sense. When this is com- prehended, it may be seen how the natural sense of the Word, which is the sense of the letter, is the basis, containant, and support of its spiritual and celestial senses ; and how in the sense of the letter of the Word Divine good and Divine truth are in their fullness, in their holiness, and in their power. 39. From all this it is evident that in the sense of the letter the Word is the very- Word itself, for within this sense there are spirit and life, the spiritual sense being its spirit, and the celestial sense its life. This is what the Lord says : — The words that I speak unto you are spirit and are life (John vi. 63). The Lord spoke His words before the world, and in the natural sense. The spiritual sense and the celestial sense without the natural sense which is the sense of the letter, are not the Word ; for without it they are like spirit and life without a body ; and are (as before said, n. 33) like a palace without a foundation. N. 40] THK HOJ.Y P< KI1TURE 73 40. The truths of the sense of the letter of the Word are in part not naked truths, but appearances of truth, and are as it \vi re likenesses and comparisons taken from things such as exist in nature, and thus accommodated and adapted to the appre- hension of the simple and of little children. But being correspondences they are recep- tacles and abodes of genuine truth; and are like enclosing and containing vessels, as a crystal cup encloses noble wine, and as a silver plate holds palatable food. They are also like garments which clothe, as swathings do an infant, and a pretty a maiden. They are also like the memory -knowledges (scientijica) of the nat- ural man which contain within them per- ceptions and affections of truth of the spir- itual man. The naked truths themselves which are enclosed, held, clothed, and con- tained, are in the spiritual sense of the Word; and the naked goods are in its celestial sense. [-] But let this be illus- trated from the Word. Jesus said : — » 74 DOCTRINE CONCERNING [n. 40 Woe unto you, Scribes and Pharisees, because ye cleanse the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and of the platter, that the outside thereof may be clean also (Matt, xxiii. 25, 26). The Lord, here spoke by means of ulti- mate things which are containants, and. said " cup and platter ;" and " cup" means wine, and " wine" the truth of the Word ; and " platter" means food, and " food" the good of the Word. To "cleanse the inside of the cup and platter," means to purify by means of the Word the interior things which belong to will and thought and thus to love and faith. " That the outside may be clean also," means that in this way, ex- terior things, which are the actions and the conversation, will have been made pure, for these derive their essence from the interior things. [3] Again, Jesus said : — There was a certain rich man, who was clothed in crimson and fine linen, and living in mirth and splendor every day ; and there was a certain poor N. 40] THE HOLY SCRIPTURE 75 man, named Lazarus, who was laid at his porch, full of sores {Luke xvi. IP, 20). Etere also the Lord spoke by means of nat- ural things that were correspondences, and contained spiritual things. The " rich man" means the Jewish nation, which is called " rich" because it possessed the Word, in which are spiritual riches. The "crim- son and fine linen" with which he was clothed, signify the good and truth" of the Word ; " crimson," its good, and " fine linen" its truth. To " live in mirth and splendor every day," signifies the delight they had in possessing and reading the Word. The " poor man Lazarus," means the Gentiles who had not the Word ; and that these were despised and scorned by the Jews, is meant by Lazarus lying at the rich man's porch full of sores. [4] The reason the Gentiles are meant by "Lazarus" is that the Gen- tiles were beloved by the Lord, as Lazarus, who was raised from the dead was beloved by the Lord (John xi. 3, f>, 30), and is 76 DOCTRINE CONCERNING [n. 40 called His friend (xi. 11), and reclined with the Lord at table (xii. 2). From the two foregoing passages it is evi- dent that the truths and goods of the sense of the letter of the Word are as vessels and as garments for the naked truth and good that lie hidden in its spiritual and celestial senses. 41. Such being the Word in the sense of the letter, it follows that they who are in Divine truths, and in the faith that the Word within, in its bosom, is Divine holi- ness — and much more they who are in the faith that it is from its spiritual and celes- tial senses that' the Word is Divine holi- ness — see Divine truths in natural light while reading the Word' in enlightenment from the Lord. For the light of heaven (in which is the spiritual sense of the Word) flows into the natural light in which is its sense of the letter, and illumines man's in- tellectual called the rational, and causes him to see and recognize Divine truths, both where they stand in plain view, and where N. 4l] THE HOLY SCRIPTf l.'K i . they lie concealed. With some these Di- vine truths flow in along with the light of heaven ; sometimes even when they are not aware of it. 42. As, in its inmost . bosom, from its i-elestial sense, our Word is like a flame that enkindles ; and as, in its middle bosom, from its spiritual sense, it is like a light that enlightens ; it follows that in its ul- timate bosom, from its natural sense which lias within it the two more interior senses, tin' Word is like a ruby and a diamond; like ;i ruby from its celestial flame, and like a diamond from its spiritual light. And as from its transparency the "Word is like this in the sense of the letter, the Won] in this sense of the letter is meant by tin- foundations of the wall of the New de- rusal.-m ; by the brim ami Thummim in Aaron's ephod; l>y the garden of Eden in which had been the king of Tyr<-: by the curtains and veils of t bo Tabernacle ; and by the externals of the Temple at derusa- lem. Hut in its very - ernarle which were the curtains and veils (and thus its coverings and containants), signified the ultimate things of the Word, which are the -truths and goods of the sense of the letter. And because these ultimates of the Word were signified. All the curtains and veils were made of tine linen intertwined, of hyncinthine 1>lue and bright crimson, and of scarlet double-dyed, with cher- ubim (Exod. xxvi. 1. :;i. What the Tabernacle and all things in it represented and signified generally and spe- cifically, has been unfolded in the Arcana Coelesti'i on this chapter of Exodus. It is there shown that fin- ••curtain.-,"' and •• veils" represented external things of heaven and the church, and therefore of the Word; and that •• line linen" signified truth from a, spiritual origin; ff hyacinthine blue," truth from a celestial origin; "bright crimson," Celestial good; •■ scarlet double-dyed." spir- itual good ; and f \ cherubim." guards of the interior things of the Word. 86 DOCTRINE CONCERNING [n. 47 47. The external things of the Temple at Jerusalem represented external things of the Word, which belong to the sense of its letter. This is because the Temple rep- resented the same as did the Tabernacle, namely, heaven and the church, and con- sequently the Word. That the Temple at Jerusalem represented the Lord's Divine Human, He Himself teaches in John : — Destroy this Temple, and in three days I will raise it up ; He spake of the Temple of His Body (ii. 19, 21). Where the Lord is meant, there alsois meant the Word, for the Lord is the Word. Now as the interior things of the Temple repre- sented interior things of heaven and the church (and therefore of the Word), its exterior things represented and signified exterior things of heaven and the church, and therefore exterior things of the Word, which belong to the sense of its letter. Concerning the exterior things of the Tem- ple we read : — N. 47] THE HOLT SCRIPTURE 87 That they were built of whole stone, not hewn, and within of cedar ; and that all its walls within were carved with cherubim, palm-trees, and open- ings of flowers ; and that the floor was overlaid with gold (1 Kings vi. 7, 29, 30) ; all of which things also signify external things of the Word, which are holy things of the sense of the letter. 48. The Word in its glory teas repre- sented by the Lord when He was transfit/- ured. Concerning the Lord as transfigured before Peter, James, and John, we read : — That His face did shine as the sun, and His gar- ments became white as the light. That Moses and Elias appeared talking with Him. That a bright cloud overshadowed the disciples ; and that a voice was heard out of the cloud, saying, This is My beloved Son, hear ye Him (Matt. xvii. 1-6). I have been instructed that the Lord then represented the Word; "His face that did shine as the sun,'' His Divine good ; " His garments that became as the light," His Divine truth : " Moses and Elias."' the his- torical and the prophetical Word j t; Moses," the "Word that was written by him and the 88 DOCTRINE CONCERNING [N. 48 historical Word in general, and "Elias." the prophetical Word ; and the " bright cloud that overshadowed the disciples/' the Word in the sense of the letter : and there- fore a voice- was heard from this cloud which said, u This is My beloved Son, hear ye Him." For all utterances and answers from heaven are made exclusively by means of ultimate things such as are in the sense of the letter of the Word. For they are made in fullness, from the Lord. 49. So far we have shown that the Word in the natural sense which is the sense of the letter, is in its holiness and its full- ness. Something shall now be said to show that in this sense the Word is also in its power. How great and of what nature is the power of Divine truth in the heavens and also on earth, is evident from what has been said in the work on Heaven and Hell concerning the power of the angels of heaven (n. 228-233). The power of Divine truth is directed especially against falsities and evils, thus against the hells. The fight M, 49] THE HOLY SCRIPTURE 89 against these must be waged by means of truths from the sense of the letter of the Word. Moreover it is by means of the truths in a man that the Lord has the power to save him ; for man is reformed and re- generated and is at the same time taken out of hell and introduced into heaven, by means of truths from the sense of the let- ter of the Word. This power the Lord took upon Himself, even as to His Divine Human, after He had fulfilled all things of the Word down to its ultimates. [2] Therefore when by the passion of the cross He was about to fulfill those which re- mained, He said to the chief priest, Hereafter ye shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven (Matt. xxvi. 64 ; Mark xiv. 62). The " Son of man," is the Lord as to the Word ; the " clouds of heaven," are the Word in the sense of the letter ; to " sit at the right hand of God,'' is omnipotence by liicaiis of the Word. (As also in Mark xvi. 19. ) The Lord's power from the ultimate 90 DOCTRINE CONCERNING [n. 49 things of truth was represented by* the Nazirites in the Jewish Church ; and by Samson, of whom it is said that he was a Nazirite from his mother's womb, and that his power lay in his hair. Nazirite and Naziriteship also mean the hair. [3] That Samson's power lay in his hair, he himself made plain, saying, There hath not come a razor upon my head, because I have been a Nazirite from my mother's womb ; if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man (Judges xvi. 17). No one can know why the Naziriteship (by which is meant the hair) was instituted, or whence it came that Samson's strength was from the hair, unless he knows what is signified in the Word by the " head." The " head" signifies the heavenly wisdom which angels and men have from the L.ord by means of Divine truth; consequently the " hair of the head" signifies heavenly wis- dom in ultimate things, and also Divine truth in ultimate things. [4] As, from N. 49] THK HOLY S( RIPTURE 91 correspondence with the heavens, this is the signification of the " hair, r it was a statute for the Nazirites that : — They should not shave the hair of their heads, because this is the Xaziriteship of God upon their heads (Num. vi. 1-21). And for the same reason it was ordained that : — The high priest and his sons should not shave their heads, lest they should die, and wrath should come upon the whole house of Israel (Lev. x. 6.) [5] As, on account of this signification, which is from correspondence, the hair was so holy, the Son of man, who is the Lord as to the Word, is described even as to His hairs : — That they were white like wool, as white as snow (Iiev. i. 14) : In like manner the Ancient of days (/>n this subject see also above, n. B&) In short, the reason why the power of Divine truth or of the Won! is in the sense of the letter, is that there the Word is in its fullr 92 DOCTRINE CONCERNING [n. 49 ness ; and it is also because in that sense are, at the same time and together (simul), the angels of both the Lord's kingdoms and men on earth. The Doctrine of the Church is to be drawn from the sense of t^he Letter of the Word, and is to be confirmed thereby. 50. It has been shown in the preceding chapter that the Word in the sense of the letter is in its fullness, in its holiness, and in its power ; and as the Lord is the Word (for He is the all of the Word), it follows that He is most of all present in the sense of the letter, and that from it He teaches and enlightens man. But these things shall be set forth in the following order : — i. The Word cannot be understood with- out doctrine. N. 50] TIIK HOLY bouuviHjbb 93 ii. Doctrine must be drawn from the s.nsc of the letter of the Word. iii. But the Divine truth which must be of doctrine appears to none but those who are in enlightenment from the Lord. 51. i. The Word cannot be understood Us it li out doctrine. This is because the Word in the sense of the letter consists exclu- sively of correspondences, to the end that things spiritual and celestial may be simul- taneous or together therein, and that every word may be their containant and support. For this reason, in some places in the sense of the letter the truths are not naked, but clothed, and are then called appearances of truth. Many truths also are accommodated to the capacity of simple folk, who do not uplift their thoughts above such things as they see before their eyes. There are also some things that appear like contradictions, although the Word when viewed in its own light contains no contradiction. And again in certain passages in the Prophets, mimes of persons and places are gathered together 94 DOCTRINE CONCERNING [N. 51 from which, in the letter, no sense can be elicited, as in those passages adduced above (n. 15). Such being the Word in the sense of the letter, it is evident that it cannot be understood without doctrine. [2] But to illustrate this by examples. It is said, That Jehovah repents {Exod. xxxii. 12, 14 ; Jonah iii. 9 ; iv. 2) ; And also That Jehovah does not repent (Num. xxiii. 19 ; 1 Sam. xv. 29). Without doctrine these passages cannot be reconciled. It is said That Jehovah visits the iniquity of the fathers upon the sons to the third and fourth generation (Num. xiv. 18) ; And it is also said that The father shall not die for the son, nor the son for the father, but every one for his own sin (Deut. xxiv. 16). Interpreted by doctrine these passages are not discordant, but are in agreement. [3] Jesus says, N. 51] THE HOLY SCRIPTURE 95 Ask, and it shall be given you ; seek, and ye shall find ; knock, and it shall be opened unto you ; for every one that asketh shall receive ; and he that seeketh shall find ; and to him that knockr eth it shall be opened {Matt. vii. 7, 8 ; xxi. 21, 22). Without doctrine it might be believed that every one will receive what he asks for; but from doctrine it is believed that what- ever a man asks not from himself but from the Lord is given ; for this also is what the Lord says, If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you (John xv. 7). [4] The Lord says, Blessed are the poor, for theirs is the kingdom of God (Luke vi. 20). Without doctrine it may be thought that heaven is for the poor and not for the rich, but doctrine teaches that the poor in spirit are meant, for the Lord says, Blessed are the poor in spirit ; for theirs is the kingdom of heaven (Matt. v. 3). [5] The Lord says, 96 DOCTRINE CONCERNING [N. 51 Judge not, that ye be not judged ; for with what judgment ye judge ye shall be judged (Matt. vii. 1, 2 ; Luke vi. 37). Without doctrine this might be cited to con- firm the notion that it is not to be said of what is evil that it is evil, thus that an evil person is not to be judged to be evil ; yet according to doctrine it is lawful to judge, but justly ; for the Lord says, Judge righteous judgment (John vii. 24). [6] Jesus says, Be not ye called Teacher, for One is your Teacher, even the Christ. And call no man your father on the earth ; for One is your Father in the heavens. Neither be ye called masters ; for One is your Master, the Christ (Matt, xxiii. 8-10). Without doctrine it would seem that it is not lawful to call any person teacher, father, or master ; but from doctrine it is known that in the natural sense it is lawful to do this, but not in the spiritual sense. [7] Jesus said to His disciples, When the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (Matt. xix. 28). N. 5l] THK IKU.Y Se adduced : — I will hide My face from them, I will see what their latter end shall be, for they are a generation of perversions, suns in whom is no faithfulness. I said, I will cast them into outermost corners, I will make the remembrance of them to cease from man, for they are a nation void of counsel, neither is there understanding in them ; their vine is of the vine of Sodom, and of the fields of Go- morrah ; their grapes are grapes of gall ; their clusters are of bitternesses ; their wine is the poison of dragons, and the cruel venom of asps. Is not this hidden with Me, sealed up among My treasures ? To Me belongeth vengeance and retri- bution (Deut. xxxii. 20-35). It is of that same nation that these things are said. And things of the same purport are said elsewhere, As in Isa. iii. 1, 2, 8 ; v. 3, 6 ; Deut. ix. ... • : ; Matt. xii. 39 ; xxiii. 27, 28 ; John viii. 44 ; and in Jeremiah and Ezekiel throughout. These passages which srcm contradictory will however from doctrine be seen to 100 DOCTRINE CONCERNING [N. 51 accord, for this teaches that in the Word " Israel'' and " Judah" do not mean Israel and Judah, but the church in both senses, in one that it is devastated, in the other that it is to be set up anew by the Lord. Other things like these exist in the Word, from which it plainly appears that the Word cannot be understood without doctrine. 52. From all this it is evident that they who read the Word without doctrine, or who do not acquire for themselves doctrine from the Word, are in obscurity as to every truth, and that their minds are wa- vering and uncertain, prone to errors, and pliant to heresies, which they also embrace wherever inclination or authority favors, and their reputation is not endangered. For the Word is to them like a lampstand with- out a lamp, and in their gloom they seem to see many things, and yet see scarcely anything, for doctrine alone is a lamp. I have seen such persons examined by angels, and found to be able to confirm from the Word whatever they please, and it was also N. 62] THE HOLY SCKIPTURE 101 found that they confirm what is of their own love and of the love of those whom they favor. And I have seen them stripped of their garments, a sign that they were de- void of truths ; for in the spiritual world garments are truths. 53 ii. Doctrine must be drawn from the sense of the letter of the Word, and be con- firmed thereby. The reason of this is that there and not elsewhere is the Lord present with man, and enlightens him and teaches him the truths of the church. Moreover the Lord never operates anything except in what is full, and the Word is in its full- ness in the sense of the letter, as has been shown above. This is why doctrine must be drawn from the sense of the letter. 54. That by means of doctrine the Word not only becomes intelligible, but also as it were shines with light, is because with- out doctrine it is not understood, and is like a lampstand without a lamp, as has been shown fcboreJ By means of doctrine therefore the Word is understood, and is 102 DOCTRINE CONCERNING [N. 54 like a lampstand with a lighted lamp. The man then sees more things than he had seen before, and also understands those things which before he had not understood. Dark and contradictory things he either does not see and passes over, or sees and interprets them so that they agree with the doctrine. The experience of the Chris- tian world attests that the Word is seen from doctrine, and is also interpreted ac- cording to it. All the Reformed see and interpret the Word from and according to their own doctrine ; so do the Papists from and according to theirs, and even the Jews do so from and according to theirs ; thus from a false doctrine all see falsities, and from a true doctrine truths. It is evident therefore that true doctrine is like a lamp in the dark, and a guide-post on the way. But doctrine is not only to be drawn from the sense of the letter of the Word, but must also be confirmed thereby ; for if not so confirmed the truth of doctrine appears as if only man's intelligence were in it, N. 54] THK HOLY SCRIPTURE 103 and not the Lord's Divine wisdom ; and so the doctrine would be like a house in the air, and not on the earth, and would lack a foundation. 55. The doctrine of genuine truth can also be drawn in full from the sense of the letter of the Word, because in this sense tin- Word is like a man clothed whose face and hands are bare. All things that con- cern man's life, and consequently his sal- vation, are bare ; but the rest are clothed. In many places also where they are clothed they shine through their clothing, like a face through a thin veil of silk. The truths of the Word also appear and shine through their clothing more and more clearly in proportion as they are multiplied by a love for them, and are ranged in order by this love. But this also is by means of doctrine. 56. It might lie believed that the loo- trinc of genuine truth could be procured by means of the spiritual sense of the Word which is furnished through a knowledge of correspondences. But doctrine is not pro 104 DOCTRINE CONCERNING [N. 66 cured by means of that sense, but is only lighted up and corroborated. For as said before (n. 26), no one comes into the spir- itual sense of the Word by means of cor- respondences unless he is first in genuine truths from doctrine. If a man is not first in genuine truths he may falsify the Word by means of some correspondences with which he is acquainted, by connecting them together and interpreting them so as to con- firm that which cleaves to his mind from some principle previously received. More- over the spiritual sense of the Word is not given any one except by the Lord alone, and it is guarded by Him as heaven is guarded, for heaven is in it. It is better therefore for man to study the Word in the sense of the letter ; from this alone is doc- trine furnished. 57. iii. The genuine truth which must be of doctrine appears in the sense of the letter to none but those who are in enlightenment from the Lord. Enlightenment is from the Lord alone, and exists with those who love N. 57] THE HOLY SCRIPTURE 105 truths because they are truths and make them of use for life. With others there is no enlightenment in the Word. The rea- son why enlightenment is from the Lord alone is that the Lord is in all things of tlic Word. The reason why enlightenment exists with those who love truths because they are truths and make them of use for life, is that such are in the Lord and the Lord in them. For the Lord is His own Divine truth, and when this is loved be- cause it is Divine truth (and it is loved when it is made of use), the Lord is in it with the man. This the Lord teaches in John : — In that day ye shall know that ye are in Me and I in you. He that hath My commandments, and doeth them, he loveth Me, and I will love him, and will manifest Myself to him ; and I will come unto him, and make My abode with him (xiv. 20, 21, 23). And in Matthew: — Blessed are the pure in heart, for they shall see God (v. 8). 106 DOCTRINE CONCERNING [N. 67 These are they who are in enlightenment when they are reading the Word, and to whom the Word shines and is translucent. 58. The reason why the Word shines and is translucent with such, is that there is a spiritual and celestial sense in every particular of the Word, and these senses are in the light of heaven, so that through these senses and by their light the Lord flows into the natural sense, and into the light of it with a man. This causes the man to acknowledge the truth from an in- terior perception, and afterwards to see it in his own thought, and this as often as he is in the affection of truth for the sake of truth. For perception comes from affec- tion, and thought from perception, and thus is produced the acknowledgment which is called faith. But of these things more will be said in the following chapter con- cerning the conjunction of the Lord with man by means of the Word. 59. With such men the first thing is to get for themselves doctrine from the sense N. 6t)] Till. HuLY S a.sso< i ltio.n with thk An<;ki>. 62. The reason why there is conjunction with the Lord by means of the Word is that the Word treats solely of Him. and the Lord is consequently its all in all and 112 DOCTRINE CONCERNING [x. 62 is called the Word, as has been shown in the Doctrine of the Lord. The reason why the conjunction is in the sense of the letter, is that in this sense the Word is in its full- ness, its holiness, and its power, as has been shown above in its proper chapter. The conjunction is not apparent to the man, but is in the affection of truth, and in his perception of it, thus is in the man's love for and faith in Divine truth. 63. The reason why there is association with the angels of heaven by means of the sense of the letter, is that the spiritual sense and celestial sense are in it, and the angels are in these senses, the angels of the spiritual kingdom being in the Word's spiritual sense, and those of the celestial kingdom in its celestial sense. These senses are evolved from the Word's natural sense which is the sense of the letteT while a true man is in it. The evolution is instantane- ous ; consequently so is the association. 64. It has been made plain to me by much experience that the spiritual angels N. $4 ] THE HOLY SCRIPTURE 113 are in the spiritual sense of the Word, and the celestial angels in its celestial sense. While reading the Word in its sense of the letter it has been given nie to perceive that communication was effected with the heavens, now with this society of them, now with that, and that what I understood according to the natural sense, the spiritual angels understood according to the spiritual sense, and the celestial angels according to the celestial sense, and this in an instant. As I have perceived this communication many thousands of times, there remains with me no doubt about it. Moreover there are spirits beneath the heavens who abuse this communication : they recite some say- ings from the sense of the letter, and imme- diately observe and take note of the society with which communication is effected. This I have frequently seen and-heard. From these things it has been given me to know by actual experience that the Word in re- spect to its sense of the letter is the Di- vine medium <>t conjunction with the Lord 8 114 DOCTRINE CONCERNING [n. 64 and with heaven. (Concerning this con- junction by the Word see also what is said in the work on Heaven and Hell, n. 303- 310.) 65. The way in which the evolution of these senses is effected shall also be told in a few words. But for the understand- ing of this it will be necessary to recall what has been said above about successive order and simultaneous order, namely, that in successive order what is celestial, what is spiritual, and what is natural follow one after another, from highest things in heaven down to ultimate things in the world, and that the same things are in the ultimate (which is natural) in simultaneous order, one next another from the inmost things to the outermost ones, and that in like manner there are successive senses of the Word, celestial and spiritual, simultane- ously in the natural sense. When these things are comprehended, the way in which the two senses, celestial and spiritual, are evolved from the natural sense while a man N. 65] THE HOLY SCRIPTURE 115 is reading the Word may in some measure be unfolded before the understanding; for a spiritual angel then calls forth what is spiritual, and a celestial angel what is celes- tial, nor can they do otherwise, because such things are homogeneous and in accordance with their nature and essence. 66. But this may be illustrated in the first place by comparisons drawn from the three kingdoms of nature % : animal, vege- table, and mineral. From the animal king* dom : When the food becomes chyle, the blood vessels extract and call forth from it their blood, the nervous fibres their fluid, and the substances that are the origins of the fibres their animal spirit. From the rr,j,tal,l,- kingdom t The tree, with its trunk, branches, leaves, and fruit, stands upon its root, and by means of its root it extracts and calls forth from the ground a grosser sap for the trunk, branches, and leaves, a purer for the pulp of the fruit, and the purest for the seeds within the fruit. From the 'ninrral kifigdom : In some places in 116 DOCTRINE CONCERNING [N. 66 the bowels of the earth there are minerals impregnated with gold, silver, and iron, and each of these metals draws its own element from the exhalations stored up in the earth. 67. We may now illustrate by an ex- ample how from the natural sense in which is the Word with men, the spiritual angels draw forth their own sense, and the celes- tial angels theirs. Take as an example five commandments of the decalogue : — Honor thy father and thy mother. By " father and mother" a man understands his father and mother on earth, and all who stand in their place, and by to " honor" he understands to hold in honor and obey them. But a spiritual angel understands the Lord by " father," and the church by "mother - ," and by to "honor" he under- stands to love. And a celestial angel understands the Lord's Divine love by " father," and His Divine wisdom by "mother," and by to "honor" to do what is good from Him. N 67 THE HOLY SCRIPTURE 117 [8] Thou shalt not steal. By to " steal" a man understands to steal, defraud, or under any pretext take from his neighbor his goods. A spiritual angel understands to deprive others of their truths of faith and goods of charity by means of falsities and evils. And a celestial angel under- stands to attribute to himself what is the Lord's, and to claim for himself His right- eousness and merit. [3] Thou shalt not commit adultery. By ¥ committing adultery" a man understands to commit adultery and fornication, to do obscene things, speak lascivious words, and harbor filthy thoughts. A spiritual angel understands to adulterate the goods of the Word, and falsify its truths. And a celes- tial angel understands to deny the Lord's Divinity and to profane the Word. [4] Thou shalt not kill. By " killing," a man understands also bearing hatred, and desiring revenge even to the death. A spiritual angel understands to act as a devil and destroy men's souls. And a ce- 118 DOCTRINE CONCERNING [n. 67 lestial angel understands to bear hatred against the Lord, and against what is His. [5] Thou shalt not bear false witness. By "bearing false witness" a man under- stands also to lie and defame. A spiritual angel understands to say and persuade that what is false is true and what is evil good, and the reverse. And a celestial angel understands to blaspheme the Lord and the Word. [6] From these examples it may be seen how the Spiritual and Celestial of the Word are evolved and drawn out from the natural sense in which they are. . Wonder- ful to say, the angels draw out their senses without knowing what the man is thinking about, and yet the thoughts of the angels and of the men make a one by means of correspondences, like end, cause, and effect. Moreover ends actually are in the celestial kingdom, causes in the spiritual kingdom, and effects in the natural kingdom. This conjunction by means of correspondences N. fff] TI1K HOLY SCRIPTURE 119 is such from creation. This then is the source of man's association with angels by means of the Word. 68. Another reason why association of man with angels exists by means of the natural or literal sense of the Word, is that in every man from creation there are three degrees of life, celestial, spiritual, and natural, but so long as he is in this world he is in the Natural, and is at the same time in the Spiritual in so far as he is in genuine truths, and in the Celestial in so far as he is in a life according to tin-in ; but still he does not come into the Spiritual or Celestial itself until after death. But of this more elsewhere. 69. From all this it is evident that in the Word alone (through the fact that it is conjunction with the Lord and associa- tion with the angelW) there is spirit and life, as the Lord teaches i — The winds that I speak unto yon. i hey are spirit and they are life (John vi. •',.;,. The water that I shall give you shall be in ymi 120 DOCTRINE CONCERNING [n. 69 a fountain of water springing up into eternal life (John iv. 14). Man doth not live by bread alone, but by every word that proceedeth out of the mouth of God (Matt. iv. 4). Labor for the meat that endureth unto eternal life, which the Son of man shall give unto you (John vi. 27). VII. The Word is in all the Heavens, and is the Source of Angelic~Wisdom. 70. Hitherto it has not been known that the Word is in the heavens, nor could it be made known so long as the church was ignorant that angels and spirits are men like the men in this world, and that they possess in every respect like things to those possessed by men, with the sole difference that they themselves are spiritual, and that all things they possess are from a spiritual origin; while men in this world are nat- ural, and all things they possess are from N. 70] THE HOLY SCRIPTURE '121 a natural origin. So long as this fact was hidden it could not be known that the Word exists in the heavens also, and is read by angels there, and also by spirits who are beneath the heavens. But that this might not be forever hidden, it has been granted me to be in company with angels and spirits, to converse with them, see what exists with them, and afterwards relate many things that I have heard and seen. This has been done in a work on Heaven and Hell, published in London in 1758 ; in which work it may be seen that angels and spirits are men, and that they possess in abundance all things that men possess in this world. That angels and spirits are men, may be seen in that work (n. 73-77, and 453-456). That they possess like things to those possessed by men in this world (n. 170-190) : Also that they have Divine worship, and preachings in places of worship (n. 221-227) : That they have writings and also books (n. 258-264) : And that they have the Word (n. 259). 122* DOCTRINE CONCERNING [n. 71 71. As regards the Word in heaven, it is written in a spiritual style, which differs entirely from a natural style. The spir- itual style consists solely of letters, each of which contains a meaning, and there are points above the letters which exalt the meaning. With the angels of the spir- itual kingdom the letters resemble printed letters in our world ; and" with the angels of the celestial kingdom the letters (each of which also contains a complete meaning) resemble the ancient Hebrew letters, curved in various ways, and with marks above and within. Such being the style of their writing, there are no names of persons and places in their Word such as there are in ours, but instead of the names there are the things which they signify. Thus in- stead of Moses there is the historical Word, instead of Elijah, the prophetical Word ; instead of Abraham, Isaac, and Jacob, the Lord as to His Divinity and Divine Hu- man ; instead of Aaron, the priestly office ; instead of David, the kingly office, each of X. 7l] Mil: HuLY SCRIPTURE 123 the Lord ; instead of the names of the twelve sons of Jacob, or of the tribes of Israel, various things of heaven and the church; and like things instead of the names of the Lord's twelve disciples ; in- stead of Zion and Jerusalem, the church in respect to the Word and doctrine from the Word ; instead of the land of Canaan, the church itself; instead of the cities therein on this side and beyond Jordan, various things of the church and of its doctrine ; and so with all the other names. It is the same with the numbers : neither do these appear in the Word that is in heaven, but instead of them the things to which the numbers that are in our Word correspond. It is evident from these examples that the Word in heaven is a Word that corre- sponds to our Word, and thus that the two are a one, for correspondences make a one. 72. It is a wonderful thing that the Wcrd in tin- heavens is so written that the simple understand it in simplicity, and the wise in wisdom, for there are many points 124 DOCTRINE CONCERNING [N. 72 and marks over the letters, which as has been said exalt the meaning, and to these the simple do not attend, nor are they even aware of them ; whereas the wise pay at- tention to them, each one according to his wisdom, even to the highest wisdom. In every larger society of heaven, a copy of the Word, written by angels inspired by the Lord, is kept in its sanctuary, lest being elsewhere it should be altered in some point. In respect to the fact that the simple understand it in simplicity and the wise in wisdom, our Word is indeed like that in heaven, but this is effected in a different way. 73. The angels acknowledge that all their wisdom comes through the Word, for they are in light in proportion to their un- derstanding of the Word. The light of heaven is Divine wisdom, which to their eyes is light. In the sanctuary where the copy of the Word is kept, there is a naming and bright light that surpasses every degree of light in heaven that is outside of it. The x. 73] tiii: holy scrii'tii.k 125 cause is the same as above mentioned; it is that the Lord is in the Word. 74. The wisdom of the celestial angels surpasses that of the spiritual angels almost as much as this surpasses the wisdom of men, and the reason is that the celestial angels are in the good of love from the Lord, while the spiritual angels are in truths of wisdom from Him, and wherever there is the good of love there resides at the same time wisdom ; but where there are truths there resides no more of wisdom than there is good of love together with it. This is the reason why the Word in the celestial kingdom is written differently from that in the spiritual kingdom ; for goods of love are expressed in the Word of the celestial kingdom, and the marks de- note affections, whereas truths of wisdom are expressed in the Word of the spiritual kingdom, and the marks denote percep- tions. 75. From what has been said may be inferred the nature of the wisdom that lies 126 DOCTRINE CONCERNING [N. 75 hidden in the Word that is in this world. In fact all angelic wisdom, which is unut- terable, lies hidden in it, for it is the con- tainant of the same, and after death a man who is being made an angel by the Lord by means of the Word comes into that wisdom. VIII. The Church is from the Word, and is such as is its understanding of the Word. 76. That the church is from the Word does not admit of doubt, for the Word is Divine truth itself (n. 1—4) ; the doctrine of the church is from the Word (n. 50-61) ; and through the Word there is conjunction with the Lord (n. 62-69). But doubt may arise as to whether the understanding of jthe Word is what makes the church, for there are those who believe that they are of the church because they have the Word, N. 76] THE HOLY S< Kl I'TUKK 127 rt-ad it or hear it from a preacher, and know something of its sense of the letter, yet how this or that in the Word is to be understood they do not know, and some of them little care. It shall therefore be proved that it is not the Word that makes the church, but the understanding of it, and that such as is the understanding of the Word among those who are in the church, such is the church itself. The proof of this is as follows. 77. The Word is the Word according to the understanding of it in a man, that is, as it is understood. If it is not understood, the Word is indeed called the Word, but it is not the Word with the man. The Word is the truth according to the under- standing of it, for it may not be the truth, because it may be falsified. The Word is spirit and life according to the understand- ing of it, for its letter if not understood is dead. And as a man has truth and life according to his understanding of the Word, so has he faith and love according 128 DOCTRINE CONCERNING [x. 77 thereto, for truth is of faith, and love is of life. Now as the church exists by means of faith and love, and according to them, it follows that the church is the church through the understanding of the Word and according thereto ; a noble church if in genuine truths, an ignoble church if not in genuine truths, and a destroyed church if in falsified truths. 78. Further: it is through the Word that the Lord is present with a man and is conjoined with him, for the Lord is the Word, and as it were speaks with the man in it. The Lord is also Divine truth itself, as likewise is the Word. From this it is evident that the Lord is present with a man and is at the same time conjoined with him, according to his understanding of the Word, for according to this the man has truth and the derivative faith, and also love and the derivative life. The Lord is indeed present with a man through the reading of the Word, but He is conjoined with him through the understanding of N. 78] THK HOLY SCRIPTURE 129 truth from the Word, and according thereto ; and in proportion as the Lord lias been con- joined with a man, in the same propor- tion the church is in him. The church is within man ; the church that is outside of him is the church with a number of men who have the church within them. This is meant by the Lord's words to the Pharisees who asked when the kingdom of God would come : — The kingdom of God is within you (Luke xvii. 21). Here the "kingdom of God" means the Lord, and from Him, the church. 79. In many places in the Prophets where the church is treated of, the under- standing of the Word is treated of, and it is taught that there is no church except where the Word is rightly understood, and that such as is the understanding of the Word with those in the church, such is the church. In nmny places also in the Prophets the church with the Israclitish and Jewish na- tion is described as being totally destroyed 9 130 DOCTRINE CONCERNING [n. 79 and annihilated through their falsification of the meaning or understanding of the Word, for naught but this destroys the church. [2] The understanding of the Word, both true and false, is described in the Prophets by " Ephraim," especially in Hosea, for in the Word " Ephraim" signi- fies the understanding of the Word in the church. And as the understanding of the Word makes the church, Ephraim is called, A dear son, and a child of delights (Jer. xxxi. 20) ; The first-born (ver. 9) ; The strength of Jehovah's head (Ps. lx. 7 ; cviii. 8) ; Mighty (Zech. x. 7) ; Filled with the bow (ix. 13) ; and the sons of Ephraim are called, Armed, and shooters with the bow (Ps. lxxviii. 9). The " bow" signifies doctrine from the Word fighting against falsities. Therefore also, Ephraim was passed over to Israel's right hand, and was blessed • and was also accepted instead of Reuben (Gen. xlviii. 5, 11-15). N. 79] THE HOLY SCRIPTURE 131 And therefore, Ephraim, together with his brother Manasseh (under the name of Joseph their father), was ex- alted above all by Moses when he blessed the sons of Israel (Beut. xxxiii. 13-17). [3] The quality of the church when the understanding of the Word has been de- stroyed, is also described in the Prophets by " Ephraim," especially in Hosea, as is evident from the following passages : — Israel and Ephraim shall stagger ; Ephraim shall be in the solitude ; Ephraim is oppressed and shattered in judgment. I will be unto Ephraim as a lion ; I will tear and go away ; I will carry off, and there shall be none to deliver (Hos. v. ">, 9, 11-14). O Ephraim, what shall I do unto thee ? for thy holiness is as a cloud of the dawn, and like the dew that falleth in the morning, it goeth away (vi. 4). They shall not dwell in the land of Jehovah ; but Kphraim shall return to Egypt, and shall eat in Assyria that which is unclean (ix. 3). [4] The "land of Jehovah" is the chuivh; "Egypt" is the memory -knowledge (scien- 132 DOCTRINE CONCERNING [n. 79 tlfieum) of the natural man ; " Assyria" is the derivative reasoning : by these two the Word is falsified in respect to the under- standing of it, and therefore it is said that " Ephraim shall return to Egypt, and shall eat in Assyria that which is unclean."' [5] Again : — Ephraim feedeth on wind, and followeth after the east wind ; every day he multiplieth lying and wasteness ; he maketh a covenant with Assyria, and oil is carried down into Egypt (xii. 1). To " feed on wind," to " follow after the east wind," and to " multiply lying and waste- ness," is to falsify truths, and thus destroy the church. [6] The like is signified also by the " whoredom" of Ephraim (for " whore- dom" signifies the falsification of the under- standing of the Word, that is, of its genuine truth) in the following passages : — I know Ephraim, that he hath altogether com- mitted whoredom, and Israel is defiled (Hos. v. 3). In the house of Israel I have seen a fonl thing ; there Ephraim hath committed whoredom, and Israel hath been defiled (vi. 10). N. Tit] THE HOLY SCRIPTURE 133 " Israel" is the church itself, and " Ephraim' is the understanding of the Word, from and according to which is the church, and there- fore it is said " Ephraim hath committed • whoredom, and Israel hath been defiled." [7] As the church among the Jews had been utterly destroyed through falsifica- tions of the Word, it is said of Ephraim, I will give thee up, Ephraim, I will deliver thee over, Israel, as Admah, and I will set thee as Zeboim (Hos. xi. 8). Now as the Prophet Jlosea, from the first chapter to the last, treats of the falsifica- tion of the Word, and of the destruction of the church thereby ; and as the falsifica- tion of truth is there signified by " whore- dom," therefore in order that he might rep- resent this state of the church, that prophet was commanded to take unto himself a harlot for a woman, and of her to beget sons (chap. i. ) ; and, a second time, to take a woman who was an adulteress (chap. iii.). [8] These passages have been adduced in order that it may be known and confirmed 134 DOCTRINE CONCERNING [N. 79 from the Word that such as is the under- standing of the Word in the church, such is the church : excellent and precious if this understanding is from genuine truths of the Word, but ruined and even foul if it is from truths falsified. In confirmation of the truth that Ephraim signifies the understanding of the Word, and in the opposite sense the same falsified, and that the destruction of the church comes from this, the other passages in which Ephraim is treated of may be consulted, As Hos. iv. 17, 18 ; vii. 1. 11 ; viii. 9, 11 ; ix. 11-13, 16 ; x. 11 ; xi. 3 ; xii. 1, 8, 14 ; xiii. 1, 12 ; Isa. xvii. 3 ; xxviii. 1 ; Jer. iv. 15 ; xxxi. 6, 18 ; 1. 19 ; Ezek. xxxvii. 16 ; xlviii. 5 ; Obad. 19 ; Zech. ix. 10. N. 80] THE HOLY SCRIPTURE 135 IX. There is a Marriage of the Lord and the Church and a derivative Mar- riage of Good and Truth in each and every thing of the Word. 80. Hitherto this has not been seen, nor could it be seen, because the spiritual sense of the Word has not until now been dis- closed, and it cannot be seen except by means of this sense. For in the Word two senses, the spiritual and the celestial, lie hidden within the sense of the letter. In the spiritual sense the things in the Word refer especially to the church, and in the ce- lestial sense, especially to the Lord. In the spiritual sense they also refer to Divine trtfth, and in the celestial to Divine good. From this comes the marriage in question in the sense of the letter of the Word. But this appears to those only who know from the Word's spiritual and celestial sense the significations of the words and names, for 136 DOCTRINE CONCERNING [n. 80 some of these are predicated of good, and some of truth, and some include both, so that without this knowledge the marriage that exists in each and every thing of the Word could not be seen. This is the reason why this secret has not been disclosed before. 81. As there is such a marriage in each and every thing of the Word, there fre- quently occur in it two expressions that appear like repetitions of the same thing. They however are not repetitions, for one of them has reference to good and the other to truth, and both taken together effect a conjunction of good and truth, and thus form one thing. From this too comes the Divinity of the Word and its holiness, for in every Divine work good is conjoined with truth and truth with good. 82. It is said that in each and every thing of the Word there is a marriage of the Lord and the church and a deriva- tive marriage of good and truth, because wherever there is a marriage of the Lord and the church there is also a marriage of N. 82]- THK SOU SCRIPTURE 137 good and truth, for the latter is from the former. For when the church or man of the church is in truths, the Lord inflows into his truths with good, and vivifies them. Or what is the same, when through truths the church or man of the church is in intelligence, the Lord inflows into his intelligence through the good of love and of charity, and thus pours life into it. 83. With every man there are two fac- ulties of life, called Understanding and Will. The understanding is the recepta- cle of truth and the derivative wisdom, and the will is the receptacle of good and the derivative love. For a man to be a man of the church these two must make a one, and this they do when the man forms his understanding from genuine truths, which to all appearance is done as by himself ; and when his will is infilled with the good of love, which is done by the Lord. From this the man has a life of truth and a lite of good, a life of truth in the under- standing from the will, and a life of good 138 DOCTRINE CONCERNING [n. 83 in the will through the understanding. This is the marriage of truth and good in a man, and also the marriage of the Lord and the church in him. But concerning this reciprocal conjunction called a mar- riage, more will be seen in The Angelic Wisdom concerning the Divine Providence, Concerning the Divine Love and Divine Wisdom, and Concerning Life. 84. Readers of the Word who pay atten- tion to the matter can see that there are pairs of expressions in it that appear like repetitions of the same thing, such as " brother" [and " companion," " poor"] and "needy," "waste" and," solitude," "vacu- ity" and " emptiness," " foe" and " ene- my," " sin" and " iniquity," " anger" and "wrath," "nation" and "people," "joy" and "gladness," "mourning" and "weep- ing," " righteousness" and " judgment," etc. These expressions appear synonymous but are not so, for " brother," " poor," " waste," ["vacuity,"] "foe," "sin," "anger," "na- tion," " joy," " mourning," and " righteous- X. 84] THF. HOI.Y scripturk 139 ness," are predicated of good, and in the opposite sense of evil; whereas "compan- ion," " needy," " solitude," " emptiness," "enemy," "iniquity," "wrath," " people," " gladness," " weeping," and " judgment," are predicated of truth, and in the oppo- site sense of falsity. And yet it seems to a reader who is not acquainted with this secret, that " poor" and " needy," " waste" unl "solitude," "vacuity" and "empti- ness," " foe" and " enemy," are one and £Kc same thing ; and in like manner " sin" and " iniquity.'" •• an^er" and " wrath," " na- tion" and •• people," "joy" and "gladness,". •• mourning" and " weeping," " righteous- ness" and "judgment;" and yet they are not one thing, but become one thing by con junction. Many things are also joined together in the Word, such as •■tin-" and •• flame." •• ^old" and "silver," " brass" and "iron." •• wood" and " stone," "bread" and "water," -bread" and "wine," "bright crimson" and " fine-linen," etc.. which is done because "tire," "gold," "brass," 140 DOCTRINK CONCERNING [n. 84 "wood/"' "bread,*' and "bright crimson," signify good; and "flame," "silver," "iron," "stone," "water," "wine," and "fine-linen," signify truth. And in the same way it is said that men are to " love God with all the heart and with all the soul ;" and that God will " create in a man a, new heart and a new spirit ;" for " heart" is predicated of the good of love, and " soul" of the truth from that good. There are also words that are used alone, or without a mate, because they partake of both good and truth. But these and many other things are not apparent except to the angels, and to those also who while in the natural sense are also in the spiritual sense. 85. That such pairs of expressions which appear like repetitions of the same thing, run through the Word, would be too prolix a matter to show from the Word, for whole sheets could be filled with it;' but to re- move all doubt about it I will quote pas- sages in which occur the expressions " righteousness'" (or " justice") and " judg- N. 85] 'in: holy s< kiptukk 141 ment," "nation" and "people," and "joy" an'd "gladness." First, "righteousness" and "judgment:" — The city was full of judgment, righteousness lodged in her {Iaa. i. 21). Zion shall be redeemed in judgment, and they that return of her in righteousness (verse 27). Jehovah Zebaoth shall be exalted in judgment, and God the Holy One shall be sanctified in right- eousness (v. 16). He shall sit upon the throne of David, and upon his kingdom, to establish it in judgment and in righteousness (ix. 7). Jehovah shall be exalted, for He dwelleth on high ; He hath filled Zion with judgment and righteousness (xxxiii. 6). Thus saith Jehovah, Keep ye judgment, and do righteousness; for My salvation is near, that My righteousness may be revealed (lvi. 1). As a nation that did righteousness, and forsook not the judgment of their God ; they ask of Me the judgments of righteousness (lviii. 2). Swear by the living Jehovah in judgment and in righteousness {Jer. iv. 2). Let him that glorieth glory in this, that Jeho- vah doeth judgment and righteousness in the earth (ix. 24). Do ye judgment and righteousness ; Woo unto 142 DOCTRINE CONCERNING [N. 85 him that buildeth his house without righteous- ness, and his chambers without judgment ; . did not thy father do judgment and righteousness ? and then it was well with him (xxii. 3, 13, 15). I will raise unto David a righteous offshoot, and He shall reign as king, and shall do judgment and justice in the land (xxiii. 5 ; xxxiii. 15). If a man he just, and do judgment and right- eousness {Ezek. xviii. 5). If the wicked turn from his sin, and do judg- ment and righteousness, it shall not be mentioned against him : he hath done judgment and right- eousness ; he shall surely live (xxxiii. 14, 16, 19). I will betroth thee unto Me to eternity ; in righteousness and in judgment ; and in mercy and in compassions (Hos. ii. 19). Let judgment flow as water, and righteousness as a mighty torrent (Amos v. 24). Ye have turned judgment into gall, and the fruit of righteousness into wormwood (vi. 12). Jehovah will plead my cause, and execute judg- ment for me : He will bring me forth into the light, and I shall behold His righteousness (Micah vii. 9). O Jehovah, Thy righteousness is like the moun- tains of Clod ; Thy judgments are a great abyss (Ps. xxxvi. 6). Jehovah will bring forth thy righteousness as the light, and thy judgment as the noonday (xxxvii. 6). N. 8")] THE HOLY SCRIPTURE 143 Jehovah shall judge thy people in righteousness, 'and thy miserable in judgment (lxxii. 2). Righteousness and judgment are the support of Thy throne (lxxxix. 14). When I shall have learned the judgments of Thy righteousness. Seven times a day do I praise Thee, because of the judgments of Thy righteous- ness (cxix. 7, 164). God executeth the justice of Jehovah, and Bis judgment with Israel (Deut. xxxiii. 21.) The Spirit of Truth shall convict the world in respect of righteousness, and of judgment (John xvi. 8, 9, 10). (And in other places.) • The reason "judgment" and "righteous- ness'' are mentioned so frequently is that "judgment" is predicated of truths, and " righteousness" of good, and therefore to " do judgment and righteousness" means to act from truth and from good. The reason "judgment" is predicated of truth, and " righteousness" of good, is that the Lord's government in the spiritual kingdom is called "judgment," and in the celestial kingdom " righteousness" (on which Sub- ject see the work on Heaven and Hell, \\. 144 DOCTRINE CONCERNING [N. 85 214, 215). As "judgment" is predicated 1 of truth, in some passages we read Truth and righteousness (as in isa. xi. 6 ; Ps. lxxxv. 11 ; and elsewhere). 86. That repetitions of the same thing occur in the Word on account of the mar- riage of good and truth, may be seen quite clearly from passages where " nations" and " peoples" are mentioned : — Woe to the sinful nation, to a people laden with iniquity (Isa. i. 4). The peoples that walk in darkness have seen a great light : Thou hast multiplied the nation (ix. 2,3). Asshur, the rod of Mine anger, I will send him against a hypocritical nation, and against the people of My wrath will I give him a charge (x. 6,6). It shall come to pass in that day, that the root of Jesse, which standeth for an ensign of the peoples, shall the nations seek (xi. 10). Jehovah that smiteth the peoples with an in- curable stroke, that ruleth the nations with anger (xiv. 6). In that day shall a present be brought unto Jehovah of Armies of a people scattered and N. 86] THi: ROOT S< KII'TURE 145 peeled, and a nation meted out and trodden down (xviii. 7). The mighty people shall honor Thee, the city of the powerful nations shall fear Thee (xxv. 3). Jehovah will swallow up the covering over all peoples, and the veil over all nations (verse 7). Come near ye nations, and hearken ye peoples (xxxiv. 1). I have called thee for a covenant for the people, for a light of the nations (xlii. 6). Let all the nations be gathered together, and let the peoples assemble (xliii. 9). Behold, I will lift up My hand toward the na* tions, and My standard toward the peoples (xlix. 22). I have given Him for a witness to the peoples, a prince and a lawgiver to the nations (lv. 4, 5). Behold, a people cometh from the land of the north ; and a great nation from the sides of the earth (Jer. vi. 22). I will not make thee hear the calumny of the nations any more, neither shalt thou bear the re- proach of the peoples any more (Ezek. xxxvi. 15). All peoples and nations shall worship Him (Dan. vii. 14). Let not the nations make a byword of them, and say among the peoples, Where is their God ? (Joel ii. 17). The remnant of My people shall spoil them, 10 146 DOCTftlNE CONCERNING [N. 86 and the residue of My nation shall inherit them {Zeph. ii. 9). Many peoples and numerous nations shall come to seek Jehovah Zebaoth in Jerusalem (Zech. viii. 22). Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples, a light for revelation to the nations (Luke ii. 30-32). Thou hast redeemed us by Thy blood out of every people and nation (Rev. v. 9). Thou must prophesy again concerning peoples and nations (Rev. x. 11). Thou shalt set me for a head of the nations : a people whom I have not known shall serve me (Ps. xviii. 43). Jehovah bringeth the counsel of the nations to nought, He overturneth the thoughts of the peoples (xxxiii. 10). Thou makest us a byword among the nations, a shaking of the head among the peoples (xliv. 14). Jehovah shall subdue the peoples under us, and the nations under our feet. Jehovah hath reigned over the nations ; the willing ones of the peoples are gathered together (xlvii. 3, 8, 9). Let the people confess unto Thee ; let the na- tions be glad and shout for joy ; for Thou shalt judge the peoples with equity, and lead the na- tions upon earth (lxvii. 3, 4). Remember me, Jehovah, in the good pleasure N. 86] THE HOLY SCRIPTUKK 147 of Thy people ; that I may rejoice in the joy of Thy nations (cvi. 4, 5). The reason "nations" and "peoples" are mentioned together is that " nations" mean those in good, and in the opposite sense in evil; and "peoples" those in truths, and in the opposite sense in falsities. For this reason those of the Lord's spiritual king- dom are called " peoples," and those of His celestial kingdom " nations ;" for in the spiritual kingdom all are in truths and consequently in wisdom, and in the celes- tial kingdom all are in good and conse- quently in love. 87. The same rule holds good for other words ; for example, where " joy" is men- tioned, so is " gladness :" — Behold joy and gladness, slaying the ox (Iaa xxii. 13). They shall obtain joy and gladness, and sorrow and sighing shall flee away (xxxv. 10 ; li. 11). Gladness and joy are cut off from the house of our God (Joel i. 16). There shall be taken away the voice of joy, and the voice of gladness (Jer. vii. 34 ; xxv. 10). 148 DOCTRINE CONCERNING [N. 87 The fast of the tenth [month] shall be to the house of Judah for joy and gladness (Zech. viii. 19). That we may rejoice all our days, make Thou us glad (Ps. xc. 14, 15). Be ye glad in Jerusalem, and rejoice in her {Isa. lxvi. 10). Rejoice and be glad, daughter of Edoin (Lam. iv. 21). The heavens shall be glad, and the earth shall rejoice (Ps. xcvi. 11). Make me to hear joy and gladness (li. 8). Joy and gladness shall be found in Zion, con- fession and the voice of singing (Isa. li. 3). There shall be gladness, and many shall rejoice at his birth (Luke i. 14). I will cause to cease the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride (Jer. vii. 34 ; xvi. 9 ; xxv. 10). There shall be heard in this place the voice of joy and the voice of gladness, the voice of the- bridegroom and the voice of the bride (xxxiii. 10, 11). The reason why both " joy" and " gladness" are mentioned is that "joy" is of good and "gladness" of truth, or "joy" is of love and " gladness" of wisdom. For joy is of the heart and gladness of the soul, or joy N. 87] THE HOLY SCRIPTURE 149 is of the will and gladness of the under- standing. That there is a marriage of the Lord and the church in these expressions also, is evident from its being said, The voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride (Jer. vii. 34 ; xvi. 9 ; xxv. 10 ; xxxiii. 10, 11). The Lord is the "bridegroom," and the church is the "bride." That the Lord is the bridegroom, see Matt. ix. 15 ; Mark ii. 19, 20 ; Luke v. 34, 35 ; And that the church is the bride, i?et>. xxi. 2, 9 ; xxii. 17. And therefore John the Baptist said of Jesus : — He that hath the bride is the bridegroom (John iii. 29). 88. On account of the marriage of the Lord with the church, or what is the same, on account of the marriage of Divine good and Divine truth in each and every thing of the Word, " Jehovah" and " God," and also " Jehovah" and the " Holy One of 150 DOCTRINE CONCERNING [N. 88 Israel," are mentioned in very many places as if they were two although they are one, for by " Jehovah" is meant the Lord as to Divine good, and by " God" and the " Holy One of Israel" the Lord as to Divine truth. That "Jehovah" and "God," and also " Jehovah" and the " Holy One of Israel," are mentioned in very many places in the Word although One is meant who is the Lord, may be seen in the Doctrine concern- ing the Lord (n. 34, 38, and 46). 89. As there is the marriage of the Lord and the church in all things of the "Word and in every single particular of it, it is evident that all things of the Word and also every particular of it treat of the Lord, as we set out to show in the Doc- trine concerning the Lord (n. 1—7). The church (which likewise is treated of) is also the Lord ; for the Lord teaches that the man of the church is in Him, and He in the man {John vi. 56 ; xiv. 20, 21 ; xv. 5, 7). 90. As the subject here treated of is the Divinity and holiness of the Word, to X. 90] THE HOLY SCRIPTURE 151 what has already been said we may add something worthy of mention. A small piece of paper marked with Hebrew letters, bnt written as the ancients wrote them, was once sent me from heaven. In those times some of the letters that now are partly formed with straight lines were curved, and had little horns that turned upward. The angels who were then with me said that they themselves discerned complete mean- ings from the very letters, and that they knew them especially from the curvings of the lines and of the points of each letter. And they explained what the let- ters meant when taken each by itself and what when taken together ; and said that the H that was added to the names of Abram and Sarai means what is infinite and eternal. They also explained in my presence from the letters or syllables alone the meaning of the Word in Psalm xxxii. 2, showing that the sum of their meaning is, That the Lord is merciful even to (hose who do evil. [2] They informed me that 152 DOCTRINE CONCERNING [N- 00 the writing in the third heaven consists of curved letters that are bent in various ways, and that each letter possesses a com- plete meaning ; that the vowels there in- dicate a sound that corresponds to the affection, and that in that heaven they cannot utter the vowels i and e, but instead of them y and eu, but that they do use the vowels a, o, and u, because they give a full sound.* Further: that they do not pro- nounce any consonants as hard, but soft, and that it is from this that certain He- brew letters have a dot in the center as a sign that they are to be pronounced as * These letters are to be pronounced as follows : — i as in machine, e like the a in baby, y like the German •«, or the French u. eu as in French, or like the German o. a as in father. In Swedish, o and oo are sounded as follows : — o either as oo in booth, or as o in note, u somewhat like the eiv in hew. But the natural scale as set forth by Helmholtz and Donders would assign to o the sound of o in note, and to tt the sound of oo in booth. [Tr.] K. 90] 1HK HOI.Y SCRIPTURE 153 [hard, and are without this dot when] soft ; and they said that hardness in pro- nouncing the letters is in use in the spir- itual heaven because there they are in truths, and truth admits of what is hard, but not good, in which are the angels of the celestial kingdom or third heaven. They also said that these angels possess the Word written with curved letters that have significant points and little horns. This shows what is meant by the words of the Lord : — One jot or one tittle shall in no wise pass from the law till all be fulfilled (Matt. v. 18) ; It is easier for heaven and earth to pass away than for one tittle of the law to fail (Luke xvi. 17). 154 DOCTRINE CONCERNING [n. 91 X. It is possible for Heresies to be drawn from the Sense of the Letter of the Word, but it is hurtful to confirm THEM. 91. It has been shown- above that the Word cannot be understood without doc- trine, and that doctrine is like a lamp that enables genuine truths to be seen, the rea- son of which is that the Word has been written entirely by correspondences, and consequently many things in it are appear- ances of truth and not naked truths ; and many things also have been written in adaptation to the apprehension of the nat- ural and even of the sensuous man, yet so that the simple may understand it in sim- plicity, the intelligent in intelligence, and the wise in wisdom. The result is that the appearances of truth in the Word, which are truths clothed, may be caught at as naked truths, and when they are confirmed N. 9l] THE HOLY SCRIPTURE 155 they become falsities. But this is done by those who believe themselves wise above others, although they are not wise, for being wise consists in seeing whether a thing is true before it is confirmed, and not in confirming whatever one pleases. This last is done by those who excel in a genius for confirming and are in the conceit of self-intelligence, but the former is done by those who love truths and are affected by them because they are truths, and who make them uses of the life, for these per- sons are enlightened by the Lord, and see truths by the light of the truths ; whereas the others are enlightened by themselves and see falsities by the light of the falsi- ties. 92 . That appearances of truth, which are truths clothed, may be caught at out of the Word as naked truths, and that when con- firmed they become falsities, is evident from the many heresies there have been and still aie in Christendom. The heresies them- selves do not condemn men, but an evil 156 DOCTRINE CONCERNING [n. 92 life does, as also do the confirmations from the Word, and from reasonings from the natural man, of the falsities that are in the heresy. For every one is born into the religion of his parents, is initiated into it from his infancy, and afterwards holds to it, being unable to withdraw him- self from its falsities through being en- gaged with his business in the world. But to live in evil, and to confirm falsities even to the destruction of genuine truth, is what condemns. For he who remains in his own religion, and believes in God, or if in Chris- tendom, in the Lord, regarding the Word as holy, and from a religious principle liv- ing according to the ten commandments, does not swear allegiance to falsities, and therefore as soon as he hears truths, and perceives them in his own way, he can em- brace them and so be led away from falsi- ties ; but not so the man who has confirmed the falsities of his religion, for confirmed falsity remains and cannot be rooted out. For after confirmation a falsity becomes as \. Oil] THE HOLY SCRIPTURE 157 ii' the man had sworn to the truth of it, especially if it chimes in with his own self- love (amor proprii), and the derivative con- ceit of his own wisdom. 93. I have conversed with some in the spiritual world who had lived many ages ago, and had confirmed themselves in the falsities of their religion, and 1 found that they still remained steadfast in the same. I have also conversed there with some who hud been of the same religion as they, and had thought as they did, but had not con- firmed themselves in its falsities, and I found that after being instructed by angels these had rejected the falsities and had im- bibed truths, and that these were saved, but not the others. After death every man is instructed by angels, and those who see truths, and from truths falsities, are re- ceived. For the power to see truths spirit- ually is then given every one, and those see tin-in who have not confirmed themselves m falsities, but those who have confirmed themselves do not want to see truths, and 168 DOCTEINE CONCERNING [n. 93 if they do see them they turn their backs on them, and. then either ridicule or falsify them. 94. Let us illustrate this by an exam- ple. In many places in the Word, anger, wrath, and vengeance are attributed to the Lord, and it is also said that He punishes, that He casts into hell, that He tempts, and many other such things. He who be- lieves all this in simplicity, and on that account fears God and takes care not to sin against Him, is not condemned for that simple belief. But the man who confirms himself in these ideas to such a degree as to believe that anger, wrath, revenge, thus things that are of evil, exist in the Lord, and that from anger, wrath, and revenge He punishes a man and casts him into hell, is condemned, because he has de- stroyed the genuine truth that the Lord is. love itself, mercy itself, and good itself, and that one who is these cannot be angry, wrathful, and revengeful. These things are attributed to the Lord because such N\ 'M] the holy scripture 159 is the appearance. So with many other things. 95. That many things in the sense of the letter are apparent truths, having genuine truths hidden within them, and that it is not hurtful to think and speak in accord- ance with such truths, but that it is hurtful to confirm them to such a degree as to destroy the genuine truth hidden within, may "be illustrated by an example in na- ture, which is presented because what is natural teaches and convinces more clearly than what is spiritual. [2] To the eye the sun appears to revolve round the earth daily, and also annually, and therefore in the Word the sun is said to rise and set, thus making morning, noon, evening, and night, and also making the seasons of spring, summer, autumn, and winter, and thus days and years ; when yet the sun stands motionless, for it is an ocean of fire, and it is the earth that revolves daily, and is carried round the sun annually. The man who in simplicity and ignorance sup 160 DOCTRINE CONCERNING [n. 96 poses that the sun is carried round the earth, does not destroy the natural truth that the earth daily rotates on its axis, and is annually carried along the ecliptic. But the man who by the Word and by reason- ings from the natural man confirms as real the apparent motion and course of the sun, does invalidate the truth and does destroy it. [3] That the sun moves is an apparent truth ; that it does not move is a genuine truth. Every one may speak in accordance with the apparent truth, and does so speak, but to think in accordance with it from confirmation blunts and darkens the ra- tional understanding. It is the same with respect to the stars in the sidereal heavens. The apparent truth is that they too, like the sun, are carried round the earth once a day, and it is therefore said of the stars also that they rise and set. But the genuine truth is that the stars are fixed, and that their heavens stand motionless. Still, every one may speak in accordance with the ap- pearance. N. 96] T1IK HOLY SCRIPTURE 161 96. The reason why it is hurtful to con- firm the apparent truth of the Word to the point of destroying the genuine truth that lies hidden within, is that each and all things of the sense of the letter of the Word communicate with heaven, and open it, as before shown (n. 62-09). So that when a man applies this sense to confirm loves of the world that are contrary to loves of heaven, the internal of the Word is made false, and the result is that when its ex- ternal of the sense of the letter, and which now lias a false internal, communicates with' heaven, heaven is closed, for the angels, who are in the internal of the Word, re- ject that external of it. Thus it is evi- dent that a false internal, or truth falsified, takes away communication with heaven, and closes heaven. This is why it is hurt- ful to confirm any heretical falsity. 96a. The Word is like a garden, a heavenly paradise, that contains delicacies and delights of every kind, delicacies in its fruits and delights in its flowers ; and in 11 162 DOCTRINE CONCERNING [N. 96a the midst of the garden trees of life with fountains of living water near them, while forest trees surround it. The man who from doctrine is in Divine truths is at its center where the trees of life are, and is in the actual enjoyment of its delicacies and delights ; whereas the man who is in truths not from doctrine, but from the sense of the letter only, is at the outskirts, and sees nothing but the forest vegetation. And one who is in the doctrine of a false religion, and who has confirmed himself in its fal- sity, is not even in the forest, but is out beyond it in a sandy plain where there is not even grass. That such are their several states after death will be shown in its proper place. 97. Be it known moreover that the literal sense of the Word is a guard to the genuine truths that lie hidden within. It is a guard in this respect, that it can be turned this way or that, and explained according to the way it is taken, yet without injury or vio- lence to its internal. It does no harm for N. 97] THE HOLY SCRIPTURE 163 the sense of the letter to be understood in one way by one person and in a different way by another ; but it does harm for the Divine truths that lie hidden within to be perverted, because this inflicts violence on the Word. The sense of the letter is a guard against this, and the guard is effect- ual in the case of those who are in falsities from their religion, but do not confirm those falsities, for these persons do the Word no violence. [2] This guard is signified by cherubs, and in the Word is described by them. This is signified by the cherubs that were stationed at the entrance of the garden of Eden after Adam and his wife had been cast out, of which we read as follows : — When Jehovah God had driven out the man, He made to dwell at the east of the garden of Eden the cherubim, and the flame of a sword which turned every way, to keep the way of the tree of life {Gen. iii. 24). The " cherubim" signify a guard ; the " way of the tree of life," signifies the access to the Lord which men have by means of the 164 DOCTRINE CONCERNING [n. 97 Word ; the " flame of a sword that turned every way," signifies Divine truth in ulti- mates, this being like the Word in the sense of the letter, which can be so turned. [3] The same is meant by The cherubs of gold that were placed upon the two ends of the mercy-seat that was upon the ark in the tabernacle (Exod. xxv. 18-21). As this was signified by cherubs, The Lord spoke with Moses from between them (Exod. xxv. 22 ; xxxvii. 9 ; Num. vii. 89). That the Lord does not speak to man except in what is full, and that the Word in the sense of the letter is Divine truth in fullness, may be seen above (n. 37-49). So therefore did the Lord speak to Moses from between the cherubs. In no wise dif- ferent was the signification of The cherubs on the curtains of the tabernacle, and on the veil (Exod. xxvi. 1, 31), for the curtains and veils of the tabernacle represented the ultimate things of heaven and the church, and therefore of the Word, K. 97] THK HOLT SCRIPTURK 1G5 as may be seen above (n. 46). Nor in any wise different was the signification of The cherubs in the midst of the temple in Jeru- salem (1 Kings vi. 23-28). The cherubs carved on the walls and doors of the temple (verses 29, 32, 35). Or the cherubs in the new temple (Ezek. xli. 18-20) ; as also may be seen above (n. 47). [4] As cherubs signified a guard that the Lord, heaven, and Divine truth such as is within the Word, be not approached immediately, but mediately through ultimate tilings, it is said of the king of Tyre, Thou sealest up the measure, full of wisdom and perfect in beauty ; thou hast been in Eden the garden of God ; every precious stone was thy covering ; thou, cherub, art the outspreading of that which covereth ; I have destroyed thee, covering cherub, in the midst of the stones of fire (Ezek. xxviii. 12-14, 16). " Tyre" signifies the church in respect to the knowledges of truth and good, and therefore its " king" signifies the Word, in which and from which are these knowledges. 166 DOCTRINE CONCERNING [n. 97 It is evident that the Word in its ultimate, which is the sense of the letter, is here sig- nified by that king, and also that a guard is signified by a " cherub," for it is said, " thou sealest up the measure ; every pre- cious stone was thy covering f and " thou, cherub, art the outspreading of that which covereth ;" and also " covering cherub." That the " precious stones" mentioned in this passage mean truths of the literal sense of the Word, may be seen above (n. 45). As " cherubs" signify what is ultimate of Divine truth as a guard, it is said in David : — Jehovah bowed the heavens also and came down ; and He rode upon a cherub (Ps. xviii. 9, 10). O Shepherd of Israel, Thou that sittest upon the cherubim, shine forth (Ps. lxxx. 1). Jehovah sitteth upon the cherubim (Ps. xcix. 1.) To " ride upon cherubs," and to " sit upon them," means upon the ultimate sense of the Word. [5] Divine truth in the Word, and the quality of it, are described by the N. 97] THE HOLY SCRIPTURE 167 cherubs in the first, ninth, and tenth chap- ters of Ezekiel ; but as no one can know what is signified by the several particulars of the description of them, except one to whom the spiritual sense has been opened, it has been disclosed to me what in brief is signified by all the things said about the cherubs in the first chapter of. Ezekiel, which are as follows : — The external Divine sphere of the Word is described (verse 4) ; It is represented as a man (verse 5) ; And conjoined with spiritual and celes- tial things (verse 6) ; The Natural of the Word, its quality (verse 7) ; • The Spiritual and the Celestial of the Word conjoined with its Natural, their quality (verses 8, 9) ; The Divine love of the good and truth celestial, spiritual, and natural therein, severally and also together (verses 10, 11) ; They all look to the one thing (verse 12) ; The sphere of the Word from the Lord's 168 DOCTRINE CONCERNING [N. 97 Divine good and Divine truth, from which the Word is alive (verses 13, 14) ; The doctrine of good and truth in the Word and from the Word (verses 15-21) ; The Divine of the Lord above the Word and in it (verses 22, 23) ; And from it (verses 24, 25) ; The Lord is above the heavens (verse 26) •, And Divine love and Divine wisdom are His (verses '27, 28). These summaries have been compared with the Word in heaven, and are in conformity with it. XL The Lord came into the world to ful- fill ALL THINGS OF THE WORD, AND thereby to become dlvine truth or the Word even in ultimates. 98. That the Lord came into the world to fulfill all things of the Word, may be seen in the Doctrine concerning the Lord N. 98] TIIK HOLY SCRIPTim: 169 (n. 8-11). And that He thereby became Divine truth or the Word even in ulti- mates, is meant by these words in John : — The Word became flesh, and dwelt among us, Mid we beheld His glory, the glory as of the Only- begotten of the Father, full of grace and truth (i. H). To " become flesh" is to become the Word in ultimates. What .the Lord was as the Word in ultimates He showed His disciples when He was transfigured, (Matt. xvii. 2, etc. ; Mark ix. 2, etc. ; Luke ix. 28, etc.) ; and it is there said that Moses and Elias were seen in glory. By "Moses and Elias" is meant tin- Word, us may be seen above (a. 48). The Lord, as the Word in ulti- mates, is also described by John in Rev. L 13-16, where all things in the description of Him signify ultimate things of Divine truth or of the Word. The Lord had in- deed been the Word before, but only in first principles, for it is said : — 170 DOCTRINE CONCERNING [n. 98 In the beginning was the Word, and the Word was with God, and God was the Word ; the same was in the beginning with God (John i. 1, 2) ; but when the Word became flesh, then the Lord became the Word in ultimates also. It is from this that He is called, The First and the Last (Rev. i. 8, 11, 17 ; ii. 8 ; xxi. 6 ; xxii. 13). 99. The state of the church was com- pletely changed by the Lord's becoming the Word in ultimates. All the churches that had existed before His advent were repre- sentative churches, and could see Divine truth in the shade only; but after the Lord's coming into the world a church was instituted by Him that saw Divine truth in the light. The difference is like that between evening and morning, and the state of the church before His advent is also called "the evening,'' and that of the church after it "the morning." Before His coming into the world the Lord was indeed present with the men of the church, but mediately through heaven, whereas N. 0(>] I UK HOLY SCRIPTURE 171 since His coming into the world He is pres- ent with them immediately, for in the world He put on the Divine Natural, in which He is present with men. The glorification of the Lord is the glorification of His Human that He assumed in the world, and the Lord's glorified Human is the Divine Nat- ural. 100. Few understand how the Lord is the Word, for they think that the Lord may indeed enlighten and teach men by means of the Word without His being on that account called the Word. Be it known however that every man is his own love, and consequently his own good and his own truth. It is solely from this that a man is a man, and there is nothing else in him that is man. It is from the fact that a man is his own good and his own truth that angels and spirits are men, for all the good and truth that proceeds from the Lord is in its form a man. And as the Lord is Divine good and Divine truth itself, He is tltr Man. from whom every man is a man. 172 DOCTRINE CONCERNING [n. 100 That all Divine good and Divine truth is in its form a man, may be seen in the work on Heaven and Hell (n. 460), and more clearly in treatises that are to follow, on the subject of Angelic Wisdom. XII. Before the Word that is now in the world there was a word which is LOST. 101. From what is related in the books of Moses it is evident that worship by means of sacrifices was known, and that men prophesied from the mouth of Jeho- vah, before the Word was given to the Israelitish nation through Moses and the prophets. That worship by means of sac- rifices was known, is evident from these facts : — The sons of Israel were commanded to overturn the altars of the nations, break in pieces their im- X. 101] THE HOLY SCRIPTURE 173 ages, and cut down their groves (Exod. xxxiv. 13; Deut. vii. 5 ; xii. 3). In Shittim Israel began to commit whoredom with the daughters of Moab ; they called the peo- ple to the sacrifices of their gods, and the people did eat, and bowed down to their gods ; and Israel joined himself especially to Baal-peor, and on that account the anger of Jehovah was kindled against Israel (Num. xxv. 1-3). Balaam, who was from Syria, caused altars to be built, and sacrificed oxen and sheep (Num. xxii. 40 ; xxiii. 1, 2, 14, 29, 30). [2] That men prophesied from the mouth of Jehovah, is evident from the prophecies of Balaam (Num. xxiii. 7-10, 18-24 ; xxiv. 3-9, 16-24). He also prophesied concerning the Lord thai a Star should arise out of Jacob, and a Scepter out of Israel (Num. xxiv. 17). Ami he prophesied from the mouth of Jeho- vah (Num. xxii. 13, 18 ; xxiii. 3, 5, 8, If.. _'ii ; xxiv. 1, 13). h'roin these facts it is evident that there existed amongthe nations a Divine worship similar to that instituted through Moses ;iiti'>ii'_r th>- Israelitish nation. [3] That it 174 DOCTRINE CONCERNING [n. 101 existed even before the time of Abram is in some measure apparent from the words in Moses {pent, xxxii. 7, 8), but more evi- dently from what is said of Melchizedek king of Salem : — That he brought forth bread and wine, and blessed Abram, and that Abram gave him tithes of all (Gen. xiv. 18-20) ; and that Melchizedek represented the Lord, for he is called Priest of God Most High (Gen. xiv. 18) ; and it is said in David concerning the Lord : — Thou art a priest to eternity, after the manner of Melchizedek (Ps. ex. 4). Hence it was that Melchizedek brought forth bread and wine as holy things of the church, even as they are holy things in the sacrament of the Supper ; and that Mel- chizedek could bless Abram, and that Abram gave him tithes of all. 102. I have been told by angels of heaven that there was among the ancients N. 102] THE HOLY SCRIPTURE 175 a Word written entirely by correspond- ences, but that it had been lost, and they said that it is still preserved, and is in use in that heaven where those ancient people dwell who had possessed it in this world. The ancients who still use that Word in heaven came partly from the land of Canaan and the neighboring countries, such as Syria, Mesopotamia. Arabia, Chaldea, As- syria, and Egypt, and also from Sidon, Tyre, and Nineveh. The inhabitants of all these kingdoms were in representative worship, and consequently in the knowl- edge of correspondences. The wisdom of that time was derived from this knowledge, and by its means they had an interior per- ception, and a communication with the heavens. Those who had an interior ac- quaintance with the correspondences of that Word were called wise and intelligent, and later, diviners and magi But as that Word was full of correspondences which only in a remote way signified celestial and spiritual things, and consequently began 176 DOCTRINE CONCERNING [n. 102 to be falsified by many, of the Lord's Di- vine providence it disappeared in course of time, and at length was utterl}- lost, and another Word, written by correspondences less remote than the other, was given by means of prophets among the sons of Israel. Yet many names of places in the land of Canaan and in the surrounding countries were retained in this Word with significa- tions like those they had in the ancient Word. It was for this reason that Abram was commanded to go into that land, and that his descendants, from Jacob, were brought into it. 103. That there was a Word among the ancients is evident from Moses, who men- tions it, and who took some things from it (XitDi. xxi. 14, 15, 27-30) ; the historical parts of that Word being called the Wars of Jehovah, and its prophetical parts the Enunciations. From the historical parts of that Word Moses took the following I — Wherefore it is said in the book of the Wars of Jehovah, At Vaheb in Suphah, and the rivers of N. 103] THE HOLY SCRIPTURE 177 Anion ; and the watercourse of the rivers that in- clineth toward the dwelling of Ar, and hetaketh itself to the border of Moab (Num. xxi. 14, 15). In that Word, as in ours, the " Wars of Jehovah" meant and described the Lord's combats with hell and His victories over it at the time when He should come into the world. The same combats are meant, and are described, in many passages of the his- torical parts of our Word, such as the wars of Joshua with the nations of the land of Canaan, and those of the judges and kings of Israel. [2] From the prophetical parts of that Word Moses took the following :— Wherefore the Enunciatcrs say, Come ye to Heshbon, let the city of Sihon be built and strengthened ; for a fire is gone out of Heshbon, a flame from the city of Sihon, it hath devoured Ar of Moab, the possessors of the high plaees of Arnon. Woe to thee, Moab ! thou hast perished. (» people of Chemosh : he hath given his sons as fugitives, and his daughters into captivity unto Sihon king of the Amorites. With darts have we destroyed them. Heshbon hath perished even unto Dilion, and we have laid waste even unto 12 178 DOCTRINE CONCERNING [n. 103 Nophah, which reacheth unto Medeba (Num. xxi. 27-30). The translators say They that speak in Proverbs, but the rendering should be JEnunciators, or Prophetic Enunciations, as is evident from the meaning of the word m'shaiim in the Hebrew tongue, which is not merely proverbs, but also prophetic enunciations, as in Num. xxiii. 7, 18 ; xxiv. 3, 15, where it is said that Balaam uttered " his enunciation" which was prophetic, and which also was about the Lord. His enun- ciation is called mashal, in the singular. Consider also that the things taken from them by Moses are not proverbs, but proph- ecies. [3] That the ancient Word, like ours, was Divine or Divinely inspired, is evident from Jeremiah, where almost the same words occur : — A fire is gone forth out of Heshbon, and a flame from the midst of Sihon, that hath devoured the corner of Moab, and the crown of the head of the sons of clamor. Woe unto thee, O Moab ! the people of Chemosh is undone, for thy sons N. 108] THE HOLY SCRIPTURE 179 have been carried off into captivity, and thy daughters into captivity (xlviii. 45, 4<>). Besides these books, a prophetic book of the ancient Word called the Book of Jus hi w, or the Book of the Upright, is mentioned by David and by Joshua. By David : — David lamented over Saul and over Jonathan ; ami wrote, To teach the sons of Juriah the bow. Behold it is written in the Book of Jashar (2 Sam. i. 17, 18). And b} r Joshua : — Joshua said, Sun, be silent in Gibeon, and thou, Moon, in the valley of Ajalon. Is not this written in the Book of Jashar? (Josh. x. 12, 13). Furthermore : I have been told that the first seven chapters of Genesis appear in that ancient Wonl complete to the slight- est expression. 180 DOCTRINE CONCERNING [N. 104 XIII. The people outside the Church who are not in possession of the word have Light by its means. 104. There can be no conjunction with heaven unless somewhere on earth there is a church where the Word is, and where by it the Lord is known ; for the Lord is the God of heaven and earth, and apart from Him there is no salvation. It is sufficient that there be a church where the Word is, even if it consists of comparatively few, for even in that case the Lord is present by its means in the whole world, for by its means heaven is conjoined with the hu- man race. That there is conjunction by means of the Word may be seen above (n. 62-69). 105. But in what way the presence and conjunction of the Lord and heaven exist in all lands by means of the Word shall now be told. Before the Lord the univer- N. 105] THK IHii.Y si KII'TUKK 181 sal heaven is like one man, and so is the church. And that they actually appear as a man may be seen in the work on Heaven idhI Hrll (n. 59-86). In this man, the church where the Word is read and the Lord thereby known, is as the heart and 1 unijs; the celestial kingdom as the heart, and the spiritual kingdom as the lungs. [2] As all the other members and viscera subsist ;tnd live from these two fountains of life of the human Ixxiy, so also do all those in the whole earth who have some sort of religion, worship one God, and live aright, and who are thereby in that man and corre- spond to its members and viscera outside the chest which contains the heart and lungs — subsist and live from the conjunc- tion of the Lord and heaven with the church by means of the Word. For the Word in the church, although existing with com- paratively few, is life to all the rest, from the Lord tnrough heaven, just as there is life for the memlxus and viscera of the whole body from the heart and lungs ; and 182 DOCTRINE CONCERNING [n. 106 there is a similar communication. [3] This is why those Christians among whom the Word is read constitute the breast of that man. They are the midmost of all ; round about them are the Papists ; around these again are those Mohammedans who ac- knowledge the Lord as the greatest Prophet and as the Son of God ; beyond these are the Africans ; while the nations and people of Asia and the Indies constitute the fur- thest compass. Concerning this ranking of them something may be seen in the little work on the Last Judgment (n. 48). More- over all who are in that man look toward the middle region where the Christians are. 106. The greatest light is in this mid- dle region where are the Christians who possess the Word ; for light in the heavens is Divine truth that proceeds from the Lord as the sun there ; and as the Word is this Divine truth, the light is greatest where dwell those who possess the Word. From this region as from its proper center, the light propagates itself from one compass N. 106] THE HOLY SCRIPTURE 183 to another even to the uttermost of them ; and in this way comes the enlightening, by means of the Word, of all the nations and peoples that are outside the church. That the light in the heavens is Divine truth which proceeds from the Lord, and that this ligh£ confers intelligence not only on angels but also on men, may be seen in the work on Heaven and Hell (n. 12G— 140). 107. That this is the case in the uni- versal heaven may be inferred from the similar conditions that prevail in each of the heavenly societies ; for every society of heaven is a heaven in a smaUer form, and is also like a man. That such is the case may be seen in the work on Heaven and Hell (n. 41-87). In each society of heaven also, those in the center correspond, to the heart and lungs, and they possess the great- est light. This light, and the consequent perception of truth, propagates itself from that center toward the successive circuits in every direction, thus to all hi the society, and it makes their spiritual life. It has 184 DOCTRINE CONCERNING [n. 107 been shown that when those in the center who constituted the province of the heart and lungs and possessed the greatest light, were taken away, those around them came into shadow, and into a perception of truth so scanty as to be almost none ; but as soon as the others came back, the* light re- appeared, and they had perception of truth the same as before. 108. The same thing may be illustrated by the following experience. African spirits from Abyssinia were present with me. On a certain occasion their ears were opened so that they heard the singing of a Psalm of David in some place of worship in this world, which affected them with such de- light that they too sang along with that congregation. Presently their ears were closed so that they heard nothing of the singing, but they were then affected with a delight which was still greater, because spiritual, and they were at the same time filled with intelligence, because that Psalm treated of the Lord and of redemption. N. 108] THH HOJ.Y Sc K1ITURK 185 The cause of this increase of delight was that there was opened to them a commu- nication with that society in heaven which was in conjunction with those in this world who were singing that Psalm. From this and many other such experiences it has become evident to me that communication with the universal heaven is effected by n u mi is of the Word. And for this reason there exists of the Lord's Divine Provi- dence, a universal commercial intercourse of the kingdoms of Europe — and chiefly of those where the "Word is read — with the nations outside the church. 109. In this respect a comparison mav be made with the heat and light from the sun of this world, which causes vegeta- tion in trees and shrubs even when they are out of its direct rays and under a cloude'd sky, provided the sun has risen and shown itself in the world. It is the same with the light and heat of heaven from the Lord as the sun, this light being Divine truth, the source of all intelligence ami 186 DOCTRINE CONCERNING [n. 109 wisdom to angels and men. It is therefore said of the Word : — That it was with God, and was God ; that it enlightens every man that comes into the world {John i. 1, 9) ; and also that that light appears in the darkness (verse 5). 110. From all this it is evident that the Word which exists in the Church of the Reformed enlightens all nations and peo- ples by a spiritual communication ; and also that it is provided by the Lord that there shall always be a church on earth where the Word is read, and where conse- quently the Lord is known. It was for this reason that when the Word had been almost completely rejected by the Papists, of the Lord's Divine Providence the Ref- ormation was brought about, whereby the Word was again received, as also that the Word is accounted holy by a notable nation among the Papists. 111. As without the Word there is no knowledge of the Lord, and therefore no salvation, it pleased the Lord that when N. Hi] THE HOLY SCRIPTURE 187 the Word had been wholly falsified and adulterated among the Jewish nation and thus as it were brought to nothingness, that He should descend from heaven and come into the world, and fulfill the Word, and thereby repair and restore it, and again give light to the earth's inhabitants, in ac- cordance with His declaration ! — The people that sat in "darkness have seen a great light ; and to those who sat in the region and shadow of death, light is sprung up (Matt. iv. 16; Isa. ix. 2). 112. As it had been foretold that dark- ness would arise at the end of the pres- ent church in consequence of the lack of knowledge and acknowledgment of the Lord as being the God of heaven and earth, and also in consequence of the sepa- ration of faith from charity, therefore in order that by reason of this a genuine un- derstanding of the Word might not perish, it has pleased the Lord at this present time to reveal the spiritual sense of the Word and make it plain that the Word in this 188 : DOCTRINE CONCERNING [n. 112 sense, and from this in the natural sense, treats of the Lord and the church, and in- deed of these alone, and to discover many other things besides, by means of which the light of truth from the Word, now al- most extinguished, may be restored. That the light of truth would be almost extin- guished at the end of the present church is foretold in many places in the Revela- tion, and is also what is meant by the fol- lowing words of the Lord in Matthew : — Immediately after the affliction of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken ; and then they shall see the Son of man coming in the clouds of heaven with glory and power (xxiv. 29, 30). The " sun" here means the Lord in respect to love ; the " moon," the Lord in respect to faith ; the " stars," the Lord in respect to the knowledges of good and truth ; the " Son of man," the Lord in respect to the Word ; a " cloud," the sense of the letter N. 112] THE HOLT SCRIPTURE 189 of the Word ; and " glory," its spiritual sense and the shining through of this in the sense of the letter. 113. It has been given me to know by much experience that by means of the Word man has communication with heaven. While I read the Word through from the first chapter of Isaiah to the last of Mala- clil, and the Psalms of David, I was per- mitted clearly to perceive that each verse communicated with some society of heaven, and thus the whole Word with the universal heaven. XIV. \\ 'miouT the Word no onk would have K\H\VI,KIM,KIIK A <;<)I».Ml" HkAVF.N AM) 1 1 1:1.1.. "i a Like after Death, and stii.i. i.kss of 'mi-: Lord, 114. This follows as a general conclu- sion from what has been already said and shown ; as that the Word is Divine truth 190 DOCTRINE CONCERNING [n. 114 itself (n. 1-4) ; that it is a medium of con- junction with the angels of heaven (n. 62- 69) ; that everywhere in it there is a mar- riage of the Lord and the church, and a consequent marriage of good and truth (n. 80-89) ; that the quality of the church is such as is its understanding of the Word (n. 76-79) ; that the Word exists in the heavens also, and the angels have their wisdom from it (n. 70-75) ; that the na- tions and peoples outside the church also have spiritual light by means of the Word (n. 104-113) ; and much more besides. From all this it can be concluded that with- out the Word no one would possess spirit- ual intelligence, which consists in having knowledge of a God, of heaven and hell, and of a life after death; nor would know anything whatever about the Lord, about faith in Him and love to Him, nor anything about redemption, by means of which nev- ertheless comes salvation. As the Lord also says to His disciples : — Without Me ye can do nothing (John xv. 5) ; N. 114] THE HOLY SCKli'Tl KK 191 and John : — A man can receive nothing except it be given him from heaven (John iii. 27). 115. But as there are those who main- tain, and have confirmed themselves in the opinion, that without a Word it is possible for a man to know of the existence of God, and of heaven and hell, and of all the other things taught by the Word, and as they thereby weaken the authority and holiness of the Word, if not with the lips, yet in the heart, therefore it is not practi- cable to deal with them from the Word, but only from rational light, for they do not believe in the Word, but in themselves. [To all such we would say,] Investigate the matter from rational light, and yon will find that in man there are two faculties of life called the understanding and the will, and that the understanding is subject to the will, but not the will to the under- standing, for the understanding merely teaches and shows the way. Make further investigation, and you will find that .man's 192 DOCTRINE CONCERNING [n. Hj will «is what is his Own (proprium), and that this, regarded in itself, is nothing but evil, and that from this springs what is false in the understanding. [2] Having discovered these facts you will see that from himself a man does not desire to under- stand anything but that which comes from the Own of his will, and also that it is not possible for him to do so unless there is some other source from which he may know it From the Own of his will a man does not desire to understand anything except that which relates to himself and to the world ; everything above this is to him in thick darkness. So that when he sees the sun, the moon, the stars, and chances to think about their origin, how is it possible for him to think otherwise than that they exist of themselves ? Can he raise his thoughts higher than do many of the learned in the world who acknowledge only nature, in spite of the fact that from the Word they know of the creation of all things by God ? What then would these N. 115] THE HOLY SCRIPTURE 193 same have thought if they had known noth- ing from the Word ? [3] Do you believe that the wise men of old, Aristotle, Cicero, Seneca, and others, who wrote about God and the immortality of the soul, got this from themselves {ptvprify ? Not so, but from others who had it by tradition from those who first knew it from the [ancient] Word. Neither do the writers on natural theology get any such matters from them- selves. They merely confirm by rational arguments what they have already become acquainted with from the church in which is the Word ; and there may be some among them who confirm without believing it. 116. I have been permitted to see peo- ples who had been born in [remote] islands, who w«re rational in respect to civil mat- ters, but had known nothing whatever about God. In the spiritual world such appear like apes, and their life is very similar to that of apes. Hut. having been born men, and consequently being endowed with a capacity to receive spiritual life, they are 13 194 DOCTRINE CONCERNING [n. 116 instructed by angels and are made spirit- ually alive by means of knowledges about God as a Man. What man is, of himself, is very evident from the character of those who are in hell, among whom are to be found leading and learned men who are unwilling even to hear of God, and there- fore cannot utter His name. I have seen such and have conversed with them. I have conversed also with some who burned with angry passion when they heard any one speak of God. Such being the char- acter of some who have heard about God, who have written about .God, and have preached about God (and there are many such from among the Jesuits), consider what a man would be who had never even heard of Him. It is from the will, which is evil, that these are of such a character ; for, as before said, the will leads the under- standing, and takes away from it the truth that is in it from the Word. If man had been able of himself to know that there is a God and a life after death, why has N. 116] THK HOLY SCRIPTURE 195 he not known that after death a man is still a man '.' Why does he believe that his soul or spirit is like a breath of air, or like the ether, and that it has no eyes with which to see, nor ears with which to hear, nor mouth with which to speak, until it shall have been conjoined and com- bined with its carcass and with its skele- ton '.' Assume then the existence of a doctrine of worship that has been hatched solely from rational light, and will not that doctrine be that a man's own self is to be worshiped ? For ages this is what has been done, and is done at the present day by some who know from the Word that God alone ought to be worshiped. From what is man's Own, any other kind of wor- ship, even that of the sun and moon, is impossible. 117. That from the most ancient times there has been religion, and that every- where the inhabitants of the world have had knowledge of God, and have known something about a life after death, lias not 196 DOCTRINE CONCERNING [N. 117 originated in themselves or their own pene- tration, but from the ancient Word (spoken of above, n. 101-103), and, at a later pe- riod, from the Israelitish Word. From these two Words the things of religion have spread into the Indies and their isl- ands, and through Egypt and Ethiopia into the kingdoms of Africa, and from the mari- time parts of Asia into Greece, and from thence into Italy. But as the Word could not be written in any other way than by means of representatives, which are such things in this world as correspond to heav- enly things, and therefore signify them, the things of religion among many of the nations were turned into idolatry, and in Greece into fables, and the Divine attri- butes and predicates into so many gods, over whom they set one supreme, whom they called " Jove" [perhaps — see the True Christian Religion, n. 275 — ] from " Jeho- vah." It is known that they had knowl- edge of Paradise, of the flood, of the sacred fire, and of the four ages, from the first or N. llf] THE HOLY SCRIPTIKK 197 golden age to the last or iron age, by which are meant the four states of the church (as in Daniel ii. 31-35). It is also known that the Mohammedan religion, which came later and destroyed the former religions of many nations, was taken from the Wprd of both Testaments. 118. Lastly, I will state of what char- acter those become after death who ascribe all things to their own intelligence, and little or nothing to the Word. They first become as if inebriated, then as if silly, and finally stupid, and they sit in dark- ness. Of such insanity, therefore, let all beware. THE DOCTRINE OF LIFE KOR THK NEW JERUSALEM FROM THE TEN COMMANDMENTS BY EMANUEL SWEDENBORG Originally published in Amsterdam in the year 1763 TRANSLATED FROM THE ORIGINAL LATIN AND EDITED HV THE REV. JOHN FAULKNER POTTS, B.A. LoND. NEW YORK THE AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY 3 West Twenty-Ninth Street 1919 OCI - ■ PREFATORY NOTES BY THE TRANSLATOR The .Doctrine of Life was originally pub- lished by Emanuel Swedenborg in the city of Amsterdam in the year 1763, in large quarto, and in the Latin language. The work was first translated into Eng- lish by Mr. William Cookworthy of Ply- mouth, England, and was published in that city in the year 1770. The second Eng- lish edition, translated by the Rev. John Clowes, Rector of St. John's, Manchester, England, was published at the expense of tin- Manchester Printing Society, in Lon- don, in the year 1786. The Translator has been assisted in his labors by a circle of Critics, including the Rev. Samuel M. Warren, the Rey. Philip <;dxll, the Rev. James Reed, :md Marston Niles, Esq., who have rendered invaluable IV PREFATORY NOTES assistance, and who have contributed in a signal manner to the perfection and accu- racy of the work done. Previous translations have also been largely consulted, and many valuable things have been selected from them. In the following translation no attempt has been made to furnish materials for a new translation of the English Bible or of any part of it. In such a work as this, which Is largely expository of the internal sense of the Word, and which was origi- nally written in the Latin language, it is manifestly of the first importance that the English reader should in so far as possible be put in possession of the very words on which the exposition is based. What we do here is to translate the Latin of Sweden- borg into English, whether that be the Latin of passages of Holy Scripture or of any- thing else. The making of a new trans- lation of the Word itself, or of any part of it, would be a perfectly distinct under- taking. Nevertheless the phraseology of BY THE TRANSLATOR V the English Bible, in either of the author- ized versions, has not been needlessly cast aside, but in all cases where it was found to be sufficiently close to the Latin to truly present its meaning, the familiar wording has been retained. J. F. P. CONTENTS^ I. All Religion is of the Life, and tub Life of Religion is to do that which is Good (n. 1-8). II. NO ONE CAN FROM HIMSELF DO GOOD THAT IS KEALLY GOOD (ll. 9-17). iii. in proportion as a man shuns evils as Sins, in the same proportion he does Goods, not from himself, but from the Lord (n. 18-31). i. If a man wills and does goods be fore he shuns evils as sins, the goods are not good (n. 24). ii. If a man thinks and speaks pious things while not shunning evils as sins, the pious things are not pious (n. 25). iii. If a man knows and is wise about many things, and does not shun evils ag sins, he is nevertheless not wise (n. 27). IV. In proportion as any one shuns Evils as Sins, in the samk proportion be loves Truths (n. 32-41.) * Compiled by the Translator. vii Vlll CONTENTS V. In proportion as ant one shuns Evils as Sins, in the same proportion he has Faith, and is Spiritual (n. 42-52)*. VI. The Decalogue teaches what Evils are Sins (n. 53-61). VII. Murders, Adulteries, Thefts, False Witness, together with all concupis- cence FOR THESE THINGS, ARE THE EVIL8 WHICH MUST BE SHUNNED AS SlNS (n. 62- 66). VIII. In proportion as any one shuns Mur- ders OF EVERY KIND AS SlNS, IN THE SAME PROPORTION HE HAS LOVE TOWARD the Neighbor (n. 67-73). IX. In proportion as any one shuns Adul- teries OF EVERY KIND AS SlNS, IN THE SAME PROPORTION HE LOVES CHASTITY (n. 74-79). X. IN PROPORTION A8 ANY ONE SHUNS THEFTS OF EVERY KIND AS SlNS, IN THE SAME PRO- PORTION he loves Sincerity (n. 80-86). XI. In proportion as any one shuns False Witness of every kind as Sin, in the same proportion he loves the truth (n. 87-91). XII. NO ONE CAN SHUN EVILS AS SlNS SO AS TO BE INWARDLY AVERSE TO THEM EXCEPT BY MEANS OF COMBATS AGAINST THEM (n. 92-100). CONTENTS IX XIII. A MAN OUGHT TO SHUN EVIL8 AS SlNS AND FIGHT AGAINST THEM AS OF HIMSELF (ll. 101-107). XIV. If ANY ONE 8HUN8 EVILS FOR ANT OTHER REASON THAN BECAUSE THEY ARE SlNS, m: does not shun them, but merely PREVENTS THEM FROM APPEARING BE- FORE the World (n. 108-114). THE DOCTRINE'OF LIFE FOR THE NEW JERUSALEM I. Am. Religion is of the Life, and the Life of Religiox is to do that which is Good. 1. Every man who has religion knows and acknowledges that he who leads a good lift* is saved, and that he who leads an evil life is damned ; for he knows and acknowl- edges that the man who lives aright thinks aright, not only about God but also about his neighbor; but not so the man whose life is evil. The life of man is his love, and that which he loves he not only likes to be doing, but also likes to be thinking. The reason therefore why we say that the life is 1o do that whith is good is that do- ing what is good acts as a one with think- ing what is good, for if in a man these two 1 2 DOCTRINE OF LIFE [n. 1 things do not act as a one, they are not of his life. The demonstration of these matters shall now follow. 2. That religion is of the life and that the life of religion is to do that which is good is seen by every one who reads the Word, and is acknowledged by him while he is reading it. The Word contains the following declarations : — Whosoever shall break the least of these com- mandments, and shall teach men so, shall be called the least in the kingdom of the heavens ; but who- soever shall do and teach them", the same shall be called great in the kingdom of the heavens. For I say unto you that except your righteousness shall exceed that of the Scribes and Pharisees, ye shall not enter into the kingdom of the heavens {Matt. v. 19, 20). Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Therefore by their fruits ye shall know them (Matt. vii. 19, 20). Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens ; but he that doeth the will of My Father who is in the heavens (verse 21). N. 2] DOCTRINE OF LIFK 3 Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and in Thy name done many mighty things? And then will I profess unto them, I never knew you, depart from Me ye that work iniquity (verses 22, 23). Every one who heareth these words of Mine, and doeth them, shall be likened to a wise man who built his house upon the rock ; and every one that heareth these words of Mine, and doeth them not, shall be likened unto a foolish man who built his house upon the sand (versos 21, 26). Jesus said, Behold, the sower went forth to sow ; some seeds fell on the hard way, others fell upon the rocky places, others fell among Che thorns, and others fell into good ground ; he that was sown upon the good ground, this is he that heareth the Word, and attendeth to it, who thence beareth fruit, and bringeth forth, some a hundred- fold, some sixty, and some thirty. When Jesus had said these things, He cried, saying, He that hath ears to hear, let him hear (Matt. xiii. 3-9, 23, 43). For the Son of man shall come in the glory of His Father, and then shall He render unto every one according to his deeds (Matt. xvi. 27). The kingdom of God shall be taken away from you, and shall l>e given unto a nation bringing forth the fruits thereof (Matt. xxi. 48). When the Son of man .-hall come in His glory, 4 DOCTRINE OF LIFE [n. 2 then shall He sit on the throne of His glory. And He shall say to the sheep on His right hand, Come ye blessed, inherit the kingdom prepared for you from the foundation of the world ; for I was hungry, and ye gave Me meat ; I was thirsty, and ye gave Me drink ; I was a stranger, and ye took Me in ; naked, and ye clothed Me ; I was sick, and ye visited Me ; I was in prison, and ye came unto Me. Then shall the righteous answer, When saw we Thee so ? And the king shall answer and say unto them, Verily I say unto you, Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me. And the king shall say the like things to the goats on the left, and because they have not done such things, He shall say, Depart from Me, ye cursed, into the eternal fire which is prepared for the devil and his angels (Matt. xxv. 31^1). Bring forth therefore fruits worthy of repent- ance ; even now is the axe laid unto the root of the trees ; every tree therefore that bringeth not forth good fruit is hewn down and cast into the fire (Luke hi. 8, 9). Jesus said, Why call ye Me Lord, Lord, and do not the things which I say ? Every one that cometh unto Me, and heareth My words, and doeth them, he is like a man building a house, and he laid a foundation upon the rock ; but he that heareth, and doeth not, is like a man that built a N. 2] DOCTRINE OF LIFE 5 house upon the earth without a foundation (Luke vi. 4C-49). Jesus said, My mother and My-'brethren are these who hear the Word of God, and do it (Luke viii. 21). Then shall ye begin to stand, and to knock at the door, saying, Lord, open to us ; and He shall answer and say to you, I know you not whence ye are ; depart from Me, all ye workers of iniquity (Luke xiii. 25-27). Thi.s is the judgment: that the light is come into the world, and men loved the darkness rather than the light, for their works were evil ; for every one that doeth evil hateth the light, lest his works should be reproved. But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God (John iii. 19-21). And shall come forth ; they that have done good, unto the resurrection [of life ; and they that have done evil, unto the resurrection] of judgment (John v. 29). We know that God heareth not sinners ; but if any man be a worshiper of God, and do His will, him He heareth (John ix. 31). If ye know these things, blessed are ye* if ye do them (John xiii. 17). He' that hath My commandments, and keepeth them, he it is that loveth Me ; and I will love him. 6 DOCTRINE OF LIFE [n. 2 and will manifest Myself unto him ; and We will come unto him, and make our abode with him. He that loveth Me not keepeth not My words (John xiv. 21-24). Jesus said, I am the true vine, and My Father is the vine-dresser ; every branch in Me that beareth not fruit, He taketh away ; and every branch that beareth fruit, He cleanseth it, that it may bear more fruit (John xv. 1, 2). Herein is My Father glorified, that ye bear much fruit, and ye shall be made My disciples (verse 8). Ye are My friends if ye do the things which I command you ; I have chosen you, that ye should bear fruit, and your fruit should abide (verses 14, 16). The Lord said to \John, To the angel of the church in Ephesus write : I know thy works ; I have this against thee, that thou hast left thy first charity ; repent, and do the first works, or else I will move thy lampstand out of its place (Rev. ii. 1, 2, 4, 5). To the angel of the church in Smyrna write : I know thy works (verses 8, 9). To the angel of the church in Pergamos write : I know thy works, repent (verses 12, 16). To the angel of the church in Thyatira write : I know thy works and charity, and thy last works are more than the first (verses 18, 19). ST. 2] DOCTRINE OF LIFE 7 To the angel of the church in Sardis write : I know thy works, that thou hast a name that thou livest, but art dead ; I have not found thy works perfect before God ; repent (Rev. iii. 1-3). To the angel of the church in Philadelphia write : I know thy works (verses 7, 8). To the angel of the church of the Laodiceans write : I know thy works ; repent (verses 14, 15, 19). I heard a voice from heaven saying, Write, Blessed are the dead who die in the Lord from henceforth ; yea, saith the Spirit, that they may rest from their labors, for their works follow with them (Rev. xiv. 13). Another book was opened, which is the book of life, and the dead were judged out of the things which were written in the books, all according to their works (Rev. xx. 12, 13). Behold, I come quickly, and My reward is with Me, to give to every one according to his work (Rev. xxii. 12). In like manner in the Old Testament : — Recompense them according to their work, and according to the deed of their hands (Jer. xxv. 14). Jehovah, whose eyes are open upon all the ways of the sons of men, to give every one ac- cording to his ways, and according to the fruit of his works (Jer. xxxii. 19). 8 DOCTRINE OF LIFE [n. 2 I will visit according to his ways, and will re- ward him his works (Hos. iv. 9). Jehovah, according to our ways, according to our works doth He to us {Zech. i. 6). And in many places it is said that the stat- utes, commandments, and laws were to be done : — Ye shall observe My statutes, and My judg- ments, which if a man do, he shall live by them (Lev. xviii. 5). Ye shall observe all My statutes, and My judg- ments, that ye may do them (Lev. xix. 37 ; xx. 8 ; xxii. 31). The blessings, if they did the commandments ; and the curses if they did them not (Lev. xxvi. 4-46). The sons of Israel were commanded to make for themselves a fringe on the borders of their garments, that they might remember all the com- mandments of Jehovah, to do them (Num. xv. 38, 39). So in a thousand other places. That works are what make a man of the church, and that he is saved according to them, is also taught by the Lord in the parables, many of which imply that those who do N. 2] DOCTRINE OF LIFE 9 what is good are accepted, and that those who do what is evil are rejected. As in the parable Of the husbandmen in the vineyard (Matt. xxi. 33-44)- Of the tig-tree that did not yield fruit (Luke xiii. 6-9) : Of the talents, and the pounds, with which they were to trade (Matt. xxv. 14-31 ; Luke xix. 13-25) : Of the Samaritan who bound up the wounds of him that was wounded by robbers (Luke x. 30-37) : Of the rich man and Lazarus (Luke xvi. 19-31) : Of the ten virgins (Matt. xxv. 1-12). 3. That every one who has religion knows and acknowledges that whoever leads a good life is saved, and that whoever leads an evil one is damned, is owing to the conjunction of heaven with the man who knows from the Word that there is a God, that there is a heaven and a hell, and that there is a life after death. Such is the source of this general perception. Therefore in the doc- trine of the Athanasian Creed respecting the Trinity, which has been universally re- ceived in the Christian world, the follow- 10 DOCTRINE OF LIFE [n. 3 ing declaration, at the end of it, has also been universally received : — Jesus Christ, who suffered for our salvation, ascended into heaven, and sitteth at the right hz,nd of the Father Almighty, whence He will come to judge the quick and the dead ; and then they that have done good will enter into life eter- nal, and they that have done evil into everlasting fire. 4. In the Christian Churches, however, there are many who teach that faith alone saves, and not any good of life, or good work, and they add that evil of life or evil work does not condemn those who have been justified by faith alone, because such are in God and in grace. Wonderful to say, however, although they teach such things, they nevertheless acknowledge (in consequence of a perception from heaven common to all) that those who lead a good life are saved, and that those who live an evil one are damned. That they do ac- knowledge this is evident from the Ex- hortation which not only in England but N. 4] DOCTRINE OF LIFE 11 also in Germany, Sweden, and Denmark is read in the places of worship before the people coming to the Holy Supper. As is well known, it is in these kingdoms that those are found who teach that faith alone. 5. The Exhortation read in England be- fore the people who approach the Sacra- ment of the Supper, is as follows : — The way and means to be received as worthy partakers of that Holy Table is, first, to examine your lives and conversations by the rule of God's commandments ; and whereinsoever ye shall per- ceive yourselves to have offended, either by will, word, or deed, there to bewail your own sinful- ness, and to confess yourselves to Almighty God, with full purpose of amendment of life ; and if ye shall perceive your offenses to be such as are not only against God, but also against your neighbors, then ye shall reconcile yourselves unto them, be- ing ready to make restitution and satisfaction, ac- cording to the uttermost of your powers, for all injuries and wrongs done by you to any other, and being likewise ready to forgive others that have offended you, as ye would have forgiveness of your offenses at God's hand ; for otherwise the receiving of the Holy Communion doth nothing else but increase your damnation. Therefore if 12 DOCTRINE OF LIFE [n. 5 any of you be a blasphemer of God, a hinderer or slanderer of His "Word, an adulterer, or be in malice or envy, or in any other grievous crime, repent you of your sins, or else come not to that Holy Table ; lest, after the taking of that Holy Sacrament the devil enter into you as he entered into Judas, and fill you full of all iniquities, and bring you to destruction both of body and soul. 6. [In this paragraph Swedenborg pre- sents a translation into Latin of the fore- going Exhortation.'] 7. I have been permitted to ask some of the English clergy who had professed and preached faith alone (this was done in the spiritual world), whether while they were reading in church this Exhortation— in which faith is not even mentioned — they believed it to be true ; for example, that if people do evil things, and do not repent, the devil will enter into them as he did into Judas, and destroy them both body and soul. They said that in the state in which they were when reading the Exhorta- tion they had no other knowledge or thought than that this was religion itself ; but that N. 7] DOCTRINE OF LIFK 13 while composing and elaborating their dis- courses or sermons they had a different thought about it, because they were then thinking of faith as being the sole means of salvation, and of the good of life as be- ing a moral accessory for the public good. Nevertheless it was incontestably proved to them that with them too there was that common perception that lie who leads a good life is saved, and that he who leads an evil one is damned ; and that they pos- sess this perception when they are not in what is their Own. 8. The reason why all religion is of the life, is that after death every one is his own life, for the life stays the same as it had been in this world, and undergoes no change. For an evil life cannot be converted into a good one, nor a good life into an evil one, because they are opposites, and conversion into what is opposite is extinction. And, being opposites, a good life is called Life, ;uid an evil one IVatli. This is why reli- gion is of life, and why its life is to do what 14 DOCTRINE OF LIFE [n. 8 is good. (That after death a man is such as had been his life in this world may be seen in the work on Heaven and Hell, n. 470-484.) II. No ONE CAN FROM HIMSELF DO GOOD THAT IS REALLY GOOD. 9. That hitherto scarcely any one knows whether the good done by him is from self or from God, is because the church has sun- dered faith from charity, and good is of charity. A man gives to the poor j relieves the needy ; endows places of worship and hospitals ; has regard for the church, his country, and his fellow-citizen ; is diligent in his attendance at a place of worship, where he listens and prays devoutly ; reads the Word and books of piety ; and thinks a,bout salvation ; and yet is not aware whether he is doing these things from him- N. 9] DOCTRINE OF LIFE 15 self, or from God. He may be doing the very same things from God, or he may be doing them from self. If he does them from God they are good, if from self they are not good. In fact there are goods of this kind done from self which are emi- nently evil, such as hypocritical goods, the purpose of which is deception and fraud. 10. Goods from God, and goods from self, may be compared to gold. Gold that is gold from the inmost, called pure gold, is good gold. Gold alloyed with silver is also gold, but is good according to the amount of the alloy. Less good still is gold that is alloyed with copper. But a gold made by art, and resembling gold only from its color, is not good at all, for there is no substance of gold in it. There is also what is gilded, such as gilded silver, cop- per, iron, tin, lead, and also gilded wood and gilded stone, which on the surface may appear like gold ; but not being sutdi, they are valued either according to the workman- ship, the value of the gilded material, or that 16 DOCTRINE OF LIFE [n. 10 of the gold which, can be scraped off. In goodness these differ from real gold as a garment differs from a man. Moreover rotten wood, dross, or even ordure, may be overlaid with gold ; and such is the gold to which pharisaic good may be likened. 11. From science a man knows whether gold is good in substance, is alloyed and falsified, or is merely overlaid ; but he does not know from science whether the good he does is good in itself. This only does he know : that good from God is good, and that good from man is not good. Therefore, as it concerns his salvation for him to know whether the good he does is from God, or is not from God, this must be revealed. But before this is done something shall be said about goods. 12 . There are civic good, moral good, and spiritual good. Civic good is that which a man does from the civic law : by means of and according to this good is the man a citizen in the natural world. Moral good is that which a man does from the law of N. 12] DOCTRINE OF LIFE 17 reason : by means of and according to this good is he a man. Spiritual good is that which a man does from spiritual law ! by means of and according to this good is he a citizen in the spiritual world. These goods succeed one another in the follow- ing order : spiritual good is the highest, moral good is intermediate, and civic good is last. 13. A man who possesses spiritual good is also a moral man and a civic man ; but a man who does not possess spiritual good may appear to be a moral man and a civic man, yet is not so. The reason why a man who possesses spiritual good is also a moral man and a civic man, is that spiritual good has the essence of good within it, and moral and civic good have this essence from spir- itual good. The essence of good can be from no other source than Him who is good itself. Think the matter over from every point of view, and try to find out from what it is that good is good, and you will see that it is so from its inmost being (esse), and that 2 18 DOCTRINE OF LIFE [n. 13 that is good which has within it the esse of good ; consequently that that is good which is from good itself, thus from God ; and therefore that good which is not from God, but from man, is not good. 14. From what has been said in the Doc- trine of the Holy Scripture (n. 27, 28, 08), it may be seen that what is highest, what is intermediate, and what is last, make a one, like end, cause, and effect ; and that because they make a one, the end itself is called the first end, the cause the interme- diate end, and the effect the last end. From this it must be evident that in the case of a man who possesses spiritual good, what is moral in him is intermediate spiritual, and what is civic is ultimate spiritual. And for this reason it has been said that a man who possesses spiritual good is also a moral man and a civic man ; and that a man who does not possess spiritual good is neither a moral man nor a civic man, although he may appear to be so both to himself and to others. N. lo] DOCTRINE OF LIFE 19 15. That a man who is not spiritual can yet think rationally and speak from that thought, like a spiritual man, is because man's understanding can be uplifted into the light of heaven, which is truth, and can see from it ; but his will cannot be in the same way uplifted into the heat of heaven, which is love, so as to act from that heat. It is for this reason that truth and love do not make a one in a man unless he is spir- itual. And it is for this reason also that man can speak ; and it is this which makes the difference between a man and a beast. It is by means of this capacity of the un- derstanding to be uplifted into heaven when as yet the. will is not so uplifted, that it is possible for a man to be reformed and to become spiritual ; but he does not begin to be reformed and become spiritual until his will also is uplifted. It is from this superior endowment of the understanding over the will, that a man, of whatever char- acter he may be, even if evil, is able to think and therefore tT. 32 dom. The heavens that receive more from •Divine good constitute the celestial king- dom, and those which receive more from Divine truth constitute the spiritual king- dom. (Concerning these two kingdoms into which the heavens are divided, see the work on Heaven and Hell, n. 20-28.) But still the angels of all the heavens are in wisdom and intelligence in proportion to the degree in which the good in them makes a one with truth. The good that does not make a one with truth is to them not good ; and on the other hand the truth that does not make a one with good is to them not truth. From this we see that good conjoined with truth constitutes love and wisdom in both angel and man ; and as an angel is an angel, and a man a man, from the love and wisdom in him, it is evident that good conjoined with truth causes an angel to be an angel of heaven, and a man a -man of the church. 33. As good and truth are a one in the Lord, and proceed as a one from Him, it N. 33] DOCTRINE OF LIFE 39 follows that good loves truth and truth lows good, and they will to be a one. It is the same with their opposites : evil loves falsity, and falsity loves evil, and these will to be a one. In the following pages the conjunction of good and truth Avill be called the Heavenly Marriage, and that of evil and falsity the Infernal Marriage. 34. It follows from these premises that in proportion as any one shuns evils as sins, in the same proportion he loves truths (for in the same proportion he is in good, as has been shown in the preceding chapter) ; and also that in proportion as any one does not shun evils as sins, in the same proportion he does not love truths, because in the same proportion he is not in good. 35. It is indeed possible for a man to love truths who does not shun evils as sins ; yet he does not love them because they are truths, but because they minister to his reputation, and thereby to his honors or gains, so that if they do not minister to it hfl loves them not. 40 DOCTRINE OF LIFE [n. 36 36. Good is of the will, truth of the un- derstanding. From the love of good in the will proceeds the love of truth in the un- derstanding; from the love of truth pro- ceeds the perception of truth ; from the perception of truth comes thought about truth ; and from all of these together comes the acknowledgment of truth which in the true sense is faith. (That this is the pro- gression from the love of good to faith, will be shown in the treatise on Divine Love and Divine Wisdom.) 37. As good is not good unless it is con- joined with truth, as already said, it follows that previous thereto good does not come into manifest being. But as it continually desires to come into manifest being it longs for and procures truths in order to do so, for truths are the agency of its nourishment and formation. This is the reason why a man loves truths in the same proportion that he is in good, consequently in the same proportion that he shuns evils as sins, for it is in propor- tion that he does this that any pne is in good. N 38] DOCTRINE OF LIFE 41 38. In proportion as any one is in good, and from good loves truths, in the same pro- portion he loves the Lord, because the Lord is good itself and truth itself. The Lord is therefore with man in good and in truth. Jf the latter is loved from good the Lord is loved, but not otherwise. This the Lord teaches in John : — He that hath My commandments, and doeth them, he it is that loveth Me ; He that loveth Me not keepeth not My words (xiv. 21, 24). If ye keep My commandments, ye shall abide in My love (xv. 10). . The " commandments" and " words" of the Lord are truths. 39. That good loves truth may be illus- trated by comparison with a priest, a sol- dier, a trader, and an artificer. With a jiricxt : — If he is in the good of the priest- hood, which is to care for the salvation of souls, to teach the way to heaven, and to lead those whom he teaches, then in pro- portion as In- is in this good (thus from his love and its desire) he acquires the truths 42 DOCTRINE OF LIFE [n. 39 which he may teach, and by means of which he may lead. But a priest who is not in the good of the priesthood, but is in the de- light of his office from the love of self and of the world, which to him is the only good, he too from his love and its desire acquires those truths in abundance in proportion as he is inspired by the delight which is his good. With a soldier : — If he is in the love of military service, and is sensible of its good, whether it be that of national defense, or that of his own fame, from this good and according to it he acquires its special knowl- edge, and if he is a commander, its intelli- gence ; these are like truths by which the delight of love which is his good is nour- ished and formed. "With a trader : — If he has taken up this calling from the love of it, he learns with avidity everything that enters into and makes up that love as its means ; these also are like truths, while trading is his good. With an artificer: — If he applies himself with earnestness to his work, and loves it as. the good of his St. 39] DOCTRINE OF LIFE 43 life, he purchases tools, and perfects him- self by whatever pertains to a knowledge of it, and by these means he so does his work that it is a good. From these com- parisons it is evident that truths are the means through which the good of love comes into manifest being, and becomes something; consequently that good loves truths in order that it may do so. Hence in the Word to " do the truth" means to cause good to come into manifest being. This is meant by Doing the truth (John iii. 21) ; Doing the Lord's sayings (Luke vi. 47) ; Keeping His commandments (John xiv. 24) ; Doing His words (Matt. vii. 24) ; Doing the Word of God (Luke viii. 21) ; and by Doing the statutes and judgments (Lev. xviii. 6). And this also is to " do what is good," and to " bear fruit," for " good" and " fruit" are that which comes into manifest being (est id quod existit). 40. That good loves truth and wills to be conjoined with it, may also be illustrated 44 DOCTRINE OF LIFE [x. 40 by comparison with food and water, or with bread and wine. Both are necessary. Pood or bread alone effects nothing in the body in the way of nourishment ; it does so only together with water or with wine ; and there- fore the one has an appetite and longing for the other. Moreover in the Word " food''* and "bread" mean good, in the spiritual sense ; and " water" and " wine" mean truth. 41. From all that has been said it is now evident that he who shuns evils as sins, loves truths and longs for them ; and that the more he shuns them, so much the more love and longing does he feel, because so much the more he is in good. The result is that he comes into the heavenly marriage, which is the marriage of good and truth, in which is heaven, and in which must be the church. N. 42] DOCTRINE OF LIFE 45 V. In proportion as any one shuns Evils as Sins, in the same proportion he has Faith, and is Spiritual. 42. Faith and life are distinct from each other in the same way as are thinking and doing; and as thinking is of the under- standing and doing is of the will, it fol- lows that faith and life are distinct from each other in the same way as are the understanding and the will. He who knows the distinction between the two latter knows that between the two former ; and he who knows the conjunction of the two latter knows that of the two former. Fur tins reason something shall first be set forth about the understanding and the will. 43. Man possesses two faculties, one of which is called the Will, and the other the l.'ndersinnding They are distinct from each other, but are so created that they 46 DOCTRINE OF LIFE [n. 43 may be a one, and when they are a one they are called the Mind, so that the human mind consists of these two faculties, and the whole of man's life is in them. Just as all things in the universe that are in accordance with Divine order bear relation to good and truth, so do all things in man bear relation to the will and the under- standing ; for the good in a man belongs to his will and the truth in him belongs to his understanding, these two faculties be- ing their receptacles and subjects ; the will, of all things of good, and the understand- ing of all things of truth. The goods and truths in a man are nowhere else, and so therefore neither are the love and faith, be- cause love is of good and good is of love, and faith is of truth and truth is of faith. It is of the utmost importance to know how the will and the understanding make one mind. They do so in the same way that good and truth make a one, for there is a like marriage between the will and the understanding to that which exists between N. 43] DOCTRINE OF LIFE 47 good and truth. The / nature of this latter marriage lias been in some measure told in the preceding chapter, and to this we should add that just as good is the very being (esse) of a thing, and truth is its derivative mani- festation (exlstere), so the will in man is the veiy being of his life, and the under- standing is its derivative manifestation, for the good that is of the will shapes it- self forth in the understanding, and pre- sents itself to view within fixed and settled outlines (certo modo). 44. It has been shown above (n. 27, 28) that a man may know many things, may think them over, may understand them, and yet may not be wise. And as it is the province of faith to know and to think, and still more to understand, that a thing is true, a man may well believe that he has faith and yet not have it. The reason why he has it not, is that he is in evil of life, and evil of life and truth of faith cannot possibly act as a one. The evil of life de- stroys -the truth of faith, because the evil 48 DOCTRINE OF LIFE [n. 44 of life is of the will 'and the truth of faith is of the understanding, and the will leads the understanding and makes it act as a one with itself, so that if there is anything in the understanding that is not in accord with the will, and the man is left to him- self, and thinks from his own evil and the love of it, he then either casts out the truth that is in the understanding, or else by falsifying it forces it into oneness. Quite different is it with those who are in the good of life : such when left to themselves think from what is good, and love the truth that is in the understanding because it is in accord. In this way there takes place a conjunction of faith and life such as is that of truth and good, and both these con- junctions are like that of the understand- ing and the will. 45. From all this then it follows that just in so far as a man shuns evils as sins, just so far has he faith, because just so far is he in good, as shown above. This is confirmed also by its contrary : that he N. 45] DOCTRINE OF LIFE 49 who does not shun evils as sins, has not faith because he is in evil, and evil in- wardly hates truth. Outwardly indeed he may act as a friend to truth, and suffer it to be in the understanding, may even love to have it there; but when what is out- ward is put off, as is done after death, he first casts out truth his friend in this world, then denies that it is truth, and finally feels aversion for it. 46. The faith of an evil man is an in- tellectual faith, in which there is nothing of good from the will. Thus it is a dead faith, which is like the breathing of the lungs without there being any life or soul in it from the heart. Moreover the under- standing corresponds to the lungs, and the will to the heart. Such faith is also like a good-looking harlot dressed up in crim- son and gold, but full of disease and cor- ruption. A harlot also corresponds to the falsification of truth, and therefore in the Word signifies it. Such faith is also like a tree luxuriant in foliage but barren of 4 50 DOCTRINE OF LIFE [n. 40 fruit, which the gardener cuts down. A tree moreover signifies a man, its leaves and blossoms signify the truths of faith, and its fruit the good of love. But very- different is that faith in the understanding which has in it good from the will. This faith is living, and is like a breathing of the lungs in which there is life and soul from the heart. It is also like a lovely wife whose chastity endears her to her husband. It is also like a tree that bears fruit. 47. There are many things that appear to be mere matters of faith, such as that there is a God ; that the Lord, who is God, is the Eedeemer and Saviour ; that there is a heaven and a hell ; that there is a life after death ; and many other things of which it is not said that they are to be done, but that they are to be believed. These things of faith also are dead with a man who is in evil, but are living with a man who is in good. The reason is that a man who is in good not only acts aright N. 47] DOCTRINE OF LIFE 51 from the will but also thinks aright from the understanding, and this not only be- fore the world but also before himself when he is alone. Not so a man who is in evil. 48. We have said that these things ap- pear to be mere matters of faith. But the thought of the understanding derives its coming into manifest being (trahit suum existere) from the love of the will, which is the inmost being (qui est esse) of the thought in the understanding, as has been said above (n. 43). For whatever any one wills from love, he wills to do, he Avills to think, he wills to understand, and he wills to speak ; or, what is the same, whatever any one loves from the will, he loves to do, he loves to think, he loves to understand, and he loves to speak. To this is also to be added, that when a man shuns what is evil as a sin, he is in the Lord, as shown above, and the Lord then works everything. And therefore to those who asked Him what they should do that 52 DOCTRINE OF LIFE [x. 48 they might work the works of God, He said : — This is the work of God, that ye believe in Him whom He hath sent (John vi. 28, 29). To "believe in the Lord" is not only to think that He is, but also to do His words, as He teaches elsewhere. 49. That those who are in evils have no faith, no matter how much they may sup- pose themselves to have* it, has been shown in the spiritual world in the case of persons of this character. They were brought into a heavenly society, which caused the spir- itual sphere of faith as existing with the angels to enter into the interiors of their faith, and the result was that the angels perceived that those persons possessed only what is natural or external of faith, and not what is spiritual or internal of it, and there- fore those persons themselves confessed that they had nothing whatever of faith, and that in the world they had persuaded themselves that to believe or have faith consists in thinking a thing to be true, no N. 4'.)] DOCTRINE OF J.IFE 53 matter what the ground for so thinking. Very different was perceived to be the faith of those who had not been in evil. 50. From all this it may be seen what spiritual faith is ; and also what is faith not spiritual. Spiritual faith exists with those who do not commit sins, for those who do not commit sins do things that* are good, not from themselves but from the Lord (see above, n. 18-21), and through faith become spiritual. Faith with these is the truth. This the Lord teaches in John : — This is the judgment, that the light is come into the world, and men loved the darkness rather than the light, because their works were evil. For every one that doeth evil hateth the light, and cometh not to the light, lest his works should be reproved. But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God (iii. 19-21). 51. All the foregoing is confirmed by the following passages in the Word : — A good man out of the good treasure of his heart bringeth forth that which is good ; and an evil man out of the evil treasure of his heart bringeth forth 54 DOCTRINE OF LIFE [n. 61 that which is evil, for out of the abundance of the heart the mouth speaketh (Luke vi. 45 ; Matt. xii. 35). The " heart" in the Word means man's will, and as inan thinks and speaks from this, it is said : " Out of the abundance of the heart the mouth speaketh." Noi that which goeth into the mouth defileth the man ; but that which goeth out of the heart, this defileth the man (Matt. xv. 11, 18). The " heart" here too means the will. Jesus said of the woman who anointed His feet with ointment : — Her sins are forgiven ; for she loved much ; thy faith hath saved thee (Luke vii. 47, 50) ; from which it is evident that when sins have been remitted or forgiven, thus when they exist no longer, faith saves. That those are called " sons of God" and " born of God" who are not in the Own of their will, and consequently are not in the Own of their understanding ; that is to say, who are not in evil and from this in falsity ; and that these are they who believe in the N. 61] DOCTRINE OF LIFE 55 Lord, He Himself teaches in John i. 12, 13, which passage may be seen explained above in n. 17, at the end. 52. From these premises there follows this conclusion : — That no man has in him a grain of truth more than he has of good ; thus that he has not a grain of faith more than he has of life. In the understanding indeed there may exist the thought that such or such a thing is true, but not the ac- knowledgment which is faith, unless there is consent thereto in the will. Thus do faith and life keep step as they walk. From all this it is now evident that in proportion as any one shuns evils as sins, in the same proportion he has faith and is spiritual. 56 DOCTRINE OF LIFE [n. 53 VI. The Decalogue teaches what Evils are Sins. 53. What nation in the wide world is not aware that it is evil to steal, to commit adultery, to kill, and to bear false witness ? If men Avere not aware of this, and if they did not by laws guard against the commis- sion of these evils, it would be all over with them ; for without such laws the com- munity, the commonwealth, and the king- dom would 'perish. Who can imagine that the Israelitish nation was so much more senseless than other nations as not to know that these were evils ? One might therefore wonder why these laws, known as they are the world over, were promulgated from Mount Sinai by Jehovah Himself with so great a miracle. But listen : they were pro- mulgated with so great a miracle in order that men may know that these laws are not only civic and moral laws, but are also spir- N. 53] DOCTRINE OF LIFE 57 itual laws ; and that to act contrary to them is not only to do evil to a fellow-citizen and to the community, but is also to sin against God. For this reason those laws, through promulgation from Mount Sinai by Jeho- vah, were made laws of religion ; for it is evident that whatever Jehovah God com- mands, He commands in order that it may be of religion, and that it is to be done for His sake, and for the sake of the man that he may be saved. 54. As these laws were the first-fruits of the Word, and therefore the first-fruits of the church that was to be again set up by the Lord with the Israelitish nation, and as they were in a brief summary a complex of all those things of religion by means of which there is conjunction of the Lord with man and of man with the Lord, they were so holy that nothing is more so. 55. That they were most holy is evident from the fact that Jehovah Himself (that is, the Lord) came down upon Mount Sinai in fire, and with angels, and promulgated 58 DOCTRINE OF LIFE [n. 55 them from it by a living voice, and that the people had prepared themselves for three days to see and to hear ; that the mountain was fenced about lest any one should go near it and should die ; that neither were the priests nor the elders to draw near, but Moses only ; that those laws were written by the finger of God on two tables of stone ; that when Moses brought the tables down from the mountain the second time, his face shone ; that the tables were afterwards laid away in the ark, and the ark in the inmost of the tabernacle, and upon it was placed the mercy-seat, and upon this cherubs of gold ; that this was the most holy thing of their church, being called the holy of holies ; that outside the veil that hung before it there were placed things that represented holy things of heaven and the church, namely, the lampsta.nd with its seven golden lamps, the golden altar of incense, and the table overlaid with gold on which were the loaves of faces, and sur- rounded _with curtains of fine linen, bright N. 56] DOCTRINE OF LIFE 59 crimson, and scarlet. The holiness of this whole tabernacle had no other source than the Law that was in the ark. [2] On ac- count of this holiness of the tabernacle from the Law in the ark, the whole people of Israel, by command, encamped around it in the order of their tribes, and marched in order after it, and there was then a cloud over it by day, and a fire by night. On account of the holiness of that Law, and the presence of the Lord in it, the Lord spoke with Moses above the mercy-seat between the cherubs, and the ark was called " Jehovah there." Aaron also was not allowed to enter within the veil except with sacrifices and incense. Because that Law was the very holiness of the church, the ark was brought by David into Zion ; and later it was kept in the midst of the temple at Jerusalem, and constituted its shrine. [3] On account of the Lord's pres- ence in that Law and around it, miracles were wrought by the ark in which was that Law : the waters of Jordan were cleft asun- 60 DOCTRIXE OF LIFE [n. 55, der, and so long as the ark was resting in the midst of it, the people passed over on. dry ground ; when the ark was carried round the walls of Jericho they fell ; Dagon the god of the Philistines fell down before it, and after- wards lay on the threshold of the temple without his head ; and on its account the Bethshemites were smitten to the number of many thousands ; not to mention other mir- acles. These were all performed solely by the Lord's presence in His Ten Words, which are the commandments of the decalogue. 56. So great a power and so great a holi- ness existed in that Law for the further reason that it was a complex of all things of religion ; for it consisted of two tables of which the one contains all things that are on the part of God, and the other in a com- plex ajl things that are on the part of man. The commandments of this Law are there- fore called the " Ten Words," and are so called because " ten'' signifies all. But how this Law is a complex of all things of re- ligion will be seen in the following chapter. N. 67] DOCTRINE OF LIFE 61 57. As by means of this Law there is a conjunction of the Lord with man and of man with the Lord, it is called the " Cov- enant," and the " Testimony," the " Cov- enant" because it conjoins, and the " Tes- timony" because it hears witness, for a "covenant" signifies conjunction, and a " testimony" the attestation of it. For this reason there were two tables, one for the Lord and the other for man. The con- junction is effected by the Lord, but only when the man does the things that have been written in his table. For the Lord is constantly present and working, and wills to enter in, but man must open to the Lord in the freedom which he has from Him ; for the Lord says : — Behold, I stand at the door,**and knock ; if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me (Rev. iii. 20). 58-. In the second table, which is for man, it is not said that man must do this or that good, but that he must not do this 62 DOCTRINE OF LIFE [n. 58 or that evil, as for example, " Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet." The reason is that man cannot do any good whatever from himself, but when he no longer does evils, then he does good, not from himself but from the Lord. That by the power of the Lord a man is able to shun evils as of himself if he begs for that power, will be seen in the following pages. 59. What has been said above (n. 55) respecting the promulgation, holiness, and power of that Law, will be found in the following places in the Word : — That Jehovah came down on Mount Sinai in fire, and that the mountain smoked and quaked, and that there were thunderings, lightnings, a thick cloud, and the voice of a trumpet (Exod. xix. 16, 18 ; Deut. iv. 11 ; v. 22-26). That before the descent of Jehovah the people prepared and sanctified themselves for three days (Exod. xix. 10, 11, 15). That bounds were set round the mountain, lest any one should come near its base, and should die ; N. 59] DOCTRINE OF LIFK 63 and that not even were the priests to come near, but Moses only (Exod. xix. 12, 13, 20-23 ; xxiv. 1. 2). That the Law was promulgated from Mount Sinai (Exod. xx. 2-17 ; Deut. v. 0-21). That that Law was written by the finger of God on two tables of stone (Exod. xxxi. 18 ; xxxii. 15, 10 ; Deut. bfc 10). That when Moses brought those tables down from the mountain the second time, his face shone (Exod. xxxiv. 29-35). That the tables were kept in the ark (Exod. xxv. 10 ; xl. 20 ; Deut. x. 5 ; 1 Kings viii. 9). That upon the ark was placed the mercy-seat, and upon this the golden cherubs (Exod. xxv. 17- 21). That the ark, together with the mercy-seat and the cherubs, constituted the inmost of the taber- nacle, and that the golden lampstand, the golden altar of incense, and the table overlaid with gold on which were the loaves of faces, constituted the exterior of the tabernacle ; and the ten curtains of fine linen, bright crimson, and scarlet, its outer- most (Exod. xxv. 1-end ; xxvi. 1-end ; xl. 17- 28). That the place where the ark was, was called the holy of holies (Exod. xxvi. 33). That the whole people of Israel encamped around the habitation in order according to their 64 DOCTRINE OF LIFE [n. 59 tribes, and marched in order after it (Num. ii. 1-end). That there was then over the habitation a cloud by day and a fire by night (Exod. xl. 38 ; Num. ix. 15-end ; xiv. 14 ; Deut. i. 33). That the Lord spoke with Moses from over the ark between the cherubs (Exod. xxv. 22 ; Num. vii. 89). That the ark, from the Law within it, was called Jehovah-There, for when the ark set for- ward, Moses said, Rise up, Jehovah ; and when it rested he said, Return Jehovah (Nwn. x. 35, 36), and see further 2 Sam. vi. 2 ; Ps. cxxxii. 7, 8. That on account of the holiness of that Law Aaron was not allowed to enter within the veil except with sacrifices and with incense (Lev. xvi. 2-14, etc.). That the ark was brought into Zion by David with sacrifices and with shouting (2 Sam. vi. 1-19). That on that occasion, Uzzah, Avho touched it, died (verses 6 and 7). That the ark was placed in the midst of the temple in Jerusalem, where it constituted the shrine (1 Kings vi. 19, etc. ; viii. 3-9). That by the Lord's presence and power in the Law that was in the ark, the waters of Jordan were cleft asunder, and so long as the ark rested in the midst of it, the people passed over on dry ground (Josh. iii. 1-17 ; iv. 5-20). N. 59] DOCTRINE OP LIFE 65 That when the ark was carried around" them, the walls of Jericho fell (Josh. vi. 1-20). That Dagon the god of the Philistines fell to the earth before the ark, and afterwards lay upon the threshold of the temple headless (1 Sam. v. 1-4). That on account of the ark the Bethshemites were smitten, to the number of many thousands (1 .Sam. vi. 19). 60. That the tables of stone on which the Law was written were called "the tables of the covenant/' and that from them the ark was called "the ark of the covenant/' and the Law itself "the cov- enant/' see Num. x. 33 ; Deut iv. 13, 23 ; v. 2, 3 ; ix. 9 ; Josh. iii. 11 ; 1 Kings viii. 19, 21 ; Jtev. xi. 19 ; and in many other places. The reason why the Law was called the " covenant," is that " covenant" signifies conjunction ; and it is therefore said of the Lord that : — He shall be for a covenant to the people (Isa. xlii. 6 ; xlix. 8 ; and He is called : — The messenger of the covenant (Mai. iii. 1) ■, o 66 DOCTRINE OF LIFE [n. 60 and His blood : — The blood of the covenant (Matt. xxvi. 28 ; Zech. ix. 11 ; Exod. xxiv. 4-10). And therefore the Word is called the " Old Covenant," and the " New Covenant." Moreover covenants are made for the sake of love, friendship, association, and thus for the sake of conjunction. 61 . That the- commandments of this Law were called the " Ten Words," see Exod. xxxiv. 28; Deut. iv. 13; x. 4. They are so called because "ten" signifies all, and " words" signifies truths, for there were more than ten words. As "ten" signifies all, The curtains of the tabernacle were ten (Exod. xxvi. 1) ; And for the same reason the Lord said That a certain man who was to receive a king- dom, called ten of his servants, and gave them ten pounds to trade with (Luke xix. 13). And for the same reason also the Lord Likened the kingdom of the heavens to ten vir- gins (Matt. xxv. 1). K. 6l] DOCTRINE OF LIFE 67 For the same reason also, The dragon is described as having ten horns, and upon his horns ten diadems (Rev. xii. 3). In like manner the beast that came up out of the sea (Rev. xiii. 1). And another beast also (Rev. xvii. 3, 7). Likewise the beast in Daniel (vii. 7, 20, 24). The like is signified by ten in Leviticus (xxvi. 26), and in Zechariah (viii. 23), and in other places. This is the origin of tithes, for "tithes" (or "" tenths") signify something from all. VII. Murders, Adulteries, Thefts, False Witness, together with all concu- piscence FOR THESE THINGS, ARE THE Evils which must be shunned as n Sins. 62. It is well known that the Law of Sinai was written on two tables, and that tht" iirst table contains the things of God, and the other the things of man. That the 68 DOCTRINE OF LIFE [x. 62 first table contains all things that belong to God, and the second all that belong to man, does not appear in the letter, yet are they all in them, and it is for this reason that they are called the Ten Words, by which are signified all truths in the complex (as may be seen just above,» n. 61). But in what way all things are in them cannot be set forth in a few words, but may be apprehended from what has been presented in the Doctrine of the Holy Scripture (n. 67), which see. This is why it is said " mur- ders, adulteries, thefts, and false witness of every kind." 63. A religious tenet has prevailed to the effect that no one is able to fulfill the law ; the law being not to kill, not to com- mit adultery, not to steal, and not to bear false witness. Every civic man and moral man is able to fulfill these commandments of the law by a civic and moral life ■ but this tenet denies that he can do so by a spiritual life ; from which it follows that his not doing these evils is only for the N. 8S] DOCTKIXK OF LIFK 69 sake of avoiding penalties and losses in this world, and not for the sake of avoiding pen- alties and losses after he has left it. It is for this reason that a man with whom this tenet has prevailed, thinks these evils allow- able in the sight of God, but not so in that of the world. [2] And in consequence of such thought from this his tenet, the man is in concupiscence for all these evils, and refrains from doing them merely for the world's sake; and therefore after death such a man, although he had not com- mitted murder*, adulteries, thefts, and false witness, nevertheless desires to com- mit them, and does commit them when the external possessed by him in this world is taken away from him. Every concupis- cence he has had remains with him after death. It is owing to this that such per- sons act as one with hell, and cannot but have their lot among those who are there. [3] Very different is the lot of those who are unwilling to kill, to eommit adultery, to steal, and to bear false witness for the 70 DOCTRINE OF LIFE [x. 63 reason that to do these things is contrary to God. These, persons, after some battling with these evils, do not will them, thus do not desire to commit them : they say in their hearts that they are sins, and in them- selves are infernal and devilish. After death, when the external which they had possessed for this world is taken away from them, they act as one with heaven, and as they are in the Lord they come into heaven. 64. It is a common principle of every religion that a man ought to examine him- self, repent, and desist from sins, and that if he fails to do so he is in a state of dam- nation. (That this is a common principle of every religion may be seen above, n. 4-8.) Teaching the decalogue is also a common thing throughout the whole Chris- tian world, and by it little children are com- monly initiated into the Christian religion, for it is in the hands of all young children. Their parents and teachers tell them that to commit these evils is to sin against God, N. 64] DOCTRINE OF LIFE 71 and in fact while speaking to the children they know nothing different. "\Ye may well wonder that these same persons, and the children too when they become adults, think that they are not under this Law, and that they are not able to do the things that belong to it. Can there be any other cause for their learning to think in this way, than that they love evils and consequently the false notions that favor them ? These therefore are the people who do not make the commandments of the decalogue a matter of religion. And that these same persons live without religion will be seen in the Doctrine of Faith. 65. All nations in the wide world who have religion possess precepts like those in the decalogue, and all who from religion •live them are saved, and all who do not live them from religion are damned. "When those who live them from religion are in- structed after death by the angels, they receive truths, and acknowledge the Lord ; the reason of which is that they shun evils 72 DOCTRINE OF LIFE [n. 65 as sins, and are consequently in good, and good loves truth, and from the desire of this love, receives it (as has been shown above, n. 32-41). This is meant by the words- of the Lord to the Jews : — The kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof (Matt. xxi. 43). And also by these :— When therefore the Lord of the vineyard shall come, He will destroy those evil men, and will let out his vineyard to other husbandmen, who shall render him the fruits in their season (Matt. xxi. 40, 41). And by these : — I say unto you that many shall come from the east and the west, and from the north and the south, and shall sit down in the kingdom of God, but the sons of the kingdom shall be cast forth into the outer darkness (Matt. viii. 11, 12 ; Luke xiii. 29). 66. We read in Mark : — That a certain rich man came to Jesus, and asked Him what he should do to inherit eternal N. 66] DOCTRINE OF LIFE 73 life, and that Jesus said to him, Thou knowest the commandments : Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not be a false witness, Thou shalt not de- fraud, Honor thy father and mother. And he an- swering said, All these things .have I kept from my youth. And Jesus looked upon him and loved him, yet said unto him, One thing thou lackest ; go, sell whatsoever thou hast, and give to the poor ; so shalt thou have treasure in the heavens ; and come, take up the cross and follow Me (x. 17— 22). It is said that Jesus "loved him.'' This was because the man said that he had kept those commandments from his youth. But because he lacked three things, which were that he had not removed his heart from riches, had not fought against concupis- cences, and had not yet acknowledged the Lord to be God, the Lord said that he should " sell all that he had," by which is meant that he should remove his heart from riches ; that he should '•' take up the cross," by which is meant that he should fight against concupiscences; and that he 74 DOCTRINE OF LIFE [n. 06 should "follow Him," by which is meant that he should acknowledge the Lord to be God. The Lord spoke these things as He spoke all things : by correspondences. (See the Doctrine of the Holy Scripture, n. 17.) For no one is able to shun evils as sins unless he acknowledges the Lord and goes to Him, and unless he fights against evils and so removes concupiscences. But more about these matters in the chapter on combats against evils. VIII. In proportion as any one shuns Mur- ders OF EVERY KIND AS SlNS,. IN THE SAME PROPORTION HE HAS IjOVE TO- WARD the Neighbor. 67. " Murders of every kind" include enmity, hatred, and revenge of every kind, which breathe murder, for murder lies hid- den in them, like fire in wood underneath the ashes. Infernal fire is nothing else, If] 67] DOCTRINE OF LIFE 75 and this is the origin of the expressions to " kindle with hatred," and to " burn with revenge." All these are " murders" in the natural sense. But in the spiritual sense " murders" mean all methods of killing and destroying the souls of men, which methods are varied and many. And in the highest sense "murder" means to hate the Lord. These three kinds of " murder" form a one, and cleave together, for he who wills the murder of a man's body in this world, after death wills the murder of his soul, and wills the murder of the Lord, for he burns with anger against Him, and desires to blot out His name. 68. These kinds of murder lie inwardly hidden in man from his birth, but from early childhood he learns to veil them over with the civic and moral behavior that he is bound to show toward men in the world, and in proportion as he loves honors or gains he guards against their appearance. This forms his external, while his internal is these kinds of murder. Such is man in 76 DOCTRINK OF LIFE [x. 08 himself. Xow as when he dies he lays aside that external together with his body, and retains the internal, it is evident what a devil he would be unless he were reformed. 69. As the kinds of murder mentioned above lie inwardly hidden in man from his birth, as has been said, and at the same time thefts of every kind, and false wit- ness of every kind, together with the con- cupiscences for them (of which we shall speak further on), it is evident that unless the Lord provided means of reformation, a man must perish everlastingly. The means of reformation provided by the Lord are as follows : That man is born into total ignorance ; that when newly born he is kept in a state of external innocence ; a little after in a state of external charity; and later in a state of external friendship ; but in proportion as he comes into the ex- ercise of thought from his own understand- ing, he is kept in a certain freedom of act- ing according to reason. This is the state that has been described above (n. 19), and N. 69] DOCTRINE OF LIFE .7 the description shall be here repeated for the sake of what is to follow : — So long as a man is in this. world he is midway between hell and heaven ; hell is below him, and heaven is above him ; and he is kept in freedom to turn himself to either the one or the other ; if he turns to hell he turns away from heaven ; if he turns to heaven he turns away from hell. Or what is the same, so long as a man Ls in this world he stands midway between the Lord and the devil, and is kept in freedom to turn himself to either the one or the other ; if he turns to the devil he turns away from the Lord ; if he turns to the Lord he turns away from the devil. Or what is again the same, so long as a man is in this world he is midway between evil and good, and is kept in freedom to turn himself to either the one or the other; if he turns to evil he turns away from good ; if he turns to good he turns away from evil. (See also what follows this, n. 20-22.) 70. Now as evil and good are two oppo- site things, precisely as are hell and heaven, or as are the devil and the Lord, it follows that if a man slums evil as sin, he comes into the good that is opposite to the evil. The good opposite to the evil that is meant 78 DOCTRINE OF LIFE [n. 70 by "murder," is the good of love toward the neighbor. 71 . As this good and that evil are oppo- sites, it follows that the latter is removed by means of the former. Two opposites cannot be together, even as heaven and hell cannot ; if they were together there would be lukewarmness, of which it is said in the Revelation : — I know that thou art neither cold nor hot ; I vould thou wert cold or hot ; but because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth (iii. 15, 16). 72. When a man is no longer in the evil of murder, but in the good of love toward the neighbor, whatever he does is a good of this love, and therefore it is a good work. A priest who is in this good does a good work whenever he teaches and leads, because he acts from the love of saving souls. A magistrc.te who is in this good does a good work whenever he delivers a decision or a judgment, because he acts from the love of taking care of his country, N. 72] DOCTRINE OF LIFE 79 of the community, and of his fellow-citizen The same with a tnider: if he is in this good everything of his trading is a good work ; there is in him the love of the neighbor ; and his country, the community, his fellow-citizen, and also the members of his household, are the neighbor whose wel- fare he has care for in providing for his own. A irnrhman also who is in this good, works faithfully from it, for others as for himself, fearing his neighbor's loss as he would his own. The reason why the doings of these men are good works, is that in pro- portion as any one shuns evil, in the same proportion he does good, according to the general law stated above (n. 21), and he who shuns evil as sin, does good not from himself but from the Lord (n. 18-31). The contrary is the case with him who does not regard as sins the various kinds of murder, which arc enmities, hatred, revenge, and many more. Whether he be priest, magis- trate, trader, or workman, whatever he does is not a good work, because every work of 80 DOCTRINE OF LIFE [n. 72 his partakes of the evil that is within him ; for his internal is what gives it birth. The external may be good, but only as regards others, not as regards himself. 73. The Lord teaches the good of love in many places in the Word. He teaches it in Matthew by what He says about recon- ciliation with the neighbor : — If thou art offering thy gift upon the altar, and there remember that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come ajad offer thy gift. Be well-minded to thine adversary quickly, while thou art in the way with him ; lest the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, thou shalt not come out thence, till thou hast paid the last farthing (v. 23-26). To be "reconciled to one's brother," is to shun enmity, hatred, and revenge ; that it is to *shun them as sin is evident. The Lord also teaches in Matthew : All things whatsoever ye would that men should do to you, do ye even so to them ; for this is the Law and the Prophets (vii. 12) ; N. 73] DOCTRINE OF LIFE 81 thus that we should not do evil. He teaches the same in many other places. The Lord also teaches that to be angry with one's brother or the neighbor rashly, and to hold him as an enemy, is also to commit murder (Matt. v. 21, 22). IX. In proportion as any one shuns Adul- teries OF EVERY KIND AS SiNS. IN THE SAME PROPORTION HE LOVES CHASTITY. 74. To " commit adultery,"' as mentioned in the sixth (or as it is usually called, the seventh) commandment, means, in the nat- ural sense, not only to commit whoredom, but also to do obscene things, to speak las- civious things, and to think about filthy things. But in the spiritual sense to "commit adultery" means to adulterate the goods of the Word, and to falsify its truths. In the highest sense to "commit adultery" means to deny the divinity of 6 82 DOCTRINE OF LIFE [n. 74 the Lord, and to profane the Word. These are the "adulteries of every kind." The natural man is able to know from rational light that to "commit adultery" includes in its meaning the doing of things obscene, the speaking of things lascivious, and the thinking of things that are filthy ; but he does not know that to commit adultery means also to adulterate the goods of the Word and to falsify its truths, and still less that it means to deny the divinity of the Lord and to profane the Word. Conse- quently neither does he know that adultery is so great an evil that it may be called diabolism itself, for he who is in natural adultery is also in spiritual adultery, and the converse. That this is so will be shown in a separate little work entitled De Conjugio* But those who from their * This projected little work was afterwards expanded by Swedenborg into a large one, and was published by him in Amsterdam in the year 1708, under the (translated) title : The Delights of Wisdom concerning Conjugial Love; after which follow the Pleasures of Insanity concerning Scortatory Love. The original MS outline for the De Con- N. 74] DOCTRINE OF LIFE 83 faith and their life do not regard adulteries as sins, are in adulteries of every kind at once. 75. That in proportion as any one shims adultery, in the same proportion he loves marriage ; or what is the same, in propor- tion as any one shuns the lasciviousness of adultery, in the same proportion he loves the chastity of marriage, is because the las- civiousness of adultery and the chastity of marriage are two opposite things, and there- fore in proportion as any one is not in the one, he is in the other. It is precisely as has been said above at n. 70. 76. No one can know the nature of the chastity of marriage except the man who shuns as a sin the lasciviousness of adul- tery. For a man may know that in which he is, but cannot know that in which he is not. If from description or from thinking about it a man knows smut-thing in which jugiu is now ]>r<-s)-rvi:il in t li t- Library of the Royal .\rth. On the other hand, one who is in the opposites to these heavenly tilings knows nothing about them, although everything that is truly something -is present in them. 90. It is the truth that is meant by the "seed in the field," of which the Lord said : — A sower went forth to sow, and as he sowed some fell upon the way, and it was trodden down, and the fowls of heaven devoured it ; and some fell upon stony places, and as soon as it was sprung up, because it had no root it withered away ; and some fell among thorns, and the thorns sprung Up with it and choked it ; and other fell into the good ground, and sprung up, and bare fruit manifold (Luke viii. 5-8 ; Matt. xiii. 3-8 ; Mark iv. 3-8). Here the "sower" is the Lord, and the " seed" is His Word, thus the truth ; the "seed upon the way" exists with those who do not care for the truth ; the " seed upon stony places" exists with those who do care for the truth, but not for its own sake, thus not interiorly ; the " seed in the midst of thorns" exists with those who are 100 DOCTKINE OF LIFE [n. 90 in the concupiscences of evil ; but the " seed in good ground" exists with those who love the truths that are in the Word from the Lord, and do them from Him, thus who bear fruit. That these things are meant is evident from the explication of the parable by the Lord (Matt. xiii. 19-23, 37 ; Mark iv. 14-20 ; Luke viii. 11-15). From all this it is evident, that the truth of the Word cannot take root in those who do not care for the truth, nor in those who love the truth outwardly and not inwardly, nor in those who are in the concupiscences of evil, but in those in whom the concupiscences of evil have been dispersed by the Lord. In these the " seed" — that is, the truth — takes root in their spiritual mind (concern- ing which above, n. 86 at the end). 91. It is a general opinion at the pres- ent day that to be saved consists in believ- ing this thing or that which the church teaches, and that it does not consist in keeping the commandments (which are, Do not kill, Do not commit adultery, Do not N. 9l] DOCTRINE OF LIFE 101 steal, Do not bear false witness) in both the restricted and the extended sense. For it is maintained that works are not regarded by God, but faith, when nevertheless the truth is that in proportion as any one is in these evils, in that same proportion he has no faith. (See above n. 42-52.) Take counsel of reason and observe whether, so long as he is in concupiscence for these evils, any murderer, adulterer, thief, or false witness is able to have faith ; and also, further, whether the concupiscence for these evils can be shaken off in any other way than by refusing to will to com- mit them for the reason that they are sins, that is, because they are infernal and devil- ish. So that whoever imagines that being saved consists in believing this thing or that which is taught by the church, while himself remaining thus evil in feeling and in character, must needs be a " foolish man," in accordance with the words of the Lord in Matthew vii. 26. Such a church is thus described in Jeremiah : — 102 DOCTRINE OF LIFE [n. 91 Stand in the gate of Jehovah's house, and pro- claim there this word : Thus saith Jehovah of Armies the God of Israel, Amend your ways and your doings ; trust ye not in lying words, saying, The temple of Jehovah, the temple of Jehovah, the temple of Jehovah, are these. Will ye steal, murder, and commit adultery, and swear falsely, and come and stand before Me in this house, which is called by My name, and say, We are delivered, while ye do all these abominations ? Is this house become a den of robbers ? Behold, I, even I, have seen it, saith Jehovah (vii. 2-4, 9-11). XII. NO ONE CAN SHUN EVILS AS SlNS SO AS TO BE INWARDLY AVERSE TO THEM EX- CEPT TiY MEANS OF COMBATS AGAINST THEM. 92. Everybody knows from the Word and from doctrine drawn from it that the Own* of man is evil from his birth, and * The Latin word proprium is the term vised in the original text that in this and ot^er places has heen ren- dered by the expression " Own." The dictionary meming X. 02] DOCTRINE OF LIFE 103 that this is the reason why from inborn concupiscence he loves evils and is drawn into them. This is why he desires to have revenge, and to commit fraud, defamation, and adultery. And unless he takes thought that such things are sins, and on that ac- count resists them, he does them whenever an opportunity offers, provided that his reputation and thereby his honors and gains do not suffer. Consider also that unless he has religion the man does these things from delight. 93. As this Own of man constitutes the first root of his life, it is evident what kind of a tree a nnui would be unless this root or proprius, as an adjective, is "one's own," "proper," " belonging to one's self alone," " special," " particular," " peculiar." The neuter of this which is the word pro- prium, when used as a noun means " possession," " prop- erty;" also "a peculiarity," "characteristic mark," " distinguishing sign," "characteristic." The English adjective "own" is defined by Webster to mean " be- longing to," "belonging exclusively or especially to," " peculiar ;" so that our word "own" is a very exact equivalent of pjroprttu, and if we make it a noun by writing it "Own," in order to answer to the Latin pro- primn, we efl'eet a very close translation. [Tit.] 104 DOCTRINE OF LIFE [n. 93 were plucked up, aud a new root planted in its place. He would be a rotted tree, of which it is said that it must be cut down and cast into the fire {Matt. iii. 10 ; vii. 19). And this root is not removed and a new one set in its place unless the man regards the evils that constitute the root as injurious to his soul, and on this account desires to rid himself of them. But as these evils belong to man's Own, and are therefore delightful to him, he cannot do this except against his will, with a struggle, and therefore with battling. 94. Every one does this battling who believes in the existence of hell and of heaven : that heaven is eternal happiness, and hell eternal unhappiness ; and that those who do evils go to hell, and those who do goods to heaven. And one who thus fights acts from within, and against the concupiscence itself which constitutes the root of the evil, for one who fights against anything does not will it, and to desire is to will. This shows that the N. 04] DOCTRINE OF LIFE 105 root of evil is not removed except by means of combat. 95. In proportion therefore as any one battles with and thus removes evil, in the same proportion good takes' its place, and from this good the man in the same propor- tion looks evil in the face, and sees that it is infernal and horrible, and on that ac- count he not only shuns it, but feels averse to it, and at last abhors it. 96. A man who fights against evils can- not but do so as of himself, for one who does not fight as of himself does not do so at all, but stands like an automaton that sees nothing and does nothing, and from evil he is continually thinking in favor of evil, and not against it. But be it well known that it is the Lord alone who fights in a man against his evils, and that it only appears to the man that he fights of himself, and also that the Lord wills that it should so appear to him, be- cause without this appearance no combat takes place and therefore no reformation. 106 DOCTRINE OF LIFE [n. 97 97. This combat is not severe except in the case of those who have given free rein to their concupiscences, and have indulged them of set purpose, and also in the case of those who have stubbornly cast off the holy things of the Word and of the church. With others it is not severe ; let them even once in a week, or twice in a month, resist the evils they are inclined to, and they will perceive a change. 98. The Christian Church is- called the church militant, and it cannot be called militant except as against the devil, and thus against the evils that are from hell. Hell is the devil. And the temptation that the man of the church undergoes is this warfare. 99. Battlings against evils, which bat- tlings are temptations, are treated of in many places in the Word. They are meant by these words of the Lord :> — I say .unto you, Except a grain of wheat fall into the earth and die, it abideth by itself alone ; but if it die, it beareth much fruit (John xii. 24). N. 99] DOCTRINE OF LIFE 107 And also by these : — If any man would come after Me, let him deny himself, and take up his cross, and follow Me. For whosoever would save his life shall lose it ; and whosoever shall lose his life for My sake and the gospel's, the same shall save it (Mark viii. 34, 35). The "cross" means temptation (as also in Mutt. x. 38 ; xvi. 24 ; Mark x. 21 ; Luke xiv. 27). By his "life" is meant the life of man's Own (as also in Matt. x. 39; xvi. 25; Luke ix. 24; and especially in John xii. 25), which is also the "life of the flesh that profiteth nothing" {John vi. 63). In regard to battlings against evils, and victories over them, the Lord speaks in the Revelation to all the churches : — To the church in Ephesus : To him that over- cometh, to him will I give to eat of the tree of life, which is in the midst of the paradise of God (Rev. ii. 7). To the church in Smyrna : He that overcometh shall not be hurt of the second death (verse 11). To the church in Pergamos : To him that over- 108 DOCTRINE OF LIFE [n. 99 cometh, to him will I give to eat of the hidden manna, and I will give him a white stone, and upon the stone a new name written, which no one knoweth hut he that receiveth it (verse 17). To the church in Thyatira : He that over- cometh, and that keepeth My words unto the end, to him will I give power (potestas) over the na- tions ; and the morning star (verses 20, 28). To the church in Sardis : [He that overcometh shall be clothed in white garments, and I will not blot his name out of the book of life, and I will confess his name before My Father, and before His angels (Rev. iii. 5). To the church in Philadelphia :] He that over- cometh I will make a pillar in the temple of My God, and I will write upon him the name of My God, and the name of the city of My God, of the New Jerusalem, which cometh down out of heaven from My God, and My new name (verse 12). To the church in Laodicea : He that overcometh I will give to him to sit down with Me in My throne (verse 21). 100. These battlings, which are tempta- tions, may be seen specially treated of in the Doctrine of the New Jerusalem, pub- lished in London in the year 1758 (from n. 187 to n. 201) : Whence and what they N. 100] DOCTRINE OF LIFE 109 are (n. 196, 197) : How and where they take place (n. 198) : What good they effect (n. 199) : That the Lord fights for man (n. 200) : Concerning the Lord's battlings or temptations (n. 201). — - SD1 XIII. A Max ought to shun Evils as Sins AND FIGHT AGAINST THEM AS OF HIM- SKLF. 101. It is .in accordance with Divine order that man should act in freedom ac- cording to reason, because to act in free- dom according to reason is to act from liimstdf. And yet these two faculties, Freedom and Reason, are not proper to man. but are the Lord's in him ; and in so far as he is a man they must not be taken away from him, because without them he cannot be reformed, for without them he cannot perform repentance, he cannot fight 110 DOCTRINE OF LIFE [_N. 101 against evils, and afterwards bring forth, fruits worthy of repentance. Now as it is from the Lord that man possesses free- dom and reason, and as man acts from them, it follows that he does not act from himself, but as from himself.* 102. The Lord loves man and wills to dwell with him, yet He cannot love him and dwell with him unless He is received and loved in return. From this alone comes conjunction. For this reason the Lord has given nlan freedom and reason, freedom to think and will as of himself, and reason in accordance with which he may do so. To love and to be conjoined with one in whom there is nothing recip- rocal is not possible, nor is it possible to enter in and abide with one in whom there is no reception. As there are in man, from the Lord, reception and reciprocation, the Lord says : — * That man has freedom from the Lord, see above (n. 19, 20) ; and in the work on Heaven and Hell (n. 589-596, and n. 597-603). What freedom is, see the Doctrine of the Neil' Jerusalem, published in London in 1758 (n. 141-149). N. 102] DOCTRINE OF LIFK 111 Abide in Me, and I in you (John xv. 4). He that abide th in Me, and I in him, the same bringeth forth much fruit (verse 5). At that day ye shall know that ye are in Me, and I in you (John xiv. 20). The Lord also teaches that He is in the truths and in the goods that a man re- ceives, and that are in him : — If ye abide in Me, and My words abide in you. If ye keep My commandments, ye shall abide in My love (John xv. 7, 10). He that hath My commandments, and doeth them, he it is that loveth Me ; and I will love him, and will make My abode with him (John xiv. 21, 23). So that the Lord dwells in a man in what is His own, and the man dwells in those things which are from the Lord, and thus dwells in the Lord. 103. As there is in man, from the Lord, this ability to reciprocate and return, and consequently this mutuality, the Lord says that a man must do the work of repentance, which no one can do except as of himself : — 112 DOCTRINE OF LIFE [N. 108 Jesus said : Except ye repent ye shall all perish (Luke xiii. 3, 5). Jesus said : The kingdom of God is at hand ; repent ye, and believe the gospel (Mark i. 14, 15). Jesus said : I am come to call sinners to repent- ance (Luke v. 32). Jesus said to the churches \ Repent (Sev. ii. -5, 16, 21, 22 ; iii. 3). It is also said : — They repented not of their works (Rev. xvi. 11). 104. As there is in man, from the Lord, this ability to reciprocate and return, and consequently this mutuality, the Lord says that a man must keep the commandments, and also that he must bring forth fruit : — • Why call ye Me Lord, Lord, and do not the things which I say ? (Luke vi. 4G-49). If ye know these things, blessed are ye if ye do them (John xiii. 17). Ye are My friends, if ye do the things which I command you (John xv.'14). Whosoever shall do and teach them shall be called great in the kingdom of the heavens (Matt. v. 19). Every one therefore who heareth these words N. 104] DOCTRINE OF LIFK 113 of Mine, and doeth them, I will liken to ;i wise man (Matt. vii. 24). Bring forth therefore fruits worthy of repent- ance (Matt. iii. 8). Make the tree good, and its fruit good (Matt. xii. 33). The kingdom shall be given to a nation bringing forth the fruits thereof (Matt. xxi. 43). Every tree that bringeth not forth good fruit is hewn down, and cast into the fire (Matt. vii. 19). And so in many other places : from all which it is evident that a man must act of himself but from the Lord's power, which he must petition for. For this is to act as from himself. 105. As there is in man, from the Lord, this ability to reciprocate and return, and consequently this mutuality, a man must render an account of his works, and will be requited according to them. For the Lord says : — The Son of man shall come, and shall render to every man according to his deeds (Matt. xvi. 27). They shall <-nme i'm-th : they that have done 8 114 DOCTRINE OF LIFE [k. 105 good, unto the resurrection of life, and they that have done evils unto the resurrection of judgment {John v. 29). Their works do follow with them {Rev. xiv. 13). They were judged every man according to his works {Rev. xx. 13). Behold, I come, and My reward is with Me. to give every man according to his work {Rev. xxii. 12). If there were in man no reciprocality, there would be no imputation. 106. As in man there are reception and reciprocality, the church teaches that a man must examine himself, confess his sins be- fore God, desist from them, and lead a new life. It may be seen above (n. 3-8) that every church in the Christian world teaches this. 107. Unless there were reception by man, and at the same time a taking thought as it were by him, nothing could have been said about faith, for faith is not from man." Without this reception and reciprocality, man would be like chaff in the wind, and would stand as if lifeless, N. 107] DOCTRINE OF LIFE 115 with mouth open, and hands hanging d»\vn, awaiting influx, devoid of thought and ac- tion in regard to the things that concern his salvation. It is indeed true that he is by no means the agent in regard to these things, but yet he is a reagent as of himself. But these matters will be set forth in still clearer light in the treatises on Angelic Wisdom. XIV. If any one shuns Evils for any other reason than because they are slns, he does not shun them, but merely prevents them from appearing be- FORE the World. 108. There are moral men who keep the commandments of the second table of the decalogue, not committing fraud, blas- phemy, revenge, or adultery ; and such ct them as confirm themselves in the belief that such things are evils because they are 116 DOCTRINE OF LIFE [n. 108 injurious to the public weal, and are there- fore contrary to the laws of humane con- duct, practise charity, sincerity, justice, chastity. But if they do these goods and shun those evils merely because they are evils, and not at the same time because they are sins, they are still merely natural men, and with the merely natural the root of evil remains imbedded and is not dis- lodged ; for which reason the goods they do are not goods, because they are from themselves. 109. Before men, a natural moral man may appear exactly like a spiritual moral man, but not before the angels. Before the angels in heaven, if he is in goods he appears like an image of wood, if in truths like an image of marble, lifeless, and very different from a spiritual moral man. For a natural moral man is an outwardly moral man, and a spiritual moral man is an in- wardly moral man, and what is outward without what is inward is lifeless. It does indeed live, but not the life that is called life. N. 110] DOOTRIN'K OK LIKK 117 110. The concupiscences of evil that constitute the interiors of man from his birth can be removed by the Lord alone. For the Lord inflows from what is spiritual into what is natural ; but man, of himself, from what is natural into what is spiritual ; and this influx is contrary to order, and does not operate into the concupiscences and remove them, but shuts them in closer and closer in proportion as it confirms itself. And as the hereditary evil thus lurks there, shut in, after death when the man becomes a spirit it bursts the cover that had hidden it here, and breaks out like the discharge from an ulcer that has been healed only outwardly. 111. There are various and many causes that make a man moral in the outward form, but unless he is moral in the inward form also, he is nevertheless not moral. For example : if a man abstains from adul- teries and whoredom from the fear of the civil law and its penalties; from thf of losing his good name and esteem ; from 118 DOCTRINE OF LIFE [n. Ill the fear of the consequent diseases ; from the fear of his wife's tongue in his home, and the consequent inquietude of his life ; from the fear of the husband's vengeance, or that of some relative ; from poverty, or avarice ; from disability caused either by disease, abuse, age, or impotence ; nay, if he abstains from such things on account of any natural or moral law, and not at the same time on account of the spiritual law, he nevertheless is inwardly an adulterer and whoremonger, for none the less does he believe that such things are not sins. As toward God, therefore, he in his spirit makes them not unlawful, and so in spirit he commits them, although not in the body in the sight of the world ; and therefore after death, when he becomes a spirit, he speaks openly in favor of them. From all this it is evident that an ungodly man is able to shun evils as injurious, but only a Christian can shun them as sins. 112. It is the same with thefts and frauds of every kind, with murders and revengeful N. 112] DOCTRINE OF I,IFK 119 acts of every kind, and with false witness and lies of every kind. No one can of him- self be cleansed and made pure from such things, for within every concupiscence there are infinite things which the man sees only as one simple thing, whereas the Lord sees the smallest details of the whole series. In a word, a man cannot regenerate himself, that is, form in himself a new heart and a new spirit, but the Lord alone can do this, who Himself is the Eeformer and the Ke- generator. Therefore if a man wills to make himself new by his own sagacity and intel- ligence, it is merely like painting an ugly face, or smearing a skin-detergent over a part that is infected with inward corruption. 113. Therefore the Lord says in Mat- thew : — Thou blind Pharisee, cleanse first the inside of the cup and the platter, that the outside may be clean also (xxiii. 26). And in Isaiah : — Wash you, make you clean, put away the evil of your works from before Mine eyes, cease to do 120 DOCTRINE OF LIFE [N. 113 evil ; and then though your sins be as scarlet, they shall be as white as snow, though they have been red like crimson, they shall be as wool (i. 16, 18). 1 14. To what has already been said shall be added the following : — 1. Christian charity, with every one, con- sists in faithfully performing what belongs to his calling, for by this, if he shuns evils as sins, he every day is doing goods, and is himself his own use in the general body. In this way also the common good is cared for, and the good of each person in par- ticular. 2. All other things that he does are not the proper works of charity, but are either its signs, its benefactions, or its obligations. Sit THE DOCTEINE OK THE NEW JERUSALEM CONCERNING FAITH BY EMANUEL SWEDENBOKG- Originally published in Amsterdam in the year 17C3 TRANSLATED KHllM THE (IHICINAI. LATIN AND EDITED BV THE KKV. JOHN FAULKNER POTTS, B.A. Lond. NEW YOBE THK AMKIUCAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY 3 West Twenty-Ninth Strkkt 1919 PREFATORY NOTES BY THE TRANSLATOR The Doctrine concerning Faith was origi- nally published by Emanuel Swedenborg in the city of Amsterdam, in the year 1763, in large quarto, and in the Latin language. The work was first translated into Eng- lish by the Rev. William Cowherd, of Man- chester, England, and was published in the year 1790, by the Manchester Printing Society. The Translator has been assisted in his labors by a circle of Critics, including the Rev. Samuel M. Warren, the Rev. Philip Cabell, the Rev. James Reed, and Marston Niles, Esq., who have rendered invaluable assistance, and who have" contributed in a signal manner to the perfection and accu- racy of the work done. Previous translations have also been largely consulted, and many valuable things have been selected from them. IV PREFATORY NOTES BY THE TRANSLATOR In the following translation no attempt has been made to furnish materials for a new translation of the English Bible or of any part of it. In such a work as this, which is largely expository of the internal sense of the Word, and which was origi- nally written in the Latin language, it is manifestly of the first importance that the English reader should in so far as possible be put in possession of the very words on which the exposition is based. What we do here is to translate the Latin of Sweden- borcj into English, whether that be the Latin of passages of Holy Scripture or of any- thing else. The making of a new trans- lation of the Word itself, or of any part of it, would be a perfectly distinct under- taking. Nevertheless the phraseology of the English Bible, in either of the author- ized versions, has not been needlessly cast aside, but in all cases where it was found to be sufficiently close to the Latin to truly present its meaning, the familiar wording has been retained. J. E. P. CONTENTS* I. Faith is an internal acknowledgment of Truth (n. 1-12). II. The internal Acknowledgment op Truth, which is Faith, exists with none but those who are in Charity (n. 13-24). III. The Knowledges {cognitiones) of Truth and of Good are not matters of real Belief (Fidei) until the Man is in Charity, but are the Storehouse of Material out of which the Faith of Charity can he formed (n. 25-33). IV. The Christian Faith in ns Universal Idea ok Form (n. 34-37). V. The Faith of the Present Day in its Universal Idea or Form (n. 38-43). VI. The Nature of Faith that is separated from Charity (n. 44-48). VII. In the Word they who are in Faith separated from Charity ark repee- m.nted by the " Philistines " (n. 49— 54). VIII. Those who aim. [n Faith SEPARATED from Charity ark meant by the "Dragon" in the Revelation (n. ~>~>-G0). ♦Compiled by the Translator. V I CONTENTS IX. Those who are in Faith separated from 'Charity are meant by the "Goats" in Daniel and in Matthew (n. 61-68). i. That those who are in faith sepa- rated from charity are meant in the Word by " goats, 11 shown from experience in the spiritual world (n. 63). ii. That those who are in faith sepa- rated from charity are meant in the Word by "goats, 11 shown from the Last Judgment and the character of those upon whom it was executed (n. 64). iii. That those in faith separated from charity are meant in the Word by "goats, 11 shown in the de- scription in Daniel of the com- bat between the ram and the he-goat (n. 65-67). iv. That those in faith separated from charity are meant by "goats, 11 shown from the neglect of charity by those of whom men- tion is made in Matthew (n. 68). X. That Faith separated fuom Charity DESTROYS THE ChURCH AND ALL THINGS of it (n. 69). THE DOCTRINE OF THE NEW JERUSALEM < ONCERKIKG FAITH i. Faith is an internal Acknowledg- ment of Truth. 1. At the present day the term Faith is taken to mean the mere thought that the thing is so because the church so teaches, and because it is not evident to the under- standing. For we are told to believe and not to doubt, and if we say that we do not comprehend, we are told that this is just the reason for believing. So that the faith of the present day is a faith in the unknown, and may be called blind faith, and as it is something that somebody has said, in some- body else, it is a faith of hearsay. It will 1 2 DOCTRINE OF FAITH [n. 1 be seen presently that this is not spiritual faith. 2. Real faith is nothing else than an ac- knowledgment that the thing is so because it is true ; for one who is in real faith thinks and says, " This is true, and there- fore I believe it." For faith is of truth, and truth is of faith. If such a person does not see the truth of a thing, he says, " I do not know whether this is true, and therefore as yet I do not believe it. How can I believe what I do not intellectually comprehend ? Perhaps it is false." 3. But a common remark is that no one can comprehend spiritual or theologi- cal matters because they are supernatural. Spiritual truths however can be compre- hended just as well as natural ones ; and even if they are not clearly comprehended, still as soon as they are heard it is possible to perceive whether they are true or not. This is especially the case with those whose affection is excited by truths. I have been permitted to know this by much experience. N. 3] DOCTRINE OF FAITH 3 I have been permitted to speak with the uneducated, with the dull-minded, and with the utterly senseless, as also with persons who had been in falsities, and those who had been in evils, all born within the church, and who had heard somewhat about the Lord and about faith and charity ; and I have been permitted to tell them certain secrets of wisdom, and they comprehended everything and acknowledged it. At the time however they were in that light of the understanding which every human being possesses; and felt withal the pride of being thought intelligent. All this happened in my intercourse with spirits. Many others who were with me were hereby convinced that spiritual things can be comprehended just as well as natural, that is, when they are heard or read. But comprehension by the man himself when thinking from him- self is by no means so easy. 'The reason spiritual things can be comprehended is that in respect to the untie rstan< ling a man may be uplifted into the light of heaven, 4 DOCTRINE OF FAITH % [n. 3 in which light none but spiritual things appear, and these are the truths of faith. For the light of heaven is spiritual light. 4. This then is the reason why those who are in the spiritual affection of truth possess an internal acknowledgment of truth.* As the angels are in this affec- tion, they discard the dogma that the un- derstanding must be kept in obedience to faith, and say, " What is this ? believing when you do not see whether the thing is true ?" And if somebody says that still it is to be believed, they reply, " Do you con- sider yourself the Deity that I am bound to believe you ? or do you think me mad enough to believe a statement in which I do not see the truth ? Cause me to see it." Thereupon the dogmatizer betakes himself elsewhere. The wisdom of the angels con- sists solely in this : that they see and com- prehend everything they think about. * The spiritual affection of truth is the love of truth for its own sake, and because we have eternal life by means of its teaching. See the Apocalypse Explained (n. 115, 444'"). [Tr.] N. 5] DOCTfelNK OF FAITH 5 5. A spiritual idea (about which few know anything) inflows into those who are in the affection of truth, and inwardly tells them that what they hear or read is true, or is not true. In this idea are those who read the Word in enlightenment from the Lord. To be in enlightenment is nothing else than to be in the perception, and in the consequent internal acknowledgment, that this 'or that is true. These are they who are called " the taught of Jehovah'* (Isa. liv. 13 ; John vi. 45) ; and of whom it is said in Jeremiah : — Behold, the days come that I will make a new covenant : this shall be the covenant : I will put My law in their inward parts, and upon their heart will I write it, and they shall teach no more every man his companion, or every man his brother, say- ing, Know (Cognoscite) Jehovah ; for they shall all know (cognoscent) Me (Jer. xxxi. 31, 33, 34). 6. From all this it is evident that faith and truth are a one. For this reason the ancients (who from their affection for truths thought more about them than the men of 6 DOCTRINE OF FAITH [n. 6 our time) instead of saying Faith, were accustomed to say Truth. For the same reason also truth and faith are one word in the Hebrew language, namely Amuna or Amen. 7. The reason the term " faith" is used by the Lord in the Gospels and Revelation is that the Jews did not believe it to be true that He was the Messiah foretold by the prophets ; and where truth is not be- lieved, there " faith" is spoken of. But still it is one thing to have faith and be- lieve in the Lord, and another to have faith and believe in some one else. The dif- ference will be explained below. 8. Faith separated from truth came in and took possession of the church along with the papal dominion, because the chief safeguard of that religion was ignorance of truth. For this reason also they for- bade the reading of the Word, for other- wise they could not have been worshiped as deities, nor could their saints have been invoked, nor idolatry instituted to such an N. 8] DOC'TRIXK OF FAITH 7 extent that dead bodies, bones, and sepul- chres were regarded as holy, and made use of for purposes of gain. From this it is evident what enormous falsities a blind faith can bring into being. 9. Blind faith survived later with many of the Reformed, because they had sepa- rated faith from charity, for they who separate these two must needs be in igno- rance of truth, and they will give the name of faith to the mere thought that the thing is so, quite apart from any internal ac- knowledgment. With these also, igno- rance is the safeguard of dogma, for so long as ignorance bears sway, together with the persuasion that theological matters tran- scend comprehension, they can speak with- out being contradicted, and it can be be- lieved that their tenets are true, and that they themselves understand them. 10. The Lord said to Thomas : — Because thou hast seen Me, thou hast believed •. blessed are they that do not see, and yet believe (John xx. ■:>»). 8 DOCTRINE OF FAITH [n. 10 This does not mean a faith separated from the internal acknowledgment of truth ; but that they are blessed who do not, like Thomas, see the Lord with their eyes, and yet believe in His existence, for this is seen in the light of truth from the Word. 11. As the internal acknowledgment of truth is faith, and as faith and truth are a one (as was said above, n. 2, 4-6), it fol- lows that an external acknowledgment with- out an internal one is not faith, and also that a persuasion of what is false is not faith. An external acknowledgment with- out an internal one is a faith in what is unknown, and a faith in what is unknown is mere memory -knowledge (scientia), which if confirmed becomes persuasion. They who are in such knowledge and persuasion think a thing true because somebody has said so, or they think it is true from their having confirmed it ; and yet what is false can be confirmed just as well as what is true, and sometimes better. To think a thing true from having confirmed it is to think N. ll] DOCTRINE OF FAITH 9 that something another says is true, and then to confirm it without previous exami- nation. 12. If any one should think within him- self, or say to some one else, " Who is able to have the internal acknowledgment of truth which is faith ? not I ;" let me tell him how he may have it : Shun evils as sins, and come to the Lord, and you will have as much of it as you desire. (That he who shuns evils as sins is in the Lord, see the Doctrine of Life for the New Jeru- sdlriit, n. 18-31 ; that such a one loves truth, and sees it, n. 32-41 ; and that he has faith, n. 42-52.) II. The internal Acknowledgment of Truth, which is Faith, exists with none but those who are in charity. 13. We have already said what faith is, and will now say what charity is. In its origin or beginning, charity is the affection 10 DOCTRINE OF FAITH [n. 13 of good, and as good loves truth, the affec- tion of good produces the affection of truth, and through it the acknowledgment of truth which is faith. Through this suc- cession, the affection of good* comes forth into manifest being, and becomes charity. This is the progressive advance of charity from its origin which is the affection of good, through faith which is the acknowl- edgment of truth, to its final end in view, which is charity. The final end is the doing. And this shows how love, here the affection of good, produces faith — which is the same thing as the acknowledgment of truth — and through this produces char- ity — which is the same thing as the work- ing of love through faith. 14. More clearly : Good is nothing but Use, so that in its very origin charity is the affection of use ; and as use loves the means, the affection of use produces the * The Latin here reads " affection of truth," which is evidently a slip of the pen or else printer's error, as the context shows [Tr.1 X. 14] DOCTRINE OF FAITH 11 affection of the means, and from this the knowledge (cognitio) of them, and through this progression the affection of use comes forth into manifest being (existit), and be- comes charity. 15. The progression of these things is precisely like that of all things of the will through the understanding into bodily acts. The will brings forth nothing from itself apart from the understanding, nor does the understanding bring forth anything from itself apart from the will. In order that anything may come forth into manifest being, the two must act in conjunction. Or, what is the same : Affection, which be- longs to the will, brings forth nothing from itself except by means of thought, which is of the understanding (the converse also being true), for in order that anything may come forth into manifest being the two must act in conjunction. For consider : If you take away from thought all affection belonging to some love, can you exercise thought? Or if from the affection you 12 DOCTRINE OF FAITH [N. 15 take away all thought, are you then able to be affected by anything ? Or, what is much the same, if you take away affection from thought, can you speak anything? Or if you take away thought or under- standing from affection, can you do any- thing? It is the same with charity and faith. 16. All this may be illustrated by com- parison with a tree. The prime source of a tree is a seed, and in this there is an endeavor to bring forth fruit. This en- deavor, roused to activity by heat, brings forth first a root, and then from that a stem or stalk with branches and leaves, and at last the fruit ; and in this way the endeavor to bear fruit comes forth into manifest being. From this it is evident that the endeavor to bring forth fruit is constant through the whole progression until it attains manifest being, for if it ceased the capacity to vegetate would die at once. This is the application : The tree is man • in him the endeavor to bring forth N. 16] DOCTRINE OF FAITH 13 the means is from his will in his under- standing ; the stem or stalk with branches and leaves, in him are the instrumental means, and are called the truths of faith ; the fruits which in the tree are the ulti- mate effects of the endeavor to bear fruit, in maji are uses; and in these his will comes forth into manifest being. From this it may be seen that the will to bring forth uses by means of the understanding is constant through the whole progression, until it comes into manifest being. (Con- cerning the will and the understanding, and their conjunction, see the Doctrine of Life for the New Jerusalem, n. 43.) 17. From what has now been said it is evident that charity, in so far as it is the affection of good or of use, brings forth faith as a means through which it may come into manifest being; and therefore that charity and faith, in working uses, act in conjunction ; and also that faith does not bring forth good or use from itself, but from charity, for faith is char- 14 DOCTRINK OF FAITH [n. 17 ity in its mediate stage. It is therefore a fallacy that faith brings forth good as a tree does its fruit. The tree is not faith. The tree is the man himself. 18. Be it known that charity and faith make a one as do the will and the under- standing, for charity is of the will, and faith is of the understanding. And in the same way that charity and faith make a one as do affection and thought, because affec- tion is of the will, and thought is of the understanding. And also that charity and faith make a one as do good and truth, because good is of affection which belongs to the will, and truth is of thought which belongs to the understanding. In a word, charity and faith make a one as do essence and form, because charity is the essence of faith, and faith is the form of charity. This shows that faith without charity is like a form without an essence, which is not anything at all ; and that charity with- out faith is like an essence without a form, which likewise is not anything at all. N. 19] DOCTRINE OF FAITH 15 19. Charity and faith in a man are re- lated to each other precisely as are the motion of the heart called systole and dias- tole, and that of the lungs called breathing. Moreover there is a full correspondence of these two with man's will and understand- ing, and therefore with charity and faith. For this reason the will and its affection are meant in the Word by the " heart," and the understanding and its thought by the "breath (animam)" and the "spirit (spir- itum)" on which account to " give up the breath (animam) " or " yield up the spirit (spiritum)" means to cease to respire, or to expire. This shows that there cannot be faith without charity, nor charity without faith; faith without charity being like breathing with the lungs in the absence of a heart, which is impossible in any living being, but only in some artificial apparatus ; and charity without faith being like a heart without any lungs, which can afford no con- scious life ; and therefore charity performs uses by means of faith, just as the heart 16 DOCTRINE OF FAITH [n. 19 does its work by means of the lungs. So great is the likeness between the heart and charity, and between the lungs and faith, that in the spiritual world every one is known in respect to the quality of his faith by his mere breathing, and in respect to that of his charity by the way his heart beats. For angels and spirits live by a heart-beat and breathing just as men do, and it is for this reason that they; equally with men in this world, feel, think, act, and speak. 20. As charity is love toward the neigh- bor, we will say what the neighbor is. In the natural sense, the neighbor is man both collectively and individually. Collectively, man is the church, our country, and society ; individually, he is our fellow-citizen, who in the Word is called " brother" and " com- panion." But in the spiritual sense the neighbor is good, and as use is good, the neighbor in this sense is use. That use is the spiritual neighbor must be acknowl- edged by every one. For who loves a N. 20] DOCTRINE OF FAITH 17 human being merely as a person ? AVe love him for that which he has in him, and which gives him his character, thus from his quality, for this is the man. And this quality that we love is use, and is called good, so that this is the neighbor. And as, in its bosom, the Word is spiritual, there- fore in its spiritual sense this is to " love the neighbor." 21. But it is one thing to love the neigh- bor on account of the good or use he is to us, and another to love him from the good or use we may be to him. Even an evil man can do the first, but only a good man the second, for a good man loves good from good, that is, he loves use from the affection of use. The difference between the two is described by the Lord in Matthew v. 42- 47. Many say, " I love such a man because he loves me and does me good ;" but to love any one for this only is not to love him in- wardly, unless he who so loves is himself in good, and from it loves the good of the other. In this case the man is in charity, but in 2 18 DOCTRINE OF FAITH [n. 21 the other he is in a friendship which is not charity. A man who loves the neighbor from charity conjoins himself with his good, and not with his person except in so far and for so long as he is in good, Such a man is spiritual, and loves his neighbor spiritually, whereas one who loves another from mere friendship, conjoins himself with his per- son, and at the same time with his evil, and after death he cannot without difficulty be separated from the personality that is in evil, but the former can. Charity effects this by means of faith, which faith is the truth; and the man who is in. charity by means of the truth examines thoroughly and sees what ought to be loved, and in loving and conferring benefits he regards the quality of the other's use. 22. Love to the Lord is Love properly so called, and love toward the neighbor is Charity. With man no love to the Lord is possible except in charity ; it is in charity that the Lord conjoins Himself with a man. As, in its essence, faith is charity, it follows N. 22] DOCTRINE OF FAITH 19 that no one can have faith in the Lord, un- less he is in charity. There is conjunction from charity through faith ; through char- ity conjunction of the Lord with man, and through faith conjunction of man with the Lord. (That the conjunction is reciprocal, see the Doctrine of Life for the New Jeru- 8400m, n. 102-107.) 23. In brief : In proportion as any one shuns evils as sins, and looks to the Lord, in the same proportion he is in charity, and therefore in the same proportion he is in faith. (That in proportion as any one shuns evils as sins and looks to the Lord, in the same proportion he is in charity, may be seen in the Doctrine of Life for the New Jerusalem, n. G7-73, and also n. 74—91 ; and that in the same proportion he has faith, n. 42-52. What charity properly understood is, n. 114.) 24. From all said thus far it is evident that saving faith, which is the internal ac- knowledgment of truth, is impossible to all except those who are in charity. 20 DOCTRINE OF FAITH [n. 25 III. ' The Knowledges (cognitiones) of Truth and of Good are not matters of real Belief (Fidei) until the Man is in Charity, but are the Store- house of Material out of which the Faith of Charity can be formed. 25. From his earliest childhood man has the affection of knowing, which leads him to learn many things that will be of use to him, and many that will be of no use. While he is growing into manhood he learns by application to some business such things as belong to that business, and this business then becomes his use, and he feels an affection for it. In this way commences the affection or love of use, and this brings forth the affection of the means which teach him the handling of the busi- ness which is his use. With everybody in the world there is this progression, because everybody has some business to which he N. 25] DOCTRINE OF FAITH 21 advances from the use that is his end, by the means, to the actual use which is the effect. But inasmuch as this use together with the means that belong to it is for the sake of life in this world, the affection that is felt for it is natural affection only. 26. But as every man not only regards uses for the sake of life in this world, but also should regard uses for the sake of his life in heaven (for into this life he will come after his life here, and will live in it to eternity), therefore from childhood every one acquires knowledges (cognitiones) of truth and good from the Word, or from the doctrine of the church, or from preach- ing, which knowledges are to be learned and retained for the sake of that life ; and these he stores up in his natural memory in greater or less abundance according to such affection of knowing as may be in- born with him, and has in various ways been incited to an increase. 27. But all these knowledges (cogni- tiones), whatever -may be their number and 22 DOCTRINE OF FAITH [n. 27 whatever their nature, are merely the store- house of material from which the faith of charity can be formed, and this faith cannot be formed except in proportion as the man shuns evils as sins. If he shuns evils as sins, then these knowledges become those of a faith that has spiritual life within it. But if he does not shun evils as sins, then these knowledges are nothing but knowl- edges (cognit tones), and do not become those of a faith that has any spiritual life within it. 28. This storehouse of material is in the highest degree necessary, because faith cannot be formed without it, for the knowl- edges (cog nit tones) of truth and good enter into faith and make it, so that if there are no knowledges, faith cannot come forth into being, for an entirely void and empty faith is impossible. If the knowledges are scanty, the faith is consequently very small and meager ; if they are abundant, the faith be- comes proportionately rich and full. 29. Be it known however that it is N. 29] • DOCTRINE OF FAITH 23 knowledges (cognitiones) of genuine truth and good that constitute faith, and by no means knowledges of what is false, for faith is truth (as before said, n. o-ll), and as falsity is the opposite of truth, it destroys faith. Neither can charity come forth into being where there are nothing but falsities, for (as before said, n. 18) charity and faith make a one just as good and truth make a one. From all this it follows that an ab- sence of knowledges of genuine truth and good involves an absence of faith, that a few knowledges make some faith, and that many knowledges make a faith which is clear and bright in proportion to their abundance. Such as is the quality of a mail's faith from charity, such is the qual- ity of his intelligence. 30. There are many who possess no inter- nal acknowledgment of truth, and yet have the faith of charity. These are they who have had regard to the Lord in their life, and from religion have avoided evils, but have been jire vented from thinking about 24 DOCTRINE OF FAITH , [n. 30 truths by worldly cares and by their busi- nesses, as well as by a lack of truth on the part of their teachers. But inwardly, that is, in their spirit, they still are in the ac- knowledgment of truth, because they are in the affection of it, and therefore after death, when they become spirits and are instructed by angels, they acknowledge truths and re- ceive them with joy. Very different is the case with those who have had no regard to the Lord in their life, and have not from religion avoided evils. Inwardly, that is, in their spirit, they are in no affection of truth, and consequently are in no acknowl- edgment of it, and therefore after death, when they become spirits and are instructed by angels, they are unwilling to acknowl- edge truths, and consequently do not re- ceive them. For evil of life inwardly hates truths, whereas good of life inwardly loves them. 31. Knowledges (cognitiones) of good and truth that precede faith appear to some to be things of faith (or real belief), N. 3l] DOCTRINE OF FAITH 25 but still are not so. Their thinking and saying that they believe is no proof that they do so, and neither are such knowl- edges things of faith, for they are matters of mere thought that the case is so, and not of any internal recognition that they are truths ; and the faith or belief that fchey are truths, while it is not known that they are so, is a kind of persuasion quite remote from inward recognition. But as soon as charity is being implanted, these knowledges become things of faith, but no further than as there is charity in the faith. In the first state, before charity is felt, faith appears to them as though it were in the first place, and charity in the second ; but in the second state, when charity is felt, . faith betakes itself to the second place, and charity to the first. The first state is called Reformation, and the second Regen- eration. In this latter state a man grows in wisdom every day, and every day good multiplies truths and causes them to bear fruit. The man is then like a tree that 26 DOCTRINE OF FAITH [n. 31 bears fruit, and inserts seeds in the fruit, from which come new trees, and at last a garden. He then becomes truly a man, and after death an angel, in whom charity constitutes the life, and faith the form, beautiful in accordance with the quality of the faith ; but his faith is then no longer called faith, but intelligence. From all this it is evident that the whole sum and sub- stance of faith is from charity, and nothing of it from itself; and also that charity brings forth faith, and not faith charity. The knowledges of truth that go before are like the store in a granary, which does not feed a man unless he is hungry and takes out the grain. 32. We will also say how faith is formed from charity. Every man has a natural mind and a spiritual mind: a natural mind for the world, and a spiritual mind for heaven. In respect to his understanding, man is in both minds, but not in respect to his will, until he shuns and is averse to evils as sins. When he does this his spir- N- 32] DOCTRINE OF FAITH 27 itual mind is opened in respect to the will also; and when it has been opened there inflows from it into the natural mind spir- itual heat from heaven (which heat in its essence is charity), and gives life to the knowledges of truth and good in the nat- ural mind, and out of them it forms faith. The case here is just as it is with a tree, which does not receive any vegetative life until heat inflows from the sun, and con- joins itself with the light, as takes place in spring time. There is also a full parallel- ism between the quickening of man with life and the growing of a tree, in this re- spect, that the latter is effected by the heat of this world, and the former by the heat of heaven. It is for this reason also that man is so often likened by the Lord to a tree. 33. From these few words it may be considered settled that the knowledges of truth and good are not really things of faith until the man is in eharity. but that they are the storehouse of material out of which 28 DOCTRINE OF FAITH [N. 33 the faith of charity can be formed. With a regenerate person the knowledges of truth become truths, and so do the knowledges of good, for the knowledge of good is in the understanding, and the affection of good in the will, and what is in the under- standing is called truth, and what is in the will is called good. IV. The Christian Faith in its Uni- versal Idea or Form.* > 34. The Christian Faith in its universal idea or form is this : The Lord from eter- nity who is Jehovah, came into the world to subdue the hells, and to glorify His Human ; and without this no mortal could have been saved ; and they are saved who believe in Him. * The Latin word idea is evidently used here in its original Greek sense of form. See the True Christian Religion (n. 2), where Swedenborg in exactly the same connection uses the vrovd/orma instead of idea. [Tr.] N. 35] DOCTRINE OF FAITH 29 35. It is said " in the universal idea or form" because this is what is universal of the Faith, and what is universal of the Faith is that which must be in all things of it both in general and in particular. It is a Universal of the Faith that God is One in Person and in Essence, in whom is the Trinity, and that the Lord is that God. It is a Universal of the Faith that no mortal could have been saved unless the Lord had come into the world. It is a Fniversal of the Faith that He came into the world in order to remove helbfrom man, and He removed it by combats against it and by victories over it ; thus He subdued it. and reduced it into order and under obedience to Himself. It is also a Uni- versal of the Faith that He came into the world in order to glorify the Human which He took upon Him in the world, that is, in order to unite it to the all-originating l>i- vine (Dirino a Quo) , thus to eternity does He hold in order and under obedience to Himself hell subjugated by Himself. And 30 DOCTRINE OF FAITH [N. 36 inasmuch as neither of these mighty works could have been accomplished except by- means of temptations even to the utter- most of them, which was the passion of the cross, He therefore underwent this utter- most temptation. These are the Universals of the Christian Faith concerning the Lord. 36. The Universal of the Christian Faith on the part of man is that he believe in the Lord, for through believing in Him there is effected conjunction with Him, by which comes salvation. To believe in Him is to have confidence that He will save, and as no one can have this confidence except one who lives aright, therefore this also is meant by believing in Him. 37. These two Universals of the Chris- tian Faith have already been treated of specifically ; the first, which regards the Lord, in the Doctrine of the New Jerusalem concerning the Lord ; and the second, which regards man, in the Doctrine of Life for the New Jerusalem. It is therefore un- necessary to discuss them further here. N. 38] DOCTRINK OF FAITH 31 V. The Faith of the Present Day in its Universal Idea or Form. 38. The Faith of the present day in its universal idea or form is this : God the Father sent His Son to make satisfaction for mankind, and for the sake of this merit of the Son He is moved to compassion, and saves those who believe this (or, ac- cording to others, saves those who believe this, and at the same time do good works). 39. But in order that the character of this Faith may be seen more clearly, 1 will adduce in their order the various things which it maintains. The Faith of the present day maintains that : — i. God the Father and God the Son arc two; and both arc from eternity. ii. God the Son cainc into the world by (he will of the Father to make satisfaction lor mankind, who otherwise would have 32 DOCTKINE OF FATTH [n. 39 perished in eternal death by the Divine justice, which they also call avenging jus- tice. iii. The Son made satisfaction by ful- filling the law, and by the passion of the cross. iv. The Father was moved to compassion by these deeds of the Son. v. The Son's merit is imputed to those who believe this. vi. This imputation takes place in an instant; and therefore it may take place, if not before, in life's last moments. vii. There is some measure of tempta- tion, and deliverance thereupon through this belief. viii. Those possessing this experience, in especial have trust and confidence. ix. In especial they have justification, the Father's full grace for the sake of the Son, the remission of all their sins, and thereby salvation. x. The more learned maintain that in such there is an endeavor (conatus) toward N. 39] DOCTRINK OF FAITH 33 good, which works in secret, and does not manifestly move the will. Others main- tain a manifest working. Both classes hold that it is by the Holy Spirit. xi. Of those who confirm themselves in the belief that no one can of himself do good that is really good and that is not tainted with self-merit, and that they are not under the yoke of the law; very many omit to do what is good, giving no thought to the evil and the good of life, saying to themselves that a good work does not save, and neither does an evil one condemn, be- cause faith alone effects all things. xii. All maintain that the understanding must be kept in subjection to faith, calling that a matter of faith which is not under- stood. 40. We forbear to examine and weigh these points severally in regard to their being truths, their real character being very evident from what has already been said, especially from what has been shown from the Ward, and at the same time ration- 3 34 DOCTRINE OF FAITH [n. 40 ally confirmed, in the Doctrine of the New Jerusalem concerning the Lord, and in the Doctrine of Life for the New Jerusalem. 41. Still, in order that it may be seen what is the character of faith separated from charity, and what that of faith not separated from it, I will impart something which I heard from an angel of heaven. He said that he had conversed with many of the Reformed, and had heard what was the character of their faith, and he related his conversation with one who was in faith separated from charity, and with another who was in faith not separated, and what he had heard from them. He said that lie questioned them, and they made answer. As what was said may elucidate the subject, I will here present the two conversations. 42. The angel said that with him who was in faith separated from charity he spoke as follows : — " Friend, who are you ?" " I am a Re- formed Christian." " What is your doc- trine and the religion you have from it ?" • W. 42] IXMTKINK (»F FAITH .So "It is faith?" "What is your faith?" '• My faith is that ' God the Father sent the Son to make satisfaction for mankind, and that they are saved who believe this.' " •• What more do you know about salva- tion?" "Salvation is through that faith alone." " What do you know about re- demption ?" " It was effected by the pas- sion of the cross, and the Son's merit is imputed through that faith." " What do you know about regeneration ?" " It is effected through that faith." " W T hat do you know about repentance and the re- mission of sins ?" " They are effected through that faith." " Say what you know about love and charity." " They are that faith." " Say what you know about good works." "They are that faith." "Say what you think about all the things com- manded in the Word." " They are in that faith." " There is nothing then that you are to do?"' " What is then- for me to do? I cannot of myself do good that is really good."' -('an you have faith of 36 DOCTRINE OF FAITH [n. 42 yourself ?" " I cannot." " How then is it possible for you to have faith ?" " That I do not inquire into. I am to have faith." Finally the angel said, •• Surely you know something more than this about sal- vation." He replied, " What more is there for me to know, seeing that salvation is obtained through that faith alone ?" Then the angel said, " You answer like a fifer who sounds only one note : I hear of naught but faith. If that is all you know, you know nothing. Depart, and behold your associates." So he departed, and came upon his asso- ciates in a desert, where there was no. grass. He asked why that was so, and was told that it was because there was nothing of the church in them. 43. With the one who was in faith not separated from charity, the angel spoke as follows : — " Friend, who are you ?" " I am a Re- formed Christian." "What is your doc- trine and the religion you have from it ?" N. 43] DOCTRINE OK FAITH 37 " Faith and charity." " These are two things ?" " They cannot be separated." - What is faith?" "To believe what the Word teaches." " What is charity ?" " To do what the Word teaches." " Have you only believed these things, or have you also done them ?" " I have also done them*" The angel of heaven then looked at him. and said, "My friend, come with me, and dwell with us." VI. The Nature of Faith that is sepa- rated from Charitv. 44. In order that it may be seen what the character of faith is when separated from charity, I will present it in its naked- ness, in which it is as follows : — God the Father, being angry with man- kind, casl tfaem away from Him. and out 38 DOCTRINE OF FAITH [n. 44 of justice resolved to take vengeance by their eternal condemnation ; and He said to the Son, " Go down, fulfill the law, and take upon Thyself the condemnation des- tined for them, and then perchance I shall be moved to compassion." Wherefore He came down, and fulfilled the law, and suf- fered Himself to be hanged on the cross, and cruelly put to death. When this was done, He returned to the Father, and said, " I have taken upon Myself the condemna- tion of mankind, therefore now be merci- ful ;" thus interceding for them. But He received for answer, " Toward them I can- not ; but as I saw Thee upon the cross, and beheld then Thy blood, I have been moved to compassion. Nevertheless I will not pardon them, but I will impute unto them Thy merit, but to none others than those who acknowledge this. This shall be the faith by which they can be saved." 45. Such is that faith in its nakedness. Who that possesses any enlightened reason does not see in it absurdities that are con- N. 45] DOCTRINE OF FAITH 39 trary to the Divine essence itself ? As for instance that God, who is love itself, and iiiricv itself, eould out of anger and -its con- sequent revengefulness condemn men and accurse them to hell. Or again, that He wills to be moved to mercy by His Son's taking upon Him their condemnation, and by the sight of His suffering upon the cross, and of His blood. Who that pos- sesses any enlightened reason does not see that the Deity could not say to another coequal Deity, " I do not pardon them, but 1 impute to them Thy merit?" Or, '• Now let them live as they please ; only let them believe this and they shall be saved." "Be- sides many other absurdities. 46. The reason why these absurdities have not been seen is that they have in- duced a blind faith, and hare thereby shut men's eyes, and stopped up their ears. Shut men's eyes and stop up their ears, that is, contrive that they do not exercise thought from any understanding, and then say what- ever you please to persons on whom some 40 ' DOCTRINE OF FAITH [n. 46 idea of eternal life has been imprinted, and they will believe it ; even if you should say that God is capable of being angry and of breathing vengeance ; that God is capable of inflicting eternal condemnation on any one ; that God wills to be moved to mercy through the blood of His Son ; that He will impute and attribute this to man as merit and as man's ; and that He will save him by his merely thinking so. Or again, that one God could bargain such things with another God of the one essence, and impose them upon Him ; and other things of the same kind. But open your eyes and unstop your ears, that is, think about these things from understanding, and you will see their incongruity with the real truth. 47. Shut men's eyes and stop up their ears, and contrive that they do not think from any understanding, and can you not then lead them to believe that God has given all His authority to a man, to be as God upon earth ? Can you not lead them to believe that the dead are to be addressed Jf. 47] DOCTRINE OF FAITH 41 in prayer ? that men are to bare the head and bend the knee before images of the dead ? and that their lifeless bodies, their bones, and their graves, are holy and are to be ven- erated ? But if you open your eyes and unstop your ears, that is, think about these things from some understanding, will you not behold preposterous absurdities that human reason must abhor ? 48. When these things and others like them are received by a man whose under- standing has been closed up by his religion, may not the temple in which he performs his worship be compared to a den or cavern under-ground, where he does not know what the objects are of which he catches sight ? And may not his religion be compared to dwelling in a house that has no windows ? and the voice of his worship to sound, and in>r to speech? With such a man an angel oi heaven can hold no converse, because the (in.- does not understand the language of the other. 42 DOCTRINE OF FAITH [N. 49 VII. In the Word they who are in Faith separated from charity are repre- SENTED by the Philistines. 49. In the Word all the names of nations and peoples, and also those of persons and places, signify the things of the church. The church itself is signified by "Israel" and " Judah," because it was instituted among them ; and various religious prin- ciples are signified by the nations and peoples around them, those accordant with the church by the good nations, and those discordant with it by the evil nations. There are two evil religious principles into which every church in course of time de- generates, one that adulterates its goods, and the other that falsifies its truths. That which adulterates the goods of the church springs from the love of rule, and that which falsifies the truths of the church springs from the conceit of self-intelli- X. 4«.t] DOCTKIXK ()K FAITH 1.'! gence. The religious principle that spring from the love of rule is meant in tin- Word 1 >\ •• I'abvlon," and that which springs from the conceit of self-intelligence is meant in the Word by '• Philistia." Who at the present day belong to Babylon is known, but not who belong to Philistia. To Phi- listia belong those who are in faith and not in charity. 50. That they belong to Philistia who are in faith and not in charity, is evident from various things said in the Word about the Philistines, when understood in the spiritual sense, as well from their strife with the servants of Abraham and of Isaac (recorded in Gen. xxi. and xxvi.), as from their wars with the sons of Israel (recorded in the book of Judges, and in the books of Sum ml and of h'i/i>/s) ■ for in the spiritual sense all the wars described in the Word involve and signify spiritual wars. And as this religion, namely, faith separate, 1 from charity, is continually desiring to get into the church, the Philistines remained 44 DOCTRINE OF FAITH [jf. 50 in the land of Canaan, and often harried the sons of Israel. 51. As the Philistines represented those who are in faith separated from charity, they were called " the uncircumcised," by whom are meant those who are devoid of spiritual love, and consequently are in nat- ural love only : spiritual love is charity. The reason such were called the uncircum- cised is that by the circumcised are meant those who are in spiritual love. (That the Philistines are called the " uncircumcised," see 1 Sam. xvii. 26, 36 ; 2 Sam,, i. 20 ; and elsewhere.) 52. That those who are in faith sepa- rated from charity were represented by the Philistines, is evident not only from their wars with the sons of Israel, but also from many other things recorded about them in the Word, such as that about Dagon their idol, and about the hemorrhoids and mice with which they were smitten and infested for placing the ark in the temple of their idol, and from other things occurring at the N. 62] DOCTRINE OF FAITH 45 same time, as recorded in 1 Sam. v. and vi. ; and likewise from what is said about Goliath, who was a Philistine, and was slain by David, as related in 1 Sam. xvii. For Dagon from the navel upward was like a man, and below was like a fish, and thus represented their religion, in that from faith it was as it were spiritual, but was merely natural from having no charity. The " hemorrhoids" with which they were smitten, signified their filthy loves. The " mice" by which they were infested, sig- nified the devastation of the church through falsifications of truth. And " Goliath" whom David slew, represented their con- ceit of self-intelligence. 53. That those who are in faith sepa- rated from charity were represented by 'In- Philistines, is evident also from the prophetic parts of the "Word where they are treated of, as from the following : — Against the Philistines : Behold, waters rise up out of the north, and shall become an overflowing stream, and shall overflow thi' land and the full- 46 DOOTKINi: (»K FAITH [n. 53 ness thereof, the city and them that dwell therein, so that men shall cry, and that every inhabitant of the land shall howl. Jehovah shall lay wasre the Philistines (Jer. xlvii. 1, 2, 4). The " waters that rise up out of the north," are falsities from hell; their "becoming an overflowing stream, and overflowing the land and the fullness thereof," signifies the laying waste of all things of the church through these falsities ; the " city and them that dwell therein," signifies the laying waste of all things of its doctrine ; that "men shall cry, and that every inhabitant of the land shall howl," signifies a lack of all truth and good in the church ; " Jehovah shall lay waste the Philistines," signifies the destruction. of such. In Isaiah: — Rejoice not thou, all Philistia, because the rod that smote thee is broken ; for out of the serpent's root shall come forth a basilisk, whose fruit shall be a flying fire-serpent (xiv. 29). " Rejoice not thou, all Philistia," signifies let not those who are in faith separated from charity rejoice that they still remain ; N. 53] IHM'TKINE OF FAITH 47 " for out of the serpent's root shall go forth a basilisk." signifies the destruction of all truth in them by the conceit of self-intelli- gence ; '-whose fruit shall be a flying fire- serpent.'" signifies reasonings from falsities of evil against the truths and goods of the church. 54. That circumcision represented puri- fication from evils belonging to love merely natural, is evident from these passages : ("in iiiiicise your heart, and take away the fore- skins of your heart, lest Mine anger go forth be- cause of the evil of your doings [Jer. iv. 4). Circumcise therefore the foreskin of your heart, and he no more Bt.iff-neck.ed (I)ritt. x. 16). To •■ circumcise the heart" or '• the foreskin of the heart." is to purify one's self from evils. On Che Contrary therefore, one who is •• uncireumeised" or M loreskinned" means one not purified from the evils of love merely natural, thus one who is not. in charity. Ami us one who is unclean in heart is meant by - one uneireuniciseu." it is said : — 48 DOCTRINE OF FAITH [n. 54 No [son of a stranger] uncircumcised in heart, and uncircumcised in flesh, shall enter into My sanctuary (Ezek. xliv. 9). No uncircumcised person shall eat the passover (Exod. xii. 48). And that such a one is condemned (Ezek. xxviii. 10 ; xxxi. 18 ; xxxii. 19). VIII. Those who are in Faith separated from Charity are meant by the Dragon in the Revelation. 55. It has been said above that in course of time every church falls away into two general religious principles that are evil, one springing from the love of rule, and the other from the conceit of self-intelli- gence, and that in the Word the former is meant and described by " Babylon," and the latter by "Philistia." Now as the Revelation treats of the state of the Chris- tian Church, especially such as it is at its end, it therefore treats both generally and N. 55] DOCTRINE OF FAITH 49 specifically of these two evil religious prin- ciples. The religious principle meant by " Babylon" is described in chapters xvii. xviii. xix., and is there the "harlot sitting upon the scarlet beast ;" and that meant by " Philistia" is described in chapters xii. xiii., and is there the "dragon," also the " beast that came up out of the sea," and the " beast that came up out of the earth." That this religious principle is meant by the dragon and his two beasts could not heretofore be known, because the spiritual sense of the Word was not opened, and therefore the Revelation has not been un- derstood, and especially because the re- ligious principle of faith separated from charity has so prevailed in the Christian world that no one was able to see it, for every evil religious principle blinds the eyes. 56. That the religious principle of faith separated from charity is meant and de- scribed in the Revelation by the dragon and his two beasts has not only been told me 4 50 DOCTRINE OF FAITH [n. 56 from heaven, but has also been shown me in the World of Spirits, which lies beneath heaven. Those in this separated faith, when assembled together, I have seen ap- pearing like a great dragon with a tail outstretched toward the sky ; and others of the same description I have seen singly appearing like dragons. For there are ap- pearances of this nature in the world of spirits on account of the correspondence of spiritual things with natural. For this reason the angels of heaven call such per- sons dragonists. There is however more than one kind of them ; some constitute the head of the dragon, some its body, and some its tail. They who constitute its tail are they who have falsified all the truths of the Word, and it is therefore said of the dragon in the Berclaflou. that with its tail it drew down the third part of the stars of heaven. The "s.tars of heaven"' signify knowledges of truth, and a '-third part'' signifies all. 57. Inasmuch as the dragon in the Reve- lation means those who are in faith sepa- N. 57] i">< T1MXK OF FAITH 51 rated from charity, and as hitherto tins lias not been known, being indeed actually hidden through a lack of knowledge of the spiritual sense of tin.' ^A'ord. a general ex- position shall here lie given of what is said in the twelfth chapter ahouf the dragon. 58. In Rev', xii. it is said : — A great sign was seen iii heaven, a woman en- compassed with the sun. and the moon under her feet, and upon her head a crown of Twelve stars; and she heing with child, cried, travailing in hirth. and in pain to he delivered. And another sign ■ n in heaven ; and heholdagreat red dragon, having seven heads - and ten horns, and upon his heads seven diadems. And his tail drew the third liar; of (he stars of heaven, and did east them into t lie earth. And the dragon stood hefore the woman who was ready lo he delivered, that when she was delivered, he might devour her child. And she brought forth a mail child, who was to pasture all the nations with a rod of iron ; and her child was caught up unto (iod. and unto his limine. And the v, oman fled into the wilderness, where phe hath a place prepared ef (iod. that they may nourish her there a thousand two hundred and sixty days. And there was war in heaven ; Michael and his angels fought with the dragon, and the dragon 52 DOCTRINE OF FAITH [n. 58 fought and his angels ; and they prevailed not, neither was their place found any more in heaven. And when the dragon saw that he was cast into the earth, he persecuted the woman who brought forth the man child. And unto the woman were given two wings of the great eagle, that she might fly into the wilderness into her place, where she would be nourished for a time, and times, and half a time, from the face of the serpent. And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away by the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood that the dragon cast out of his mouth. And the dragon was wroth with the woman, and went away to* make war with the remnant of hei\ seed, who keep the command- ments of God, and hold the testimony of Jesus Christ (Rev. xii. 1-8, 13-17). 59. The exposition of these words is as follows : " A great sign was seen in heaven," signifies, a revelation by the Lord concern- ing the church to come, and concerning the reception of its doctrine, and those by whom it will be assailed. The " woman encom- passed with the sun, and the moon under N. 69] DOCTRINE OF FAITH 53 her feet," signifies a church that is in love and in faith from the Lord ; f and upon her head a crown of twelve stars," signifies wisdom and intelligence from Divine truths in the men of that church ; " and she being with child," signifies its nascent doctrine ; " cried, travailing in birth, and in pain to be delivered," signifies resistance by those who are in faith separated from charity. " And another sign was seen in heaven," signifies further revelation ; " and behold, a great rt'd dragon," signifies faith separated from charity ; he is said to be " red" from love that is merely natural ; " having seven heads," signifies a false understanding of thf Word ; " and ten horns," signifies power in consequence of its reception by many ; " and upon his heads seven diadems," sig- nifies falsified truths of the Word ; " and his tail drew the third part of the stars of heaven, and did cast them into the earth," signifies the destruction of all knowledges of truth. " And the dragon stood before the woman that was ready to be delivered, 54 DOCTKIXi; OF FAITH [n. 59 that when she was delivered, he might de- vour her child," signifies their hatred, and their intention to destroy the doctrine of the church at its birth. •' And she brought forth a man child," signifies the doctrine ; " who was to pasture all the nations with a rod of iron," signifies that this doctrine will convince by the power of truth natural from spiritual ; " and her child was caught up unto God and unto His throne." signifies the protection of the doctrine by the Lord, from heaven. " And the woman fled into the wilderness," signifies the church among a few ; " where she hath a place prepared of God," signifies the state of it such that provision may meanwhile be made for its existing with many ; " that they may nour- ish her there a thousand two hundred and sixty days," signifies until it grows to its appointed state. " And there was war in heaven ; Michael and his angels fought with the dragon ; and the dragon fought and his angels," signifies dissent and battling by those who are in faith separated from N\ ;')!>] DOCTRINE OF FAITH 50 charity against those who are in the doc- trine of the church respecting the Lord and the life of charity ; ••' and the}- pre- vailed not," signifies that they were over- come ; f< neither was their place found any more in heaven," signifies that they were cast down thence. " And when the dragon saw that he was cast into the earth, he persecuted the woman who brought forth the man child," signifies the infestation of the church by those in faith separated from charity, on account of its doctrine. "And unto the woman Avere given two wings of the- great eagle, that she might fly into the wilderness into her place," signifies cautious care and foresight while the church is as yet among few ; " where she would be nourished for a time, and times, and half a time, from the face of the serpent," signifies while the church is grow- ing to its appointed state. " And the ser- pent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away by the flood," signifies 56 DOCTRINE OF FAITH []ST. 69 their abundant reasonings from falsities whereby to destroy the church. " And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood that the dragon cast out of his mouth," signifies that their reasonings, being from falsities, fell of themselves to the ground. "And the dragon was wroth with the woman, and went away to make war with the remnant of her seed," signifies their persistent hatred ; " who keep the com- mandments of God, and hold the testi- mony of Jesus Christ, v signifies against those who live the life of -charity, and believe in the Lord. 60. The next chapter {Rev. xiii.) treats of the dragon's two beasts, the first seen coming up out of the sea, in verses 1-10, and the other one out of the earth, in verses 11-18. That these are the dragon's beasts is evident from verses 2, 4, and 11. The. first beast signifies faith separated from charity in respect to confirmations of it from the natural man. The other beast N. 60] DOCTRINE OF FAITH 57 signifies faith separated from charity in re- spect to confirmations of it from the Word, which also are falsifications of truth. As the exposition of these passages contains the argumentations of those who are in such faith, and would be too tedious if set forth in detail, I pass it by, and merely give the exposition of the concluding words : — He that hath understanding, let him count the number of the beast ; for it is the number of a man ; and his number is six hundred and sixty- six (verse 18). " He that hath understanding, let him count the number of the beast," signifies let those who are in enlightenment examine the na- ture of the confirmations of that faith manu- factured from the Word ; " for it is the number of a man," signifies that the nature of these confirmations is one of self-intel- ligence ; " and his number is six hundred and sixty -six," signifies all the truth of the Word in a falsified condition. 58 DOCTRINE OF FAITH [>T. 61 IX. Those who are m Faith separated from Charity are meaxt by the " Goats" ix Daniel and in Matthew. 61. That the " he-goat" in Ihm. viii., and the " goats" in Malt. xxv. mean those in faith separated from charity, is evident from the fact that they stand contrasted with the " ram" and the "sheep," by which are meant those who are in charity. For in the Word the Lord is called the " Shep- herd," the church the " fold," and the men of the church taken collectively the " flock," and individually, "sheep." And as the " sheep" are those in charity, the " goats" are those who are not in charity. 62. That those in faith separated froriL charity are meant by the " goats" shall now be shown. i. From experience in the spiritual world. ii. From the Last Judgment, and the character of those upon whom it was exe- cuted. . N. 62] DOCTIIIXE OK FAITH 59 iii. From the description in Daniel of the combat between the ram and the he- goat. iv. Lastly, from the neglect of charity by those of whom mention is made in Matthew. 63. i. That those who are in faith separ rated from, clmritij ore meant in the Word by " ynats" shown from experience in the sj/ir- itiKil world. In the spiritual world there appear all things that are in the natural world. There appear houses and palaces. There appear paradises and gardens, and in them trees of every kind. There appear fields and meadow-land, plains and grassy swards, flocks and herds, all precisely like those on our earth, there being no differ- ciitc except that the latter are from a nat- ural origin, while the former are from a spiritual origin. And therefore angels, being spiritual, behold the things which are of spiritual origin, just as men do those Of natural origin. [2] All things that appear in the spiritual world are cor- 60 DOCTRINE OF FAITH [n. 63 respondences, for they correspond to the affections of the angels and spirits. For this reason they who are in the love of what is good and true, and consequently in wisdom and intelligence, dwell in mag- nificent palaces that are surrounded by para- dises full of correspondent trees, around whicli again are fields and plains with flocks lying there, and these are appear- ances. With those however who are in evil affections there are correspondences of an opposite character ; such are either in hells confined in workhouses that are win- dowless, and yet have light in them like that of a will-o'-the-wisp, or else' they are in deserts and dwell in hovels surrounded by an unbroken barrenness where there are serpents, dragons, screech-owls, and many other creatures that correspond to their evils. [3] Between heaven and hell there is an intermediate place called the World of Spirits, into which every human being comes immediately after death, and where one person has intercourse with N. 63] DOCTRINE OF FAITH 61 another just as among men on earth. Here too all things that appear are correspond- ences. Here too appear gardens, groves, forests of trees and shrubs, and flowery and grassy plains, together with beasts of various kinds, both gentle and savage, all in correspondence with the affections of those who dwell there. [4] There have I often seen sheep and goats, and combats between them like that described in /W. viii. I have seen goats with horns bent forward and bent backward, and I have seen them attack the sheep with fury. I have seen goats with two great horns with which they violently struck the sheep. And when I looked to see what these things meant, I saw some who were dis- puting about charity and faith ; and from this it was evident that faith separated from charity was what appeared as a goat, and that charity from which is faith was what appeared as a sheep. And as I have seen such things often I have come to know with certainty that those who are in faith 62 DOCTRINE OF FAITH [n. 03 separated from charity are meant in the Word by " goats." 64. ii. That those in faith separated from el i ant i) are meant in the Word by "(/oats," shown from the Last Judgment and the char- acter of those upon whom it was executed. The Last Judgment was executed upon no others than those who in externals had been moral, but in internals had not been spiritual, or but little spiritual. As to those who had been evil in both externals and internals, they had been cast into hell long before the Last Judgment, while those who had been spiritual in externals and at the same time in internals had also long before that event been uplifted into heaven; and the Last Judgment was not executed upon those in heaven, nor upon those in hell, but upon those who were midway be- tween the two, where they had made for themselves imaginary heavens. That the Last Judgment was executed upon these exclusively, may be seen in the short Avork on the Last Judgment (n. 59 and 70) ; and N. C.4J DOt'TRIXK OF FAITH 63 still further in the Covtinuatwn of the Last Judgment (n. 16—19), where it treats of the Judgment upon the Reformed, of whom these who had been in faith separated from charity in their life as well as in their doc- trine, Were cast into hell, while those who had been in .that same faith as to their doctrine only, and in their life had been in charity, were uplifted into heaven ; from which it was evident that none but these were meant by the " goats" and the "sheep" in Matt, xxv. where the Lord is speaking of the Last Judgment. 65. iii. That those hi faith se/nt rated front charity are meant in the Word by "t/oats,'' shn/ra from tin- description in Daniel of the combat between the ram and the he^ovat. In the book of Daniel all things treat, in the spiritual sense, of the things of heaven and the church, as do all things in the universal Holy Scripture (as is shown in the Doctrine of the New Jerusalem concern- ma the Holy Scripture, n. 5 — 2(5). So there- fore does what is said in Daniel about the 64 DOCTRINE OF FAITH [n. 05 combat of the ram and the he-goat, which in substance is as follows : — In vision I saw a ram that had two high horns, and the higher one came up last, and I saw that with the horn he pushed westward, and north- ward, and southward, and magnified himself. Afterwards I saw a he-goat cdming from the west over the faces of the whole earth, that had a horn between his eyes, and he ran at the ram with the fury of his strength, and broke his two horns, cast him to the earth, and trampled upon him. But the great horn of the he-goat was broken, and instead of it there came up four horns, and out of one of them came forth a little horn, that grew exceedingly toward the south, and toward the sunrise, and toward the beauteous land, and even to the army of the heavens, and he cast down some of the army, and of the stars, to the earth, and trampled upon them. Yea, he exalted him- self even to the prince of the army, and from him the continual sacrifice was taken away, and the dwelling-place of his sanctuary was cast down, because he cast down the truth to the earth. And I heard a holy one saying, How long shall be this vision, the continual sacrifice, and the wasting transgression, that the holy place and the army shall be given to be trampled upon ? N. 60] DOOTKIXE OF FAITH 65 And he said. Until evening morning ; then shall the holy place be made righteous (Dan. viii. 2-14). 66. It is very evident that this vision foretells future states of the church, for it is said that the continual sacrifice was taken away from the prince of the army, that the dwelling-place of his sanctuary was cast down, and that the he-goat cast down the truth to the earth, besides that a holy one said, " How long shall be this vision, the continual sacrifice, and the wast- ing transgression, that the holy place and the army shall be given to be trampled upon ?" and that the answer was, " Until evening morning ; then shall the holy place be made righteous ;" for " evening" means the end of the church when there will be a new church. The " kings of Media and Persia," spoken of in the same chapter, mean the same as the "ram;" and the " king of Greece" means the same as the "he-goat." For the names of the kings, nations, and peoples, and also those of per- sons and places, mentioned in the Word, 66 DOCTRINE OF FAITH [x. 66 signify the things of heaven and of the church. 67. The exposition of the foregoing prophetic utterances is as follows: — The " ram that had two high horns, the higher of which came up last/' 1 signifies those who are in faith from charity ; his " pushing with it westward, northward, and south- ward,'" signifies the dispersing of what is evil and false ; his H magnifying himself," signifies growth ; the " he-goat coming from the west over the faces of the whole earth," signifies those who are in faith separated from charity, and the invasion of the church by them ; the " west" being the evil of the natural man ; that " had a horn between his eyes," signifies self-intelligence ; that he " ran at the ram with the fury of his strength," signifies impetuously attacking charity and the faith of charity ; that he " broke the ram's two horns, cast him down to the earth, and trampled upon him," sig- nifies scattering to the winds both charity and faith, for whoever does this to charity N. 67] DOCTRINE OF FAITH 67 does it to faith also, because these make a one ; that the " great horn of the he-goat was broken," signifies the non-appearing of self-intelligence ; that " instead of it there came up four horns," signifies appli- cations of the sense of the letter of the Word by way of confirmation ; and that "out of one of them there came forth $, little horn," signifies an argumentation that no one is able of himself to fulfill the law, and do what is good ; that " this horn grew toward the south, toward the sunrise, and toward the beauteous land," signifies a rising up thereby against all things of the church ; " and unto the army of the heavens, and lie cast down some of the army, and of the stars, and trampled upon them," signifies the destruction in tli is manner of all the knowledges of good and truth pertaining to charity and faith; that he •• exalted himself to the prince of the army, and from him was taken away the continual sacrifice, and the dwelling- place of his sanctuary," signifies that in 68 DOCTRINE OF FAITH [*T. 67 this way this principle ravaged all things that pertain to the worship of the Lord and to His church ; that he " cast down the truth to the earth/' signifies that it falsified the truths of the Word ; " evening morn- ing, when the holy place shall be made righteous," signifies the end of that church, and the beginning of a new one. 68. iv. That those in faith separated from charity are meant by " goats" shown from the neglect of charity by those of whom men- tion is made in Matthew. That the " goats" and " sheep" in Matt. xxv. 31-46 mean the very same persons as those meant by the " he-goat" and " ram" in Dan, viii. is evi- dent from the fact that works of charity are recounted to the sheep, and it is said that they had done them ; and that the same works of charity are recounted to the goats, and it is said that they had done them not, and that the latter are con- demned on that account. For works are neglected by those who are in faith sepa- rated from charity, in consequence of their N (58] DOCTRINE OF FAITH 69 denying that there is anything of salvation or of the church therein ; and when char- ity, which consists in works, is set aside in this way, faith also falls to the ground, because faith is from charity ; and when there are no charity and faith there is con- demnation. If all the evil had been meant there by the goats, there would not have been recounted the works of charity they had not done, but the evils they had done. The same persons are meant by the "he- goats" also in Zechariah : — Mine anger was kindled against the shepherds, and I will visit upon the he-goats (x. 3). And in Ezekiel : — Behold, I judge between cattle and cattle, be- tween the rams and the he-goats. Is it a small thing to you that ye have eaten up the good pas- ture, but ye must also tread down with your feet the residue of the pastures ? ye have pushed all the feeble sheep with your horns, till ye have scattered them abroad ; therefore will I save My flock, that it may no more be for a prey (xxxiv. 17, 18, 21, 22, etc.). 70 DOCTRINE OF FAITH [n. 69 X. Faith separated from Charity de- stroys the Church and all things that belong to it. 69. Faith separated from charity is no faith, because charity is the life of faith : its soul, and its essence. And where there is no faith because no charity, precisely there there is no church. And therefore the Lord says : — When the Son of man cometh shall He find faith on the earth ? (Luke xviii. 8). 70. At times I have heard the goats and the sheep holding a colloquy as to whether those who have confirmed themselves in faith separated from charity possess any truth ; and as they said that they possessed a great deal, the matter in dispute was sub- mitted to an examination. They were then questioned as to whether they knew what love is, what charity is, and what good is ; and as these were the things that they had N. ,0] DOCTRINE OF FAITH 71 set aside, the only reply they could make was that they did not know. They were questioned as to what sin is, as to what repentance is, and what the remission of sins ; and as they replied that those who have heen justified through faith have their sins remitted so that they no longer appear, it was avouched to them, "This is not the truth." They were questioned as to what regeneration is, and they re- plied either that it is baptism, or that it is the remission of sins through faith. It was avouched to them that " this is not the truth." They were questioned as to what the spiritual man is, and they re- plied that it is one who has been justified through the confession of their faith. But it was avouched to them that " this is not tin- truth." They were questioned concern- ing redemption, concerning the union of the l'litlirr and the Lord, and concerning the unity of God, and they gave answers that were not truths. Not to mention other points concerning which they were ques- 72 DOCTRINE OF FAITH [n. 70 tioned. After these interrogatories and the replies, the matter in dispute came to judgment, and the judgment was that those who have confirmed themselves in faith separated from charity do not possess any truth. 71. That such is the case cannot be credited by them while they are in the natural world, because those who are in falsities see no otherwise than that falsi- ties are truths, and that it is not a matter of much consequence to know more than what belongs to their faith. And as their faith is divorced from the understanding (for it is a blind faith) they make no in- vestigation into this matter, which is one that can be investigated solely from the Word by the means of an enlightening of the understanding. The truths therefore that are in the Word they turn into falsi- ties by thinking of faith when they see mention made of " love," " repentance," the " remission of sins," and many other things that must belong to action. N. 72] DOCTRINE OF FAITH 73 72 . But I wish to say emphatically that it is those who have confirmed themselves hy both doctrine and life in faith alone who are of this character, and by no means those who, although they have heard and have believed that faith alone saves, have nevertheless shunned evils as sins. 120516 University of California SOUTHERN REGIONAL LIBRARY FACILITY 405 Hilgard Avenue, Los Angeles, CA 90024-1388 Return this material to the library from which it was borrowed. MAY 1 1 1997 APR 2 2 1997