The Four Doctrines
SWEDENBORG
VORK
XKOR(. 1'RP
SOCl
S WEST TWI
THE DOCTRIKE
OF THE
NEW JERUSALEM
CONCERNING
THE LORD
BY
EMAXl' KL SWEDKX BORG
Originally published in Amsterdam in th year 1763
TX.AXM.ATFl> KKUM III Y. OICKil NA I. LATIN AM. M>!TKt>
BY THK
REV. .JOHN FAUI.KXKU POTTS, B.A. I-..M..
NEW YORK
AMERICAN SWEDENBORO PRINTING AND
PUBLISHING SOCIETY
3 WKST TWENTY-NINTH STREET
1919
PREFATORY NOTES BY THE
TRANSLATOR
The Dnrtrinc f tin- 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 hrst 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
lias also been translated into French, Swed-
ish, Danish, German, Italian, and othei
languages.
The Translator has been assisted in his
labors by a circle of Critics, including the
Rev. Samuel M. AVarrcu. the Rev. Philip
< 'abell, the Rev. James Reed, and Marston
Niles, Esq., who have rendered invaluable
assistance, and who have contributed in a
iii
IV PREFATORY XOTKS
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-
/;/ into English, whether that be the Latin
of passagas 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-
KY THE TRANSLATOR V
ized versions, lias not been needlessly cast
aside, but in all cases where it was found
to )>e sufficiently close to the Latin to truly
present its meaning, the familiar wording
has been retained,
J. 1\ 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 AVhite Horse.
f>. On the Planets and other Earths in
the I" inverse.
In these works manv thiuys were set forth
that have hitherto been unknown.
Now, by command of the Lord, who lias
i>een revealed to me, the following are to
l*> 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 Jeru
salem from the Ten Commandments.
vii
viii AUTHOR'S 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
< hnnipotence, 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. 66), in the Doctrine of the Holy Scrip-
ture ( n. 32), and in the Angelic Wisdom concerning ths. /*i-
rine 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 JHoine 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 Steedenoorg, by it L. Taiet,
Tol. ii. p. 28L [TR.]
At THoi; s PREFACE IX
Jerusalem," and this means the Doctrine
for tin- 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 Lasi
Judgment (n. 33 to n. 39); and also from
what is to Ixi further said in the little works
just mentioned, which are to follow. That
a 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 OF
THK Loitl' : THE LORD 19 THE WORD
(n. 1-7).
II. ITS BEING SAID THAT THE LoKI) Kl.LFU.LEI>
ALL THINGS OF THE LAW, MEANS THAT
HE Kri,FILLEI> ALL THIN'.- "F THK
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 sen.se are meant
all things written by Moses in his rive
bunks (n. 9).
Hy th< l^iw in the widest .sense aiv
mean all tiling of the Word (n. 10,
11,.
III. Till-; LoKMCAME INTO THK WoRLIi 1<> -I I:-
.n OATK T)ii: HELLS AND TO LI.OKIKV Hi^
MIMVN : ^MI THK PASSION OK THK CRI-
W V I U. UNAI. Co.MIlAT, WHEKEUV 111
FULLV I oSylKUKIi THK HELLS, VM>
FULLY GLOKIFIKIi Ills Hi MAN (ll. 12-14).
Coinpilel by the Translator.
Xi
11 CONTENTS
IV. BY THE PASSION OK THE CROSS THK LOKI>
DIP NOT TAKK AWAY SlNS. HIT ItOKi;
THEM (n. 15-17).
V. THE IMPUTATION OF THK Loan's MKHH
18 NOTHING BUT THE REMISSION OF SlNS
AFTER REPENTANCE (n. 19).
VI. THE LORI> IN RESPECT TO THK DIVINK
HUMAN is CALLED THE Sox OF Goi> ;
AND IN RESI'KCT TO THK WORD, TIIK 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. 19-22).
ii. The Lord is called the Son of man
when His Passion is treated of
(n. 24).
Hi. The Lord is called the Son of man
when the Judgment is treated
of (n. 2o).
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).
ONTK.\1> Yiii
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. THK LORD MADK DIVINK Hi> HUMAN FROM
THK DIVINE THAT WAS IN HIMSELF, AM-
THUS BECAME ONE WITH THK FATHER
(n. 2.*-36).
i. The Lord from eternity is Jehovah
in. 30).
ii. The Lord from eternity, r .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 siu , -.->-
sive steps.
2. The Divine operated
through the Human, as
the soul does through the
body.
3. The Divine and the Human
operated unanimously.
4 The Divine was united tu
the Human, and the
Human to the Divine.
XIV CONTENTS
6. 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. 86).
vii. Thus God became Man, as in first
principles so also in ultimates
(n. 36).
CONTENTS XV
VIII. THE LOHI> is GOD HIMSELF, FROM WHOM
AND CONCKRXINO WlIOM 18 THK WoHD
(ii. 37-44).
i. The Lord is culled Jehovah (n. 08).
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 (iod
(n. 41).
v. The Lord is called Kin.u.', and
Anointed (n. 4'2).
\i. The Lord is called David in. 43).
IX. (ion IS ONK, AND THK LoKD IS THAT GoD
(u. 45).
Ji. THK HOLY SPIRIT is THK DIVINK. I-KOI -KKD-
1N(. FROM THK LOKD, AND THIS IS THK
LORD HIMSELF (n. 46-o4).
i. By " spirit" is meant man's life
(n. 47).
ii. As man's life varies according to
his state, "by "spirit" is ineaut
the varying affection of life in
man (n. 48). As
1. The lite of wisdom.
CONTENTS
2. The excitation of life.
3. Freedom of life.
4. Life in fear, pain or grief,
and anger,
ft. A life of various evil aft'ee-
UOD8.
ti. Infernal life.
iii. By " spirit" is meant the life of
one who is regenerate which is
railed spiritual life (n. 49).
Hy ".spirit" is meant spiritual
life in those \\ho are in
humiliation (n. 4'.)').
iv. Where "spirit.'' is said of the
Lord, there is meant His Divine
H'fe, thus the Lord Himself (n.
60).
"Spirit" as used for Jehovah
Himself, that i>. rhe Lord
(n. 60").
v. By "spirit,"' when said i the
Lord, is si>eciricaHy 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. 62).
ON TENTS Xvh
XI. THE DOCTRINE OF THE ATHANASIAN CREED
AGREES WITH THE TRUTH, PROVIDED
THAT isv A TRINITY OF PERSONS is
i -NiiERSTOon A TRINITY OF PERSON, ANI.
THAT THIS TRINITY is IN THE LORD (n.
66-61).
XII. BY THE '-NEW JERUSALEM" (SPOKEN OF
IN THE Revelation) is MEANT A Naw
CHLRCH (62-35).
THE DOCTRINE OF THE NEW JERUSALEM
. <>NTKMNii
THE LORD
UNIVERSAL HOLY SCRIPTURE TREATS OF
THE LORD: THE LORI> is THE WORD.
1. We read in John :-
In the beginning was the Won], and the Word
was with God, ami d"d was tin- 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 shinefh
in the darkness, and the darkness comprehended
it not (i. 1-5).
The Word was made flesh, and dwelt among
UK, 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
DOCTRINE OF THE LOR1> x. 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 bom in
the world ; for it is said that the Word was
with God. and God was the Word, and also
that without Him was not any tiling 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
teeause " the Word" signifies Divine truth
or Divine wisdom, and tlie 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
* That is, a complex whole which constitutes a unity.
[TRANSLATOR.]
N. 1] DOCTRINE OK THE LORD 3
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 // that is meant
by, " In the beginning tin 1 AVord 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
John :
And now, U Father, glorify Thou Me with
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
then-fort- it is said, "and God was tin-
Word;" and elsewhere, that the Lord is in
the Father, and the Father in Him ; and
that He and the Father are one. As there-
fore the AVord 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 bv
means of Divine wisdom.
4 DOCTRINE OF THK LOUD [x. '2
2 . That the Word here speei ti cally mean t
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 Ma,lachi there is
* In the expression ' Divine proceeding," Dirinc is not
to l; 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 in in the act of proceeding forth.
' Divine proceeding," thus understood, exactly translates
Swedenborg's Divinum pmcedtnt, [TE.l
x. -j] iHM'Ti.-TNK OF THK LORD 5
nothing that i.5 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" is the Divine
truth, thus the Word. This is why, even at
6 DOCTRINE OF THE LORD
this day, every one who, while reading the
Word, approaches the Lord alone, and pntys
to Him, is enlightened in the Word.
3. Briefly stated, the subjects concern-
ing the Lord that are treated of in all thr
Prophets of the Old Testament, from Isuini,
to Mttlochl, 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 tin-
church left; and unless He had then com.-
into the world and revealed Himself, man-
kind would have perished in eternal death.
As He Himself says in John : Kxcrpt \>'
believe that I am, ye- shall die in your sins"
(viii. 24).
ii. The Lord came into the world to .-x-
cute a Last Judgment, and thereby to sui>-
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] DOCTRINE OF THE U>KI> 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
^knowledge Him as the Redeemer and Sa-
viour, and be redeemed and saved through
l>vc to Him and faith in Him.
v. He at the same time reduced heaven
intn order, so that it made a one. with the
diuvch.
vi. The passion of the cross was the last
comruit or temptation, by means of which
He completely conquered the hells and
fully glorified His Human.
In the following small work on Th>- I Inly
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
tin- Word which contain the expressions
8 DOCTRJNK OF THK 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 Jsniitl .
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 Armies 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 branch of Jehovah be beau-
tiful and glorious (iv. 2).
In that day it shall roar against him, and hi-
shall look unto the land, ami 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 every 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] IXM'THTNK <>K THK LORD 9
It shall come t 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 be
glory. Chiefly in that day shall the Lord seek
again the remnant of His people (xi. 10, 11).
In that day thou slialt say. I will confess unto
Thee, O 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 alayini: waste
from Shaddui sliall 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 l^e
prolonged (xiii. 6, 9, 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 tin-
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 live cities in the land
of Egypt that speak with the lip of Canaan. In
that day there shall be an altar to Jehovah in the
midst of Egypt. In that day there shall be a path
from Egypt to Assyria, and Israel shall be in the
midst of the land (xix. 18, 19, 23. 24).
10 DOCTKINE UK THK LOK.lt [x. 4
The inhabitant of the island shall say in tint
day, Behold our expectation (xx. 6).
A day of tumult, and of treading down, and
of perplexity, from the Lord Jehovih of Annies
(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. 0).
In that day shall this song be sung in the laud
of Judah, We have a strong city (xxvi. 1).
In that day Jehovah shall visit with His sword.
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. f>).
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 yreat 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. 2- r >, 2(5).
* The Lat'iu has Jehovah shall Hay."
N. 4] DOCTKIXK OF THE LOKD 11
In 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 (xxxiv. 8).
These two things shall couie 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. G).
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 (Ixi. 1, 2).
The day of vengeance is in My heart, and the
year of My redeemed is come (Ixiii. 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 (lie
house of Israel (iii. 10-18).
In that day the heart (if the king shall jH-risli,
and the heart of the princes, and the priests shall
be amazed, and the prophets (iv. it).
Behold the days come in 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 WOCTK1NK OK THK LOKD [*. 4
Behold the days come that I will visit all that
is circumcised with what isuncircunicised (ix. 25).
In the time of their visitation they shall perish
(x. 15).
There shall be no remains to them. I will hrinic
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, tin-
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. ."), <i, 7, 12, 20).
Behold, the days come in which I will turn
again. Alas ! for that day i> givat. 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. 8, 7, 8).
There shall be a day that the watchman upon
Mount Ephraim shall cry, Arise ye, let us ascend
/ion, unto Jehovah our God. Behold, the day*
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
ixxxix. 1C, 17).
That day is to the Lord Jehovih of Annies 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
ixlvii. 4).
I will bring upon him the year of visitation.
Vet I will bring again his captivity in the end of
days (xlviii. 44, 47).
I will bring destruction upon them in the time
oi' rheir visitation. Her young men shall fall in
i hit .streets, and all the men of war shall be cut
<>f in that day. In the end of days I will bring
;ts:ain their captivity (xlix. 8. '2(5, 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 [\. 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 Ez,>,ki<>l .-.-
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, behold it corneth.
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 anger 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 tin- day of the
anger of Je.hovah (xiii. 6).
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 (xiii. 3, 4).
Shall it not be in the day when I take from
rlittin their strength ? In that day he that --
N. 4] IMH'TKINK OF THK F.oRJ) 15
capeth shall come unto thee to the instructing of
thine ears. In that day shall thy mouth be opened
together with him that is escaped (xxiv. 25-27).
In that day will I cause a horn to JJTOW 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 & down im<>
hell (xxxi. IT)).
I will search for My flock in the day that he
shall be 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 (xxx vi. 38).
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 the.- 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, 1C, 18, 19).
Behold, it couieth. this day of which I have
spoken. It shall come to pass in that day that I
16 DOCTKIN'K OF THE LORD [x. 4
will give unto Gog a place for burial in the laud
of Israel, so Jhat 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
.lays(viii. 17, 19,26).
I am come to make thee understand what shall
l>efall 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 ;
;md 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] OOCTKINK OK 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 day 8. Thou shall arise inlo
thy lot at the eml of the days (xii. 4, 11, 13).
Tn Hosea :
I will make an end of the kingdom of thehou.se
i Israel. In that day I will break the bow of
Israel. Great shall be the day of Jezreel (i. 4,
o. 11).
In that day thou shall call Me, my Husband.
In that day I will make a covenant for them. In
that day I will hear (ii. 1C, 18, 21).
The sons of Israel shall return, ami seek Je-
hovah their God. and David their king, in the end
<.f .lays (iii. r,,.
Come, and let us return unto Jehovah ; after two
lays He will revive us ; in the third day He will
laise us up, and we shall live before Him(vi. 1, 2).
The days of visitation are come ; the days of
retribution are come (ix. 7 >.
I u Joel:
Alas for the day, for the day of Jehovah is at
hand, and as a laying waste from Shaddai shall
it come (\. 15).
a
lo DOCTHINK OK THK I.OK1> [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 ami
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 into darkness, and the irtoon into
blood, before the great and terrible day of Jehovah
is come (ii. 29, 31).
Behold, in those days, and hi that time, which
I will bring back, I will gather all nations. Tin-
day of Jehovah is near. It shall come to pass in
that day that the mountains shall drop new wiiu
(iii. 1, 2, 14, 18).
In Obadiah .
Shall I not in that day destroy the wise inun
out of Edom ? Neither shouldest thou have rt-
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, 1;")).
Ill Aii* :
He that is courageous in his heart shall fly-
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 oiu- <>i
>. 4] DOCTRINE OF THK LORD 19
darkness, and not of light. Shall not the day of
Jehovah be darkness, and not light ? even thick
larkness, and no brightness in it (v. 18. 20).
The songs of (he temple shall l>e howlings in
that day. In that day I will cause the sun to go
ilo-wn at noon ; and I will darken the earth in the
day of light. In that day shall the beautiful virgins
;unl the young men fault for thirst (viii. 3. '., lo|.
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, 18).
In M-icah :
In that day shall one latiu-m. Wf be utterly
laid waste (ii. 4).
In the end of days the moiuitaiii of the house of
Jehovah shall IKS established at the head of the
mountains. In that day will I gather her that
nalteth (iv. 1. 6).
In that day I will rut off thy horsos and thy
chariots (v. 10).
The day of thy watchmen, and thy \isitation,
oometh. The day is at hand for buildmg thy
walls. In that day he shall come even to thee
(vii. 4, 11, 12).
In Halxtkknk :
The vision is yet for an appointed time, and at
the end it shall speak ; though it tarry, wait for
20 DOCTRINE OK THK U>K1> [* 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).
1 n Zfjili <i a i<t h :
The day of Jehovah is at hand. In the day of
Ifln ivah's .sacrifice I will visit upon the princes,
and upon the king's sons. In that day there shall
IK- 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
i lav 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
shall thou not be ashamed for all thy works. In
that day it shall be said to Jerusalem, Fear thou
not. At that tune I will deal with thine oppressors.
At that time will I bring you in, and at that tiim
N. 4] 1XH-TK1NE OF THK LORD 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. 0, 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 lie a great mourning in Jerusalem (xii. 3, 4.
i, 8, !), 11).
In that day there shall le 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).
32 DOCTRINE OF THE LORD [jr. 4
Behold, the day of Jehovah coineth. 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 shiill Ix- known
unto Jehovah ; not day, nor night, at evening time
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 urn-. In that
day there shall be a great tuuiult 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 iu the house of Je-
hovah (xiv. 1, 4, (J-0, 13, 20. 21).
In Malacbi:
Who may abide the day of Hi roiuing, and
who shall stand when He appeareth ? They shall
lie Mine in. the day wherein ^1 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 (iii. 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 (Pa. Ixxii. 7, 8). (Besides other
places.)
N 5] DOCTRINE OF THK LORD '2'. ''>
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
the 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 Ije one and His name one, in which
the offshoot of Jehovah shall l)e 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 ne\y wine, in which living
waters shall go out from Jerusalem, in
which they shall look unto the God of Is-
rael, and many similar expressions, is meant
24 DOCTKIXK OK Tin: I.OKI> |_N. r>
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 l>e added some
which sjK-ak of the Lord's advent more
openly :
The Lord Himself shall give you a sign : Ik-hold
a virgin shall concern- and bear a Son. and shall
call His name GOK-WITH-I > (I*!, 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 IK- called Wonderful, Coun-
selor, God, Hero, Father of eternity, Prince of
peace. Of the increase of Hi* 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
co eternity (Isa. ix. o. 7j.
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
xpirit of counsel and might. Righteousness shall
be the girdle of His loins, and truth the girdle of
His reins. Then-fore it shall i-mne to pass in that
day, that the Root ci .1, *.>,,.. \\hi.-h standeth for an
N. 6] DOCTKIXK OK THK LORI) '^
ensign of the peoples, shall the nations seek, and
His rest shall be glory (Isa. xi. 1. 2, o, 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,
iii the tabernacle of David, judging and socking
judgment, and hasting righteousness (Isa. xvi.
1,5).
It shall be said in that day, Lo, this is our (iod ;
we have waited for Him that He may save us :
THIS is JEHOVAH ; we havewaited for Him, tfe will
rejoice and be glad in His salvation (Isa. xxv. 0).
The voice of one crying in the wilderness, 1'iv-
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 >lia!l
see it together. Behold, the LORD JCIIOVIH will
come in strength, and His arm shall rule tor 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 delightet.li. I
JEHOVAH have called Thee in righteousness, and
I will give Thee for a covenant to the in-ople, 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 JEHOVAH, this is My name, and My glory will
I not give to another (Isa. xlii. 1, 0-8).
26 DOCTRINE OF THE J.pKD [N. i!
Who hath believed our word, and to whom i-
the arm of Jehovah revealed ? He hath no font! ;
we have seen Him, but He hath no appearance.
He hath borne our diseases, and carried our griei*
[Isa. liii. 1. 2, 4, to end).
Who is this that cometh from Ednui, with
sprinkled garments from Bozrah, marching in tilt-
greatness (muttitudine) of His strength ? I tha r
speak in righteousness, great to save : for the day
of vengeance is hi Mine heart, and the year of My
redeemed is coine. So He became their Saviour
(Isa. Ixiii. 1, 4, 8).
Behold, the days come that I will raise up to
David a righteous offshoot, who shall reign a kini:.
and shall prosper, and shall execute judgment and
justice hi the earth : and this is His name whereby
they shall call Him, JEHOVAH OUR RKJHTEOUSM --
iJer. xxiii. 5, 6 ; xxxiii. 15, 16).
Rejoice greatly, O daughter of Zion ; shout, u
daughter of Jerusalem ; behold, thy King cometh
unto tliec. He is just and saved.* He shall speak
peace to the nations ; and His dominion shall b-
f nnii 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
lii the Apocalypse Jlevealed ( n. 612), it is " a Saviour ;"
in the Apocalypte Explained (n. 31 r ), it ia "just an<l
saving ;" but the Hebrew !s " saved," ai given here by
Swedenborg. [TK.]
X. ti] DOCTRINE OF THE LORD 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 \. 2, 4).
Behold, I send Mine Angel, who shall prepare
tin' way before Me, and the LORD whom ye seek
shall suddenly come to His temple, even the Angel
cf the covenant, whom ye have desired; behold,
H couieth; but who shall abide the day of His
coming? 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
u'iven Him dominion, and glory, and a kingdom,
that all peoples, nations, and languages may wor-
ship IIuii : 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. 13, 14, 27).
Seventy weeks an.- determined upon thy people,
and upo thy holy city, to consummate the trans-
, and to seal up the vision and the proph-
28 IMK THINK ()F THK LORD |_N. (i
ery, and to anoint the holy of holies. Know,
iherefore, and perceive, that from the going forth
:>f the word to restore and build Jerusalem, unto
Messiah th<- Prince, shall be seven weeks (Dan.
ix. 1M. -2. !.
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 tin-
days of the heavens (Ps. Ixxxix. 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 (Pn. 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,
imi THINK c.K THK LORD 39
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
fci-t (P*. viii. ">. t>).
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 tin- Mighty One of Jacob. Lo.
we heard of Him at Ephratah, we found Him in the
fields of the forest. We will enter into His taber-
mieles, 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 LI-MI- adduced, however, are
but, few.
7. That universal Holy Scripture has
l>een written solely about the Lord, Avill be
more fully evident from what follows, es-
]>erially from the things to be advanced in
the small work on The Holy Scripture. This
is the one only snuree 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 [K. 8
II.
ITS BEING SAID THAT THE LORD FUL-
FILLED ALL THINGS OF THE LAW, MEANS
THAT HE FULFILLED ALL THINGS OF
THE WOK I).
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 moaning 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 then- meant by " the
Law." T.he Law there means, in a restricted
N. g] DOCTK1NK OF THK 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 Lair !// ,->-
stricted sense are meant the ten com annul-
ments of the decalot/ni .
9. That by the Ltr in <i ///<// AW/.SV un-
meant (til thinys ivritten by Moses in 7t/x fir,-
books, is evident from the following ]a>-
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 John :
Philip said to Nathanael, We have found Hiui
of whom Moses in the Law and the Prophets did
write (i. 45).
In Matthew:
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 DOCTKINK 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 (iod
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. -
X. It] IMH-TKIjN'K OF THE LOKl>
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 ;
;is it is written in the Law of the Lord : Every
male that openeth the womb shall be^called holy
to the Lord ; and to offer a sacrifice, according to
t hat 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 that such
should be stoned (viii. 5).
The Law was given by Moses (i. 17).
From these passages it appears that wln-tv
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. 1 ;
Luke xx. 28, 37 ; John iii. 14 ; vii. 19, 61 ; viii. 17 ;
.xix. 7.)
Many things that were commanded also, are
called by Moses " the Law," as :
3
34 DOCTRINE OF THE LORD [x. )
Concerning the burnt-offerings (Lev. vi. 9 ; vu
87,.
Concerning the sacrifices (Let. vi. 25; vii. 1-11).
Concerning the meat-offering (Lev. vi. 14).
Concerning leprosy (Lev. xiv. 2).
Concerning jealousy (Num. v. 20, 30).
Concerning the Naziriteship (Num. vi. 13, 21).
And Moses himself calls his books '-'the
Law :"-
Moses wrote this Law, and delivered it to the
priests, the sons of Levi, who bare the ark of the
covenant of Jehovah ; and he said to them, Take
the Book of this Law, and put it at the side of the
ark of the covenant of Jehovah (Deut. xxri. 9,
11, 26).
It was placed at the side, because within
thf ark were the tables of stone, which in
a restricted sense are the Law. Afterwards
the lx)oks of Moses are called "The Book
of the Law :"
And Hilkiah the high priest said unto Shaphan
the scribe, I have found the Book of the Law in
the house of Jehovah. And when the king had
neard the words of the Book of the Law, he rent
his garments (2 Kings xxii. 8, 11 ; xxiii. 24).
X. Ill] DOCTRINE OF THE LOK1> .'J5
10. That Inj " the Law," in the widest
ttftijit'.ni'f. in cii.it f U t/ihif/s nf f/tf; Word, is
evident from these passages :
.It-Mis said. Is it not written in your Law, I
said, Ye are gods ? (John x. 34). (This is written
in I 'ft. Ixxxii. 6.1
The multitude answered Him, We have heard
out <>f the Law, that the Christ ahideth forever
(John xii. 34 ; . (This is written in Ps. Ixxxix. 2!> ;
ex. 4 : and in Dan. vii. 11, 14.)
That the word might IK; fulfilled that is written
in their Law, They hated Me without a cause
(John xv. 25). (This is written in Ps. xxxv. 19.)
The Pharisees said, Have any of the rulers he-
lieved on Him ? But this multitude thatknoweth
not the Law are cursed (John vii. 48, 49).
It is easier for heaven and earth to pass than for
one tittle of the Law to fall (Luke xvi. 17,. (Here
"the Law' 1 means all Holy Scripture.)
11. That the statement that the Lord ful-
filled all things of the Law means that He
fulfilled all things of the Word, is evident
from passages where it is said that the
Scripture was fulfilled by Him, and that all
things were consummated : as from the fol-
lowing :
36 DOCTRINE OF THE LORD i'X. 11
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 testily of Me
( John v. 39).
That the Scripture may IK- 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 doin-
that the Scriptures of the Prophets might be ful-
filled ( Matt. xxvi. 52, 64, 6fl).
The Son of Man goeth as it is written of Him,
that the Scriptures be fulfilled (Mark xiv. 21, 49).
X. ll] DOCTRINE OF THE I.OKD .S7
Thus the Scripture was fulfilled which saith, He
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. 36, 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
the 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. ( ) fools, and slow of
heart to believe all that the prophets have spoken !
.38 DOi'TKINK OF THK 1.OKI [N. 11
Ought not the Christ to suffer these things, and to
enter into His glory " And U'ginning ;it Moses
and all the Prophets, He expounded unto them in
;ill the Scriptures the things concerning Himself
\Lake xxiv. 25-27).
Jesus said to His disciples, These are the words
which I spake unto you while I was yet with you,
I hat 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 nuii-t-rsiil, us
/Hirtirular is of general. The veriest singulars are the
most absolute ones, the most singular or individually
distinct of all. [Tit.]
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
HlS HUM AX ; AXD THE PASSION OF
THE CROSS WAS THE FINAL COMBAT.
WHEREBY HE FULLY CONQUERED THK
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 has 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
time 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 DOCTRINK UF THE LORi> [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; andiufceiv. 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. 3&-4G. 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.)
X. 12] DOCTRIXK OF THK 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 Jnltn :
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 tin-
cross was at hand.
The prince of this world is judged (\\ i. 1 1 >.
Be of good cheer, I have overcome the world
(xvi. 33).
In Luke :
.Jesus said, I In-held Satan as lightning fall from
heaven (x. 18).
The " world," the " prince, of the world,' 1
" 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 Ird's temptations or combats, see
the small work on '/'//, \rti- Jerusalem and its HtMrenly
/XxXrine, published in London (n. 201 and 302). And con-
cerning temptations in general (n. 187-200).
i2 DOCTRINE OF THK LORD [V. 13
When Judas was gone out, Jesus said, Now is
the Son of Man glorified, and God is glorified in
Him ; if God be glorified in Him, God will als"
glorify Him in Himself, and will straightway srl< >-
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 niu-r
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 th.-
hells, which were then infesting every man
that came into the world and that went out
of the world ; and that He thereby became
-V 14j I>0( THINK OF THE I. OKI) 4M
Kighteousness, and saved meu, who other-
' wise could not have been saved, is foretold
in many passages in the Prophets, of which
only a few shall be adduced. [ii] In
In'ji.ia h :
Who is this that coiueth from Edom, with
sprinkled garments from Bnzrah ; this that is glo-
rious in His apparel, marching in the greatness of
His strength? I that speak in righteousness,
mighty to 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 them 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
;irm brought salvation unto Me; and I brought
down their victory to the earth. He said, Lo,
'hey 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" in which
He was " glorious/' and which was " red,"
44 DOCTKINK OF THE LOK1) [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 brought salvation unto
Him ; and His righteousness, it upheld Him ; there-
fore He put on righteousness as a coat of mail, and
K. 14] DOCTRINE OK THE hORD 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 He was in the
world. That He fought 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 the hells, and His
victory over them, are described by its being
40 DOCTKINE OF THE LOKD [x. 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 youiig men shall fall in the streets, and
all the men of war shall be cut off in that day
(xlix. 26).
In Jwl :
Jehovah hath tittered His voice before His
army ; the day of Jehovah is great and very ter-
rible ; who therefore can endure it? (ii. 11).
In Z''ji!uniiiiJi :
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, lti>.
N. 14] DOCTK1NK OF THii LORD 47
In Zeckarlak :
Jehovah shall go forth, aud 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 day there shall not be light
and brightness. And Jehovah shall be king over
;ill the earth ; in that day there shall be one Je-
iinvuh. and His name one (xiv. 3-0, 9).
These passages also treat of the Lord's com-
Utts. "' That day" means His advent. The
Mount of Olives that was before the faces
of Jerusalem, was where the Lord was
Avoiit to tarry. (See Mark xiii. 3 ; xiv. 26 ;
Lnkf xxi. 37; xxii. 39; John viii. 1; and
elsewhere.) [0] In J)<iri>/ :
The cords of death compassed me about, the
cords of hell encompassed me, the snares of death
;"ir-(ulied 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
them that they shall not be able to rise. Thou
hast girded me with strength unto the war. and
48 DOCTRINE OF THE LORD [N. H
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'' thot
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, " Thoii wilt make me the
head of the nations ; a people that have not
known shall serve me" (verse 43). [7] In
J>'u-id, again:
Gird Thy sword upon Thy thigh, O Mighty <-ne
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 anoint* 1 ;!
Thee (Ps. xlv. 3, 6-7).
These words 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] I>OCTRIKK OF THK LORI) 49
thj salvation of the faithful by Him. Tn
David :
A fire shall go before Him, it shall burn up
His enemies round about ; the earth shall see and
<hall 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-<>).
This Psalm likewise treats of the Lord, and
of the like things. [8] Tn Dnr'ul:
Jehovah said unto my Lord, Sit Thou at My
right hand until I make Thine enemies Thy foot-
stool ; rule 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
bodies, He hath smitten the head over much land
(Ps. ex. 1, 2, 5, 6).
That these words are said of the Lord, is
evident from His own words in Matt. xxii.
44; Mark xii. 36; and Luke xx. 42. To
"sit at the right hand," signifies omnipo-
tence ; the " enemies" signify the hells ;
" kings," those there who are in falsities of
evil. To "make them His footstool," (l smite
4
50 TMMTK.NK ,,K THM I.oKl. [ N . U
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 MAX OF WAKS (Isa.
xlii. 13) ; THE KING OF GLORY, JEHOVAH
STRONG AXD 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. I.
[1O] 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
N. 14] DorTKIXK <>F THK LORD .51
Jehovah oometh to judge the earth ; He shall
judge the world iu righteousTiess, and the people in
truth (Pa. 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 THK 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 coin-
loat, 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
Lnrd'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 filJ
pages.
X-. lf>] DOCTBINK OK THK I.OKD 53
IV.
BY THK PASSION- OK THK OKOSS THK LORD
DID MOT TAKK AWAY SlNS, BUT HORK
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,
boiv. 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:
liehold the Lamb of God, that taketh away the
sins of the world ( John i. 29) ;
and by the Lord's words in Jsit'uth:
1 It" ; 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 DOCTRINE OF THK LORD [v }:,
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 sin^ i>t
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 th^
Jews to treat Him as they had treated the
X. In] IKMrj'KINK 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
iu 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-
iiii, r passages :
Jo.us said, A prophet is not without honor, save
in his own country, and in his own house (Matt.
xiii. 57 ; 3farfc vi. 4 ; Luke iv. 24).
Jesus said, It cannot be that a prophet i>erish
nut 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
(Lw vii. 1G).
56 DWTRIXK OF TIIK LOKP [X. 15
That a prophet should be raised up out ->f the
midst of their brethren, whose words they -shall
obey (Deut. xviii. Io_i9).
That the prophets litlderWettt similar treat-
ment, is evident from the things which fol-
low. [4] In order tliat lie might represent
the state of the church, the prophet Isaiah
was commanded
To loose the sackcloth from off his loins, antl
to put off the shoe from his foot, and to walk
naked and barefoot three years, for a sign and a
wonder (Jsa. xx. 2. 3).
In order that he might represent the store
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 (Je r. xiii.
1-7).
The same prophet represented the state of
the church l>y
His nut i;ikinir a wife in that place, i)ur enter-
ing into the house of mourning, neither going away
N. 15] DOCTRINK OF THE LORD 57
in lament, nor entering into the house of feasting
(Jer. xvi. 2, 6, 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 bum 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
hind 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 he 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.
xii 3-7, 11).
5JS DOCTKINK OF THK I.nKP [\. K>
[<] 111 order that he might represent the
v state of the church, the prophet Hosea was
commanded
To take to himself a harlot-for a wife ; and lu-
te >ok her, and she bare him three sons, one of
whom he called "Jezreel;' 1 the second, "That
hath not obtained mercy ;" and the third, " Ifot
my people" (Uos. 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,
i tn 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.
And also that he should make for himself a barley
cake with the dung of man ; and because he
N. 15] DOCTR1NK OK THE LORD 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 fur 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 of hair
(Ze.ch. 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 represents
GO DOCTRINl. (>K THE LORD [N. ir>
the one represents the other, because thr
church is from the Word, and is according
t> the reception of it in life and faith.
Therefore prophets, wherever mentioned in
1 Kith Testaments, signify the doctrine of the
church from the Word ; and by the Lord, a^
the Grand Prophet, is signified the church
itself, and the Word itself.
16. The state of the church from the
Word 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
artli, and that so he was for a portent to the
house of Israel, and also said, I am your portent
(Ezek. xii. C, 11).
[2] That this was for them to bear iniqui-
ties, is plainly evident in Ezekid, where
X. l;j DOCTRINE OF THK LOKD 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 tliou shall lie upon it,
thou shalt bear their iniquity. For I have laid
ujxm thee the years of their iniquity, according to
:hc 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,
tlmu shalt lie upon thy right side, so that thou bear
ih<- iniquity of the house of Judah forty days
(Kztk. h. 4-).
[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 broad among the nations whither I
will drive them. Behold, I will break the staff of
02 DOCTRINE OK THE LORD f\. 16
bread in Jerusalem, that they may lack bread ami
water, and be desolate a man and his brother, and
consume away for their iniquity (verses 13, 10. 17).
[4] So when the sum* 1 prophet showed him-
self, and said,
Behold, I am your portent, it is added, as I hav
done, so shall it be done unto them (Ezek. xii. ft,
11).
The meaning is therefore the same where,
it is said of the Lord :
He hath borne <>ur diseases, and carried our
sorrows : Jehovah hath made to light on Him flu-
iniquities of us all ; by His knowledge hath He jus-
tified many, in that He hath borne their iniquities
(Isa. I'm. 4, fi, 11) ;
where, in this whole chapter, tin- 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 ami
condemned by the chief priests ami eld*-i> :
X. lt!j POCTKIXK OF THE LORD 63
that 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
xiiider-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,
tor Judas represented that nation. That
lit \vas 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,
ull 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-
ment^ and cast lots for His under-vesture,
64 DOCTRINE OF THE LORD [x. 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
is signified the church ; for by
H. 16] DOCTRINE OK THK LORD f>5
" Son of man'" is signified the truth of the
church, thus the Word. It, 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 (rod, will be seen in what follows ;
for "the Son of man" signifies the Lord in
respect to the Word.
17. Something shall now be said of what
is meant by taking away sins. To take
away sins means th- 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 DOCTRINE 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, th.t
sins cannot be taken away from a man ex-
cept by actual repentance, which consists in
his seeing his sins, imploring the Lord's
help, and desisting from them ? To see,
believe, and teach otherwise, is not from
N. 17] DOCTRINE OF THK LORD 67
the Word, nor from sound reason, but from
cupidity and a depraved will, which are
proper to man, and from this comes the
debasement of his intelligence.
V.
THE IMPUTATION OK THK LORD'S MERIT
IS NOTHING BUT THE REMISSION OF
SINS AFTER REPENTAN< K.
18. It is believed in the church that the
Lord was sent by the Father to make an
atonement for the human race, and that this
was 'effected by His fulfilling the law, and
by the passion of the cross ; and that in this
way He took away condemnation, and made
satisfaction ; and that without this expia-
tion, satisfaction, and propitiation, the hu-
man race would have perished in eternal
death, and this on account of justice which
by some is called vengeful justice. It is
true that without the Lord's advent all in
f
08 DOCTRINE OF THE LORD [N. 18
the world would have perished ; but how
it is to be understood that the Lord fulfilled
all things of the law, and why He suffered
the cross, may be seen above, in chapters II.
and III., which show that it was not on ac-
count of any vengeful justice, l>ecause this
is not a Divine attribute. Divine attributes
are justice, love, mercy, and good ; and God
is justice itself, love itself, mercy itself, and
good itself; and where these are, there is
not anything of vengeance, and therefore
no vengeful justice. [2] As the fulfilling
of the law, and the passion of the cross,
have hitherto been understood by many to
mean that by these two things the Lord
made satisfaction for mankind, and 1;ook
away the condemnation that had been fore-
seen or appointed, there has followed from
the connection, and also from the principle
that man is saved by mere faith that it is
so, the dogma of the imputation of the
Lord's merit by our receiving, as for satis-
faction, these two things that belong to His
merit. But this dogma is refuted by what
X. 18] !><>< TItlXK OF THK I.OKI) 69
has IKVU said about the fulfilling of the law
by the Lord, and al>out His passion of the
cross. At the same time we can see that
the imputation of merit is a phrase "desti-
tute of meaning, unless there is meant by
it the remission of sins after repentance.
For nothing of the Lord can be imputed to
man ; but salvation can be awarded him by
the Lord after lie has performed repentance,
that is, after he has seen and acknowledged
his sins, and has then desisted from them,
and this from the Lord. Then is salvation
awarded him : not that he is saved by his
o\vn merit or righteousness, but by the Lord.
who alone has fought and conquered the
hells, and who alone still fights for man, and
conquers the hells for him. [3] These
things are the Lord's merit and righteous-
ness, and they never can be imputed to man ;
for if they were, the Lord's merit and right-
eousness would l)e imputed to man as if
they were his ; and this is never done, nor
ran l>e done. If imputation were possible,
an impenitent and wicked man could im-
70 DOCTRINE OF THE LORD [x. 18
pute the Lord's merit to himself, and so
think himsell justified, and yet this would
be to defile what is holy with things pro-
fane, and to profane the Lord's name ; for
it would be to keep the thought fixed on
the Lord, and the will in hell, and yet the
will is the whole man. There is a faith
of God, and a faith of man ; those have the
faith of God who perform repentance ; and
those the faith of man who do not perform
repentance, and yet think of imputation ;
and the faith of God is a living faith, and the
faith of man is a dead faith. [4] That the
Lord Himself, and His disciples, preached
repentance and the remission of sins, is evi-
dent from the following passages :
Jesus began to preach, and to say, Repent, for
the kingdom of the heavens is at hand (Matt. iv. 17).
John said, Bring forth fruits worthy of repent-
ance ; and now is the axe laid to the root of tin-
trees ; every tree that bringeth not forth good
fruit is hewn down, and cast into the fire (Luke
in. 8, 9).
Jesus said, Except, ye repent, ye shall all perish
(Luke xiii. 3, 5).
X. 18] DOCTKINE OF THE LORD 71
Jesus, preaching the Gospel of the kingdom of
God, said, The time is fulfilled, and the kingdom
of God is at hand ; repent ye, and believe the
Gospel (Mark i. 14, 15).
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 :
lie came unto Hie own, but His own received
Him not ; but to as many as received Him to them
I le power to become the sons of God, even to
them that believe in His name ; who were born,
not of bloods, nor of tin- will of the flesh, nor of
the will of man, but of God (i. 11-13).
By " His own," are meant those who were
then of the church, where was the Word;
72 DOCTRINE OF THK LORD [x. ]H
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. 1] DOCTFIXE OK THK I.oKI* 73
VI.
THE LORD ix RESPECT TO THE DIVIXE
HUMAX IS PALLED THE SON OF GOD ;
AXD IX RESPECT TO THE WORD, THE
SON OK MAX.
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
l)elief has been universally received, and
as it relates 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
;ui y one who thinks about it from the under-
standing must needs say to himself, This
transcends my understanding; but still I
say it because others say it, and I l>elieve
it l>ecause others believe it. Be it known,
then, that there is no Son from eternity;
but that the Lord is from eternity. When
74 DOCTRINK OF THK LORD [. 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
(kKl.
[2 j That i he 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 ail highly favored, the Lord is withthee,
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
!K'. 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 shall call
His name Jesus. He shall be great, and shall be
called THE SON OK THK MOST IIx;n. 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 tliof. \v1n-n-fon- also that HOLT THING
N. 19] DOCTRINE OF THE LORD 75
which shall be born of thee shall be called THK
SON OF GOD (i. 26-36).
It is here said, " thou shalt conceive and
bear a Son ; He shall be great, and shall
l>e called THE Sox OF THE MOST HIGH ;"
and further, "that holy thing which shall
be born of thee shall be called THE Sox
or 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
Gbd." [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 Gon-wmi-rs (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 ( Jod.
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 :
and His name shall be called Wonderful, Coun T
selor, God, Hero, FATHER OF KTEKNITY, Prince of
peace (ix. 6).
76 DOCTRINE OF THE LORD [N. 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 Sou 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, 3,,.
[5] In David :
I will make an announcement concerning a stat-
ute, Jehovah hath said, Thou art My Son ; this
day have I begotten Thee. Kiss the Son, lest He
be angry, and ye perish in the way (P*. 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. lixxix. 25-27).
X. iy] D0< THINE OF THE LOR1> 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 Avho is the Son of God. [7] And so
in other places, where He is called
A rod out of the stem of Jesse (Isa. 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 (Ps. 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
THE CHRIST, THE SON OF THE LIVING Gon (vi. 69).
In the same Evangelist :
Thou art THE CHKIST THE SON OF GOD, who
should come into the world (xi. 27).
78 DOCTRINE OF THE LORD [v. 19
In Matthew :
The chief priest asked Jesus whether He was
THE CHRIST THE SON OF GOD. Jesus said, I ain
(xxvi. 63, 64 ; Mark xiv. 62).
In John :
These things are written, that ye might l>e-
lieve that Jesus is THE CHRIST THE SON OF Gon
(xx. 31 ; also Nark i. 1).
" Christ" is a Greek word, and means ' thf
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 \. 41).
And in another place:
The woman said, I know that MESSIAS cometh.
who is called CHRIST (iv. 26).
[0] 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- 193 DOCTKIXE OF THK J.OKD 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 :
Tliis is MY BKLOVKD SON, in whom I am well
pleased (Matt. Hi. 17 ; Mark i. 11 ; Luke iii. 22).
For it was His Human that was baptized.
And when He was transfigured :
This is MY BELOVED Sox, 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. .".4.
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 [tf. 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 iiixliinnire, to set up, not originally, but in res-
toration and repair. See Translator's Prefatory Notes,
p. v. [TK.]
N. 2l] DOCTRINK OF THK LORI) 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
( iod 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
with 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
82 DOCTRINE OF THK LORD
things, behold, an angel of the Lord appeared unto
him in a dream, saying, Joseph, thou son of David,
fear not to take unto thee Mary thy betrothed,
for that which is begotten (nntus) in her is of the
Holy Spirit. And she shall bring forth a son, and
thou shaltcall 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-born son; and he called His name Jesus
(i. 18-25).
From these words, and from those written
in Luke concerning the Lord's nativity, a.nd
from others adduced above, it is evident
that the " Son of God'' is Jesus conceived
of Jehovah the Father, and born of th-
virgin Mary, of whom all the Prophets and
the Law prophesied until John.
22. He who knows what in the Lord is
called " the Son of God," and what iii 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. 22J IHM THINK (IF THK I,ORI) 83
a nil 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,"
ami --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, Eedeemer, everywhere
according to the subject that is being
treated of. And the same in the Word of
the New Testament, where He is named
84 DOCTRINE OF THE LOUD [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 evidentfrom what now follows.
24. That the Lord is called " the Son <>f
mari j when His pass-ion 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, 10; 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 rise again (Luke xxiv. G, 7).
The reason the Lord then called Himself
'' the Son of man," is that He suffered Him-
self to Ix? treated in the same way as they
had treated the Word, as has l>een shown
above very fully.
25. That the Lord w 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 He sit upon the throne of His glory,
and He shall set the sheep on His right hand,
and 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
(Luke xxi. 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 l>elieve 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] DOCTRINE OF THK LORD 87
he that believeth in Him is not judged ; but lie
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
easts 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
man" when His advent is treated of, is evi-
dent from these passages :
The disciples 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 the Son of man, and they shall see the Son of
man coming in the clouds of heaven with power
and glory {Matt. xxiv. 3, 30 ; Mark xiii. 26 ; Luke
xxi. 27).
88 DOCTKINK OK THK I.(K1> [x. 2f>
" The consummation of the age," means the
uist 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 Ifnin'c! :
I saw and behold one like the Son of man came
with clouds of the heavens (vii. 13).
In the Revelation :
Behold, He couieth with clouds, and every eye
shall see Him (i. 7).
This also is said of the Son of man, as is
evident from verse ].'!.
I saw and behold a white cloud, and upon the
cloud one sat like unto the Son of man (x<v. 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,
X. 26] IMHTKfXK OK THK l.ol!l> 89
Hereafter shall ye see the Son of man sitting ;it
the right hand of power, and coming in theclonds
of heaven (Matt. xxvi. 63, 64).
Here He first Confessed that He was tin-
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 had not then conquered hell and glori-
fied His Human. (What is signified by sit-
ting upon the clouds of heaven, and coining
in glory, has been set forth in the work on
J I !<!, ! /i a ml If ell, n. 1.)
27. That the Lord is called " thr Son of
//nnr when Redemption, Salvation^ Refor-
iimtion, <ni(l Regeneration un- tn'<ttf<l of, is
evident from these passages :
The Son of man came to give His life a redemp-
tion for many (Matt. xx. 28 ; Mark x. 4-~>).
* See the foot-note on p. 80
90 DOCTRIXE OF THE LORI) [x. -_>7
The Son of man is come to save, and not to <!-
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. 3").
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 \. 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 efouato, is the authority, command,
and power that is exercised by a ruler. [TR.]
N. 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
53).
' 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 signified 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 hate not where to lay His head
(Matt. 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 [N. 27
the Revelation also " the Son of man" means
the Lord in respect to the Word :
In the midst of the seven lampstands 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 D<n-i>/ .
Let Thy hand be upon the man of Thy right
hand, upon the Son of man whom Thou hast made
strong for Thyself : so will not we go back from
Thee ; quicken us (Ps. Ixxx. 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 fiilfilled 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] UOCTK1NK OF THK LOKJ) 93
28. Tlint ' '/"' tint nf in tin' 1 tirjnifies the,
Lord in ri'siii-i-t t,, t)if Won/, inix tin' rrtisnn
irh// tilt* ]>n>i>]ii't* <!/>;<> iri'i-i' railed SOUS of
num. 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 t/if \Vord ; and, when predicated of
the Lord, " prophet" means the Word itself.
That the prophet Daniel is called "son
of man" may be seen in J) n. 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 JLORD [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, 11,10; 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 DlVINE THAT WAS IX HlM-
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
M. 21>] DOCTRINK OF THK UKI> 05
of the manhood into God ; one altogether, by
unity of iMjrson ; for as the reasonable soul and
flesh is one man, so God and iuan is one Christ.
These words are taken from the doe1.rin-
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 l>e explained in
its own chapter. From these words it is
quite evident that, it is in accordance with
the faith of t/i-e Christum 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 lie
admitted by every one who reads what is
cited above (n 9, 21) from two of the evan-
gelists (namely, Luke i. 20-35, and Matt. i.
no r
DOCTRINE OF THE LORD [x. 30
Jehovah the Father, and born of the virgin
Mary, in time, as has been shown above.
[2] That the Lord from eternity is Jehovah
Himself, is evident from many passages in
the Word, of which at present there shnll
be adduced only these few :
It shall be said in that day, THIS is OITR GOD ;
we have waited for Him that He may deliver us ;
THIS is JEHOVAH, we have waited for Him ; we
will rejoice and be glad in His salvation (Isa.
xxv. 9).
From these words it is evident that Jeho-
vah God Himself was awaited.
The voice of one crying in the wilderness,
Prepare ye the way of JEHOVAH, make plain in
the solitude a path for OCR GOD. The glory of
JEHOVAH shall be revealed, and all flesh shall see
it together. Behold, THE LORD JEHOVIH shall
come in strength (Isa. xl. 3, 5, 10 ; Matt. iii. 3 ;
Mark i. 3 ; Luke iii. 4).
Here, too, the Lord is called Jehovah, who
should come. [3]
I Jehovah will give thee for a covenant to the
people, for a light of the nations. I Jehovah, this
2s. 3t>] LMM;TKINK OK THK j.oi:i> 99
is My name; and My glory will I not give to.
in 11 t her (/so. xlii. (J-8).
A covenant to the people," ami "a light
ut rhe nations/' is the Lord ;is to tin- Hu-
niiin ; and as this is from .lehovah, and lias
become one with Jehovah, it is said, / /<--
tntrftJi, tJi-ix /x J/// HtiHH', <nnl Mif ;//<>/>/ /rill
J not f/ii'f fit Kitof/n'r, tliat is, not to another
tlian Hiin,self. To give glory, means to glo-
rify, or to unite to Himself. [4]
THK Loin, -vvlioin yo seek, shall suddi-nly cuin-
Rj Hi- tfiiii.li- (.Ve/. iii. 1).
l.y the " temple" is meant the temple of His
Uody (John ii. 19, 21).
THK DAY-SFKiMi KUOM ON jiKin luith visited us
(Luke i. 78).
" The day-spring from on high" also is Je^
hovah. or the Lord from eternity.
From what has been said it is evident that
by the Lord from eternity is meant His Di-
vine a Quo,* which in the Word is " Jelio-
* Literally, the IMvine from which ; that is, the I>iTine
which is th source. [Tu.l
9G DOCTRINE OP THE LORD [N. 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 FatTier 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 unition
wiis 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
t Divine in Himself.
iv. He made Divine the Human by means
of temptations admitted into Himself.
r
K. 29] DOCTK1XK OK TJIK LORI) 97
v. The full imition 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 Sou
of God.
vii. That tlms God became Man, as in
first principles, so also in ultimates.
30. i. TJiat the Lord from eternity is
.! homli, is known from the Word ; for the
Lord said to the Jews,
Verily I say unto you, before Abraham was, I
am (John viii. 58).
And He says in another place.
Glorify Thou Me, (> Father, with the glory
which I had with Thee before the world was
(John mil ).
Jiy this is meant the Lord from eternity,
and not a Son from eternity ; for " the
Son'' is His Human that was conceived of
100 DOCTRIXE OF THE LORD [x. 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 from eternity, <>, . I, -
hovah, assumed the Human to sace ine-n, 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 f rorn the Father, and am come into
the world (John xvi. 28).
I went out and am come from God ; neither came
I <.f Myself, but He sent Me (Jukn 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 duwn from
N. 31] DOCTRINE OF THE 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 Hun>u //
Divine 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 this was done by 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 tJi e
Human, as the soul does t/t rouyh the body :
The Son can do nothing from Himself, but what
He seeth the Father doing (John v. 19).
102 JMM TKINK of JHK I, OKI)
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.
40).
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 rvi. 32).
[3] 3. That, the Divine and limn mi 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. 20).
Now they have known that all things which
Thou hast given Me, are of Thee (John xvii. 7).
[4] 4. That the Divine watt united to the
Human, and the Human to the Divine:
N. 8-2] DOCTRINE OF THK LoKI> 103
It ye had known Me ye would have knowli My
Father also ; and ye have seen Him. He said to
Philip, who desired to see the Father, Have I been
so longtime with you. and yet hast thou not known
Me, Philip? He that hath seen Me, hath seen the
Father. Believest thou not that I am in the Father,
;md the Father in Me ? Believe Me, that I am in
the Father, and the Father in M<- (John xiv. 7-11).
If I do not the works of My Father, believe
Me not ; hut if I do, believe the works ; that y
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. 15).
All Mine are Thine, and Thine are Mine (John
xvii. 10).
Thou hast given the Son power (putentas) over
all flesh (John xvii. 2).
All power (potestas) is given unto Me in heaven
and on earth (Matt, xxviil. 18).
104 DOCTKIXK OF THE LOKl) [if. $2
[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. 46).
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 Hiui that scat
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. 40).
Ye have not heard the Father's voice at any
time, nor seen His shape (John v. 37).
N. 32] IlOCTKIXK OK THK U>1{1> 105
[d] 6. .As tin' Lnrd made, His
/>!rhn- from tin- l>iinti* t in Himself, <nnl
">i tJn> Human v'.v to be apprmtcliril, n<l is
the Son of God, we must pi/ f our faitii ///
flu' Lord, who in Imtli FiifJicr n<l Sun. This
is evident from these passages :
Jesus said. As many as received Him, to them
gave He power (potestas) to be tlie sons nf (i<>d.
even to them Miat iH-lieve ITI His name (John i.
12).
That, whosoever believeth in Him should not
jierish, but have eternal life (John iii. lo).
God so loved the world that He gave His Only-
liegotten Son. that whosoever believeth in Him
should have eternal life (John iii. 1<>).
He that believeth in the Son is not. judged : but
he that believeth not hath been judged already.
because he hath not believed in the name of the
Only-begotten Son of God (John iii. 18).
He that believeth in the Son hath eternal life :
but he that believeth not the Son, shall not ><
life, but the wrath of God abideth on him (John
iii. 36).
The bread of God is He thatcoineth down from
heaven, and giveth life unto the world. He that
fometh to Me shal never hunger, and he that be-
lieveth in Me shall never thirst. (John vi. 33, 3/i).
l(Mi JJOCTK13STK OF THK I.OKU \. : ._
This is the will of Him that sent-Me, that every
one who seeth the Son. and believeth in Him. may
have eternal life, ami. 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 (Jo/mvi. 28. :.".)).
Verily I say unto yon, He that believeth m Me
hath eternal life (John vi. 47).
Jesus cried, saying, If any one 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 (John vii. 37, 38.)
I'nless ye believe that T 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 Mi
shall never die (John xi. 25, 20).
Jesus said, I ain come a light into the world,
that whosoever believeth in Me should not abide
in darkness (John xii. 40 ; viii. 12).
While ye have the light, believe in the light,
that ye may become sons of light (John xii. 3(5).
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] IMH TKJNK OF THE LOKD 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, f>).
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
i oiiieth unto the Father but by Me (John xiv. (!)
[T] In these and all other passages where
' the Father' 1 is mentioned, there is meant
! he 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 from approaching
the Father only, and thereby in thought,
faith, and thence in worship, separating
the Father from the Lord in whom the
Father is, after the Lord had taught, that
Hi' and the Father are one; that the Fa-
ther is in Him, and He in the Father ; that
all should abide in Him; and that no one
cniueth tothe Father but, by Him, He taught
108 DOCTRINE OF THE LORD [x. 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 ; arid, 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,
lias a tendency to the human form.*
33. iv. That the Lord made His J//i/<ni
Divine by means of temptations adim'tfeif
into Himself, and by means of coittiintn/
victories in them, has been treated of above,
n. 1214 ; to which shall l>e added only
this: Temptations are nothing but coni-
* That angels are human forms, and that everything
Divine lias a tendency to the ham an form, maybe seen
in the work on Heaven and Hell (n. 7:i 77. 453-460), and
more fully in the works which follow this present one,
which will be from Angelic Wisdom concerning the Lord.
N. 33] 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 why 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 LOUD [jf. 33
and went out of it. The cause of so liigh
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.
I lence 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 er 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-
VS. 38] DOCTRINE OF THE LORD 111
lows. [5] That by means of these corn-
hats 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, anil 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
dxiii. 4, 0, 8). This chapter treats of the Lord's
combat*.
Also from this passage in David :
Lift up your heads, ye gates ; and be ye lifted
up. y.- 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 a Hero of war
(/'.s. xxiv. 7, 8).
These words also treat of the Lord.
34. v. That tin: full iniitinn of the 1 Urine.
n> id the Human in the Lord was effected by
means of the pa^inn of the cross, which icas
f/tr I'ist temptation, has been established
above in its proper cliapter, where it has
been shown that the Lord came into the
112 DOCTRINE OF THE LORD [N. 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
(iod as to both the Divine and the Human.
And therefore in many passages in the Word
He is called Jehovah, God, and the Holy
( hie of Israel the Redeemer, Saviour, and
Former. [2] As in the following :
Mary said. My soul doth magnify THK LOKI>. and
my spirit, hath exulted in GOD MY SAVIOITR (Luke
I 46, 47).
The angel said to the shepherds, Behold, I bring
you good tidings of great joy, which shall be to all
people ; that there is born this day, in the i-ity of
David, a JSaviour. 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 Got! will help thee, and thy Redeemer
is the Holy <>ne of Israel (Inn. xli. 14).
K. 34] T>0< TRIXE OF THK I.(tRI) ll.'>
Thus salt!) Jehovah thy Creator, Jacob ; and
thy Former, X) Israel : for I have redeemed thee.
I am Jehovah thy (;<..]. the Holy One of Israel,
thy Saviour (Isa. xliii. 1. 3).
Thus saith Jehovah your Redeemer, the Holy
One of Israel : I am Jehovah your Holy One, the
Creator of Israel, yonr King (Isa. xliii. 14, 15).
Thus saith Jehovah, the Holy One of Israel, and
his Former (Isa. xlv. 11).
Thus 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. -2i>\.
Then shall the Redeemer come to Zion (Isa.
lix. 20).
That thou uiayest know that I Jehovah am thy
Saviour and thy Redeemer, the Mighty One of
Jacob (Isa. Ix. Hi).
Jehovah thy Former from the womb (Isa. xlix.
6).
Jehovah my Rock, and my Redeemer (Ps. xix.
14).
They remembered that ( Jod was their Rock, and
the High God their Redeemer (Ps. Ixxviii. 36).
Thus saith Jehovah thy Redeemer, and thy
Former from the womb (Isa. xliv. 24).
As for our Redeemer. Jehovah of Armies is His
name, the Holy One of Israel (Isa. xlvii. 4).
8
114 DOCTKINK OF THK 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 Annies
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 uiy salvation, my Saviour (2 Sam. xxii. 2, 8).
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 ain 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 Saviour, there is none besides
Me (laa. xlv. 21).
I am Jehovah thy God, and thou shall know no
God but Me, and besides Me there is no Saviour
(llos. xiii. 4).
N. 34] DO< TKIXK OF THK LORD 115
A in not I Jehovah, and there is no other God
besides Me ; a just God and a Saviour, there IK
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, 22).
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. 6).
[tf] 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-
foriner and Regenerator), are not two, but
one. For not only is mention made of Je-
hovah, God, and the Holy One of Israel
llif Redeemer and Saviour, hut 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
11(5 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. Arid 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).
X. 341 DOf'TRlNK OF THK LOR1> 117
God and the God of Israel the Saviour and Re-
deemer (Luke \. 47; Isa. xlv. 15; liv. ."> ; Ps.
lviii. 35).
Jehovah the Holy One of Israel the Saviour and
:ner (Isa. xli. 14 ; xliii. 3, 11, 14, 15 ; xlviii.
IT : xlix. 7 ; liv. ">).
Jehovah the Saviour, Redeemer, and Former
(7a. xliv. G ; xlvii. 4 ; xlix. 26 ; liv. 8 ; Ixiii. 1<> ;
1. o4 : Ps. xix. 14 ; cxxx. 7, 8 ; 2 Sam. xxii. 2, 3).
Jehovah God the Redeemer and Saviour, and
>e^ides Me there is none else (Isa. xliii. 1 1 ; xliv.
<> . xlv. 14, 15, 21, 22 ; JIos. xiii. 4).
35. \"i. /'// sii.rn-xxirf at i- j m tin' Lord jmf
off the liiiinun tnki>n frnni fin- nmtfu'r, " n>/
put on a Human from the J >!/!//>' n-ithhi
Jfiffi. tchic.h /.s tin- Dii'liif Human, and is
the Son of God. That in the Lord were 1 1n-
Divine and the .Human, the Divine from
Jehovah the Father, and the human from
the virgin Mary, is known. Hence He
was God and Man, having a Divine essence
and a human nature; a Divine essence
from the Father, and a human nature from
the mother ; and therefore was equal to the
Father as to the Divine, and less than the
118 DOCTRINE OF THE l.OKD [\. 30
Father as to the human. It is also kuow.n
that this human nature from the mother
was not transmuted into the Divine es-
sence, nor commingled with it, for this is
taught in the Doctrine of Faith which is
called the Athanasian Creed. For a human
nature cannot be transmuted into the Di-
vine essence, nor can it be commingled
therewith. [2] In accordance with the
same creed is also our doctrine, that the
Divine assumed the Human, that is, united
itself to it, as a soul to its body, so that
they were not two, but one Person. From
this it follows that the Lord put off the
human from the mother, which in itself was
like that of another man, ami thus material,
and put on a Human from the Father,
which in itself was like His Divine, and
thus substantial, so that the Human too
became Divine. This is why in the Word
of the Prophets the Lord even as to tht-
Human is called Jehovah, and God ; and in
the Word of the Evangelists, Lord, God,
Messiah or Christ, and the Son of God in
s IMMTK1NK OF THE LORD 119
whom we must believe, and by whom we
an to be saved. [3] As from His birth
the Lord had a human from the mother,
and as He by successive steps put it off,
it follows that while He was in the world
He had two states, the one called the state
of humiliation or emptying out (ex-inanitw],
and the other the state of glorification or
unition with the Divine called the Father.
H j . was in the state of humiliation at the
time and in the degree that He was in the
human from the mother; and in that of
glorification at the time and in the degree
that He was in the Human from the Father.
In the state of humiliation He prayed to
tb- Father as to one who was other than
Himself; but in the state of glorification
!! >pok' with the Father as with Himself.
In this latter state He said that the Father
was in Him and He in the Father, and that
the Father and He were one. But in the
of humiliation He underwent tempta-
tions, and suffered the cross, and prayed
to the Father not to forsake Him. For
120 DOCTRINE OF THK LORD fx. &>
the Divine could not be tempted, much less
could it suffer the cross. From what has
teen said it is now evident that by means
of temptations and continual victoria in
them, and by the passion of the cross which
was the last of the temptations, the Lord
completely conquered the hells, and fully
glorified His Human, as has been shown
above. [4] That the Lord put off the hu-
man taken from the mother, and put on a
Human from the Divine in Himself called
the Father, is evident also from the fact
that whenever He addressed His mother
directly, He did not call her Mother, but
Woman. Only three times in the Evangel-
ists do we read that He thus addressed or
spoke of her, twice calling her Woman, and
once not recognizing her as His mother.
( )f the two occasions when He called her
Woman we read in John .
The mother of Jesus said unto Him. They have
no wine. Jesus saith unto her. Woman, what [be-
longs] to Me, and to thee ? Mine hour is not yet
come (it 3. 4).
N. 36] DOCTKINK UK THK U)K1> ll'l
When from the cross, Jesus sees His mother,
and the disciple standing by whom He loved. H>
saith to His mother, Woman, behold thy son ; and
then He saith to the disciple, Behold thy mother
(xix. 26, 27).
And of the one occasion when He did not
recognize her, in Luke:-
It was told Jesus by certain who said, Thy
mother and Thy brethren stand without, desiring
to see Thee. Jesus answering said unto them,
My mother and My brethren are these, who hear
the Word of God, and do it (viii. 20, 21 ; Matt.
xii. 46-49 ; Mark iii. 31-35).
In other places Mary is called His "mother."
but not -from His own mouth. [5] The
same inference is confirmed by the fact
that the Lord did not admit that He was
the son of David. For we read in the
Evangelists :
Jesus asked tin- Pharisees, saying. What think
ye of Christ ? whose son is He ? They say unto
Him, The Sun of ]>avid. He saith unto them. How
then doth David in spirit call Him Lord, saying,
The Lord said unto my Lord, Sit Thou on My
right hand till I make Thine enemies Thy foot-
122 DOCTK1NK OF THK I.OKO [>. 35
stool '.' If then David calls Him Lord, how is He
his son ? And no one was able to answer Him a
word (Malt. xxii. 41-46 ; Mark xii. 35-37 ; Luke
xx. 41-44; Ps. ex. 1).
From what has been said it is evident that
in respect to the glorified Human the Lord
was the son neither of Mary nor of David.
[6] Of what quality was His glorified Hu-
man, He showed to Peter, James, and John
when transfigured before theni :
That His face shone as the sun, and His raiment
was like the light ; and then a voice out of the
cloud said, This is My beloved Son, in whom I am
well pleased, hear ye Him (Matt. xvii. 1-8 : Mark
ix. 2-8 ; Luke ix. 28-36).
The Lord was also seen by John as the sun
shining in his strength (Rev. i. 16).
[7] That the Lord's Human was glorified,
is evident from what is said about His glo-
rification in the Evangelists :
The hour is come that the Son of Man should
be glorified. Jesus said, Father, glorify Thy name :
then came there a voice from heaven, saying, I
both have glorified it and will glorify it again
(John xii. 23, 28).
N. 35] IXXTRINK OF THE LORD 123
As the Lord was glorified by successive
steps, it is said " I both have glorified it,
and will glorify it again." Again in the
same Evangelist :
After Judas had gone out, Jesus said, Now is
the Son of man glorified, and God is glorified in
Him : God shall also glorify Him in Himself, and
shall straightway glorify Him (John xiii. 31, 32).
Jesus said, Father, the hour is come ; glorify
Thy Son, that Thy Son may also glorify Thee
(John xvii. 1, f>).
And in Luke :
Behooved it not the Christ to suffer this, and to
enter into His glory ? (Luke xxjv. 26).
These things are said concerning His Hu-
man. [8] The reason the Lord said " God
is glorified in Him." and " God shall glorify
Him in Himself," and also " Glorify Thy
Son that Thy Son may also glorify Thee."
is that the iinition was reciprocal, being
that of the Divine with the Human and of
the Human with the Divine. On this ac-
count He said also, " I am in the Father, and
the Father in Me" (John xiv. 10, 11) ; and
124 DOCTRINK OF THE LOKD [N. 35
All Mine are Thine, and Thine are Mine"
i John xvii. 10); so that the unition was
plenary. It is the same with all unition
unless it is reciprocal, it is not full. Such
therefore must also be the uniting of the
Lord with man, and of man with the Lord.
As He teaches:
In that day ye shall know that ye are in Me,
and I in you (John xiv. 20).
Abide in Me, and I in you ; he that abideth in
Me, and I in him, the same bringeth forth much
fruit (John xv. 4, 5).
[9] As the Lord's Human was glorified,
that is, made Divine, He rose again after
death on the third day with His whole body,
which does not take place with any man ;
tor a man rises again solely as to the spirit,
and not as to the body. In order that men
may know, and no one doubt, that the Lord
lose again with His whole body, He not
only said so through the angels in the sepul-
chre, but also showed Himself to His dis-
ciples in His human body, saying to them
when they believed that they saw a spirit :
DOOTKINK OK THK LORD 125
See My hands and My feet, that it is I Myself :
handle Me and see ; for a spirit hath not flesh and
bones as ye see Me have ; and when He had thus
spoken, He showed them His hands and His feet
(Luke xxiv. 39, 40 ; John xx. 20).
And He said to Thomas, Hcach hither thy finger,
and behold My hands; and reach hither thy hand,
arid thrust it into My side ; and be not faithless
but believing ; then said Thomas, My Lord and my
God (John xx. 27, 28).
[1O] In order to evince still fiirther that,
He was not a spirit but a Man, the Lord said
to His disciples,
Have ye here any meat ? And they gave Him
a piece of a broiled fish, and of a honey-comb ; and
He took it and did eat before them (Luke xxiv.
41-43).
As His body was no longer material, but
Divine substantial, He came in to His dis-
ciples when the doors were shut (John xx.
19, 26) ; and after He had been seen He be-
came invisible (Luke xxiv. 31). Being such,
the Lord was then taken up, and sat at the
right hand of God ; as we read :
126 DOCTRINE OF THE LORD [N. 35
It came to pass that while Jesus blessed Hi*
disciples, He was parted from them, and carried
up into heaven (Luke xxiv. 51).
After He had spoken unto them, He was car-
ried up into heaven, and sat at the right hand of
God (Mark xvi. 10).
To " sit at the right hand of God," signifies
Divine omnipotence.
[11] As the Lord ascended into heaven,
and sat at the right hand of God (by which
is signified Divine omnipotence) with the
Divine and the Human united into a one.
it follows that His human substance or
essence is just as is His Divine substance
or essence. To think otherwise would l>e
like thinking that His Divine was taken up
into heaven and sat at the right hand of
(rod, but not'His Human together with it,
which is contrary to Scripture, and also to
the Christian Doctrine, which is that in
Christ God and Man are like soxtl and body,
and to separate these is contrary to sound
reason. This unition of the Father with
the Son, or of the Divine with the Human,
is meant also in the following :
K. 35] DOCTKIXK OF THE LORD 127
I came forth from the Father, and am come into
tlu world ; again I leave the world, and go to the
Father (John xvi. 28).
1 go away, and come to Hun that sent Me (John
vii. 33; xvi. 5, 16; xvii. 11, 13; xx. 17).
If then ye shall see the Son of man ascending
win-re He was before (John vi. t>2).
>"o one hath ascended into heaven but He that
came down from heaven (John iii. 13).
Kvery man who is saved ascends into
heaven, but not of himself. He ascends
by the Lord's aid. The Lord alone as-
cended of Himself.
36. vii. Than God became Man, as in
/7>.s7 principles so also in nffiimrti's. That
(rod is a Man, and that every angel and
every spirit is a man from God, has been
partially shown in the work on Heaven and
1 1 ell. and will be further shown in the works
entitled Anijrll- Wisdom. From the begin-
ning, however, ( iixl was a Man in first prin-
ciples and not in ultimates : but after He
hail assumed the Human in the world, He
l>eeame a Man in ultimates also. This fol-
lows from what has been already established
128 DOCTRINE OF THE LOKD |_X. 36
that the Lord united His Human to His
Divine, and thus made His Human Divine.
It is from this that the Lord is called the
beginning and the end, the first and the last,
the Alpha and the Omega :
I am the Alpha and the Omega, the beginning
and the end, saith the Lord, who is, and who was,
and who is to come, the Almighty (Rev. i. 8, 11).
When John saw the Son of man in the midst of
the seven lampstands, he fell at Ills feet as dead ;
but He laid His right hand upon him, saying, I am
the first and the last (Rev. i. 13, 17 ; ii. 8 ; xxi. 6).
Behold, I come quickly, to give every one ac-
cording to his work : I am the Alpha and the
Omega, the beginning and the end, the first and
the last (xxii. 12, 13).
Thus saith Jehovah the King of Israel, and his
Redeemer Jehovah of Armies, I am the first and
the last (Isa. xliv. ; xlviii. 12).
N. 37 J UOI.'TKINK OK THK J.OKL> 129
VI 11.
THE LOKD is GOD HI.MSKLK, FROM WHOM
AND COXCERXTNc; WHOM IS THK WORD.
37. In chapter I. we undertook to show
that universal Holy Scripture treats of tin-
Lord, and that the Lord is the Word.
This shall now be further shown from
passages of the Word in wliich the Lord is
called "Jehovah/' the "God of Israel and
of Jacob," the " Holy One of Israel," the
" Lord," and " God ;" a'nd also " King," " Je-
hovah's Anointed," .and " David." I may
first mention that I have been permitted
to run through all the Prophets and the
Psalms of David, and to examine each
verse and see what it treats of, and I have
seen that the only subjects treated of are :
the church set 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
9
130 DOCTRINE OF THK LORD [x. 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
\Vord already cited in chapter I. (n. 1-6),
as also from those concerning the Lord
now to be quoted, to show how 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] DOCTK1NK OF THK J.OKD 131
[3] That the Lord existed before His ad-
vent into the world, is evident from the fol-
lowing passages :
John the Baptist said concerning the Lord, He
it is who coining after ine 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 down 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. 10, 17).
Thou Bethlehem Ephratah, though thou be
little among 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 (Micah \. 2).
The same is evident from the Lord's words
in the Evangelists : that He " was before
Abraham,'' that He had glory with the
Father " before the foundation of the
world," that He " had gone forth from thu
Father," and that "the Word was frorh
the beginning with God," that " God was
the Word," and that this " was made flesh."
132 DOCTRINE UK THE LORD [x. 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 As- called "JeJwr,,!,,"
is evident from these passages : ,
Thus saith Jehovah thy Creator, O Jacob, anil
thy Former, O Israel, Fear not, for I have re-
deemed thee. I am Jehovah thy God, the Holy
One of Israel, thy Saviour (/so. 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, O
God of Israel, the Saviour (Isa. xlv. 11, 16).
That all flesh may know that I Jehovah am
thy Saviour and thy Redeemer, the Mighty One
of Jacob (Isa. xlix. 20).
That thou mayest know that I Jehovah am thy
Saviour and thy Redeemer, the Mighty One of
Jacob (Isa. Ix. 10).
Jehovah thy Former from the womb (Isa. xlix.
o).
Jehovah my Rock, and my Redeemer (Ps. xix.
14).
Thus saith Jehovah thy Maker and Former
from the womb. Thus saith Jehovah the King of
N. 38] IMK'TKINT. OK THK LORD 1,33
Israel, and his Redeemer, Jehovah <>f Armies (Isa.
zliv. 2, 6).
As for our Redeemer, Jehovah of Annies 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 Annies
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 not 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, O Jehovah (;<>,! of
truth (Ps. xxxi. 5).
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 THK LOKJL> [_X. :',&
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 (Inn.
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 arm .shall rule for Him (Isa.
xl. 3, 6, 10).
I Jehovah will give thee for a covenant to the
X. 38] DOCTKINE 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. (5, 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, 6; xxxiii. 15, 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 \. 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. (I, 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 of the world, that the King of
L'lory may come in. Who is this King of glory ?
Jehovah strong and a Hero, Jehovah a Hero of
war (Ps. xxiv. 7-10).
In that day shall Jehovah of Annies be for a
136 DOCTRINE OF THE LORD [X. 88
crowu of ornament, and for a diadem of beauty,
unto the residue of His people (Isa. xxviii. o).
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 Ls
made of the great and near day of Jehovah ; :is
Ezek. xxx. 3; Joel ii. 11 ; Amos v. 18, 20; Zeph.
i. 14, 16, 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 WTI-
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. 08, 69).
I will give thee the treasures of darkness, and
hidden riches of secret places, that thou mayrst.
N. 39] DOCTRINK OK THB LOKD 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 all flesh may know that I Jehovah am
thy Saviour and thy Redeemer, the Mighty One
of Jacob (Isa. xlix. 20).
1 Jehovah am thy Saviour and thy Redeemer,
the Mighty One of Jacob (Isa. Ix. 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) (Pa.
cxxxii. 2, 3, 5, 0).
138 DOCTRINE OF THK LORD [if. 39
be the God of Israel ; the whole earth
shall be filled with His glory (Pa. Ixxii. 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; Jaa. xlv. 15; liv. 5; Pa.
Ixxviii. 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.
ir>: 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 ; r.
11), 20 ; xi. 22 ; xliii. 2 ; xliv. 2 ; Zeph. ii. 9 ; Pa.
xli. 13 ; lix. 5 ; Ixviii. 8. ,
40. iii. That the Lordi* called "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
(.0(1 (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 (Ifab. iii. 3).
N. 40] DOCTRINE OF THE LORD 139
I ain Jehovah your Holy One, the Creator of
Israel, your King (Isa. xliii. 15).
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 On,e of Israel (Isa. xlvii. 4).
Thus saith Jehovah your Redeemer, the Holy
One of Israel (Isa. xliii. 14; xlviii. 17).
Jehovah of Armies is His name, and thy Re-
deemer the Holy One of Israel (Isa. liv. 5).
They tempted God, and the Holy One of Israel
(Ps. Ixxviii. 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 Ziou, for
great is the Holy One of Israel in the midst of
thee (I.a. xli. 6).
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 (/a. 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. li) ; xli. 16).
Nations shall run unto thee because of Jehovah
thy God, and because of the Holy One of Israel
(Isa. Iv. 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
N. 40] DOCTRINE OF THE LOKD 141
quoted, in which it is said that Jehovah is
that Holy One of Israel.
41. iv. That the Lord is called " Lord"
and " 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
HLs 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. Ixxviii. 35).
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).
The same is evident from the fact that they
adored Him, and fell upon their faces before Him
{Matt. ix. 18 ; xiv. 33 ; rv. 25 ; xxviii. 9 ; 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. cxxxii. 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, r>-8. 14).
42. v. T)i& reason why the Lord is caUed
" King" and " the Anointed" is that He was
the Messiah, or Christ ; and " Messiah" or
" rhrist" 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 J DOCTKINE 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. 3 ;
xv. 43 ; Luke i. 33 ; iv. 43 ; viii. 1, 10 ; ix.
2, 11, 60 ; x. 11 ; xvi. 16 ; xix. 11 ; xxi. 31 ;
xxii. 18; xxiii. 51. And in Daniel:
God shall set 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 their 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 Da /id 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] DOCTRrXK OF THE LORD 145
David shall be their prince to eternity ; and I will
make a covenant of peace, and it shall be a cove-
nant of eternity with them (Ezek. xxxvii. 23-20).
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. Iv. 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 is. 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
lv 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 KoKD [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 ami 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, iny God, and the rock of my sal\a-
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 ( Pa. Ixxxijc.
3-5, 19-21, 24-29, 86-37).
And so in other Psalms, as Pa. xlv. 1-17 ; cxxiL
4, 6 ; cxxxii. 8-18.
N. 4;">]J DOCTRINE OF THE LORD 147
IX.
GOD is ONE, AND TriE LORD is THAT GOD.
45. From the numerous passages quoted
from the Word in the preceding chapter, it
is .-vident 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
confirm 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, O 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 OK THE LORD [.V. 45
Hear, O Israel, Jehovah our God is one Jehovah ;
and thou shalt love Jehovah thy God with all thy
heart, and with all thy soul (Deut. \i. 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. o, 6).
O Jehovah of Annies, God of Israel, that dwt-ll-
est on the cherubim, Thou art the God, even Thou
alone, over all the kingdoms of the earth (Isa.
xxxvii. 10).
Is there a God besides Me ? and a Kock ? I know
not any (Isa. xliv. 8).
Who is God save Jehovah ? and who is :i i;rk
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 rlst-,
there is no God. Verily Thou art a God that hidest
N. 45] DOCTBIVE OF THK LORD 149
Thyself, O 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 is 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. 5).
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. !>).
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 DOCTKINK OK THK LORI) [N. 46
X.
THE HOLY SPIRIT is THE DIVINE PRO-
CEEDING FROM THE LORD, AND THIS 18
THE LORD HIMSELF.
46. Jesus has said in Mattfn'tr :'
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.^ 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 ; $ 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. [TB.]
t Literally, theDiviiie by means of which ; that is, the
Divine which is the instrument or executive agency. [TR.]
t See foot-note to Author's preface. [TB.]
152 DOCTRINE OF THK LORD [N. 4C
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
N. 46] IMK-TKINK OF THK I,OKO 15',}
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
jo\ver is given unto Me in heaven and on
earth/' and in the following verse He says,
" Lo, 1 am with you all the days, even to
the consummation of the age;" 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. Mini's
life in general, ii. As man's life varies ;i< -
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. 4t!
thus the Lord Himself . v. Specifically, th-
life of His wisdom, which is called the
Divine truth, vi. Jehovah Himself, that
is, the Lord, spoke the Word through thr
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 df-
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. 4"] DOCTRIXK OF THK 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
(spiritus) that passeth away, and cometh not again
(Ps. Ixxviii. 30).
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 (Isa. xxxviii. 16).
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, 0, 9, 10).
Jesus took the daughter [of Jairus] by the hand,
and her spirit returned, and she rose up immedi-
ately (Luke viii. 54, 55).
48. ii. As man's life varies according to
///> xtate, bij " sjnrii" is meant the varying
affection of life in man. As, 1 : The life
"f
J5<) IM3CTKINE OF THE LORD [if. 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. rxviii. 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 fife :
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 coineth up upon your spirit shall not
be at all (Ezek. xx. 32).
3. Freedom of life:
X. 48] IHHTHINK OF THK I, old. 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 f <'<i>\ fin in or '/riff, mid t/tii/t-r ; -
That every heart may inelt. and all hands be
let down, and every spirit be faint (Ezek. xxi. 7).
My spirit hath failed upon ine ; my heart is
amazed in the midst of ine (Ps. cxlii. 3 ; cxliii. 4).
My spirit is consumed (Ps. cxliii. 7).
As for me Daniel, my spirit was grieved (Dan.
vii. 15). t
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 eril 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).
He said 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 (Hos. ix. 7).
Take ye heed to your spirit, and deal not treach-
erously (Mai. ii. 10).
158 DOCTRINE OF THK l.ORI) |^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. Ixxviii. 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. 43-4. r ,).
Babylon is become the hold of every foul spirit
(Rev. xviii. 2).
7. Besitlfx tin' iitfi'riutl .syy/Y/V.s- tfivinsrlvex />//
whom men are troubled :
N. 48] DOCTRINE OF THK LORD 1 .V.)
Matt. viii. 1C ; x. 1 ; xii. 43-45 ; Afar* i. 23-27 ;
ix. 17-29 ; Luke iv. 33, 36 ; vi. 17, 18 ; vii. 21 ;
viii. 2, 29 ; ix. 3!>, 42, 55 ; xS. 24-2<5 ; xiii. 11 ; Rev.
xiii. 15; xvi. 13, 14.
49. iii. That by " spirit" ix uu-n/at th<: //'/>
of one who is regenerate, which is caff,-,/
spiritual life :
Jesus said, Except a man be born 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. 26, 27).
To give a new heart and a new spirit (Ezek.
xi. 19).
Create in me a clean heart, God, and renew
a steadfast spirit within me. Restore unto me the
joy of Thy salvation, and let a willing spirit uphold
me (Pa. h. 10, 12).
Make you a new heart, and 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 DOCTRINE >F THK LOUD [x. 411
Jehovah God giveth breath (antmam) to the
people, and spirit to them that walk therein (Isa.
xlii. 5).
Jehovah f ormeth the spirit of man in the midst
of him (Zech. xii. 1).
With my soul have I awaited Thee in the night ;
with rny 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. 6, 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 hou.se if David, and upon
the inhabitant of Jerusalem, the spirit from on high
(Zech. xii. 10).
N 4tl] DOCTRINK OF THE LORD 1()1
Until He hath poured upon us the spirit from
on high (Isa. xScxii. 15).
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
I>our out My spirit (Joel ii. 28, 29). (To pour out
the spirit means to regenerate ; as does alno to
give a new heart and a new spirit.)
[i2] That l)tj " 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. Ivii. 15).
The sacrifices of God are a broken spirit, a
broken and contrite heart, O God, Thou wilt not
despise (Ps. li. 17).
He will give the oil of joy for mourning, and
the garment of praise for the spirit of heaviness
(Isa. Ixi. 3).
A woman forsaken and grieved in spirit (Isa.
liv. t>).
Blessed are the poor in spirit, for theirs is the
kingdom of the heavens (Matt. v. 3).
50. iv. That where " spirit" is said of
th& Lord, there is meant His Dii'ine Ufe t
11
162 DOCTRINE OF THE LORD r N. :.O
thus the Lord Himself, is evident from these
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 rcxl 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. Ixi. 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 Lo~d :
N. ")0] DOCTRIXK OF THE LORD 163
God is a Spirit (John \v. 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 Muses (Isa. Ixiii. 12, 14).
Whither shall I go from Thy Spirit, and whither
shall I flee? (Ps. cxxxix. 7).
.I-, liovah said. Not by might, but by My Spirit
shall he do it (Zech. iv. 0).
They provoked the Spirit of His holiness, there-
fore He was turned to be their enemy (Isa. Ixiii.
It) ; Ps. cvi. 33, 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. Ivii. 16).
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,
32 ; Mark iii. 28-30 ; Luke xii. 10).
" Blasphemy against the Holy Spirit," is
blasphemy against the Lord's Divine ; " 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 respect to the Word, as has
been shown above.
164 DOCTRINE OF THE LORD [x. 51
51. v. That by " spirit," when said of th e
Lord, is specifically meant the life of Hi* w/\s-
dom y 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, but 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 ; but whatsoever lie shall hear, that .^liall
He speak ( John xvi. 13).
He shall glorify Me, for He shall receiveof .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
another Comforter, the Spirit of Truih. whom the
world cannot receive, because it seeth Him not,
neither knoweth Him ; 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. 10-19).
When the Comforter is come, whom I will
Bend 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. 5l] DOCTRINE OF THK LORL> 1(>5
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 Him 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, Ke-
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 yetknow 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. 16-19, 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, " I am
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 IMMTKIXK (IK THK L(lUI) [N. 51
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 y 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).
N. 51 J IMICTRINK UF THK l.OKD K7
Jekovah said, My spirit that is upon thee, and
My words which I have 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 His mouth, and with the breath (apiritu) 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. 16).
They who worship God must worship in spirit
and in truth (John iv. 24).
It is thespirit 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. 10).
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).
lf>8 DOCTRINE OF THK LORD [N. 61
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,
bv 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, 6, 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 say, Come (Hev. xxil.
17).
They made their heart adamant, that they should
X. f.l] DU< TKLN'E OF THK LORD 169
not bear the law or the word* which Jehovah hath
sent in His Spirit by the hand of the prophets
(Zech. vii. 12).
The spirit of Elijah came upon Elisha rJ Khu/s
ii. 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. 67).
David said in the Holy Spirit, The Lord said
to my Lord, Sit at My right hand (Mark xii. .%).
The testimony of Jesus is the spirit of prophecy
(Rev. lix. 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. f/t>-
Lord) spoke the IVordthrouyh the. prtiphets.
We read of the prophets that they weiv 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 DOCTRIXK OF THE I.OKD [x. .V.'
they saw things such as are in heaven. But
when Jehovah spoke to them, they were in
the body, and heard Him speaking. Th<-s.
two states of the prophets should be <\,i. -
fully distinguished. In theL 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 Revelaiion ; and it is then said
that they were "in vision," or" in the spirit."
Thus Ezekiel says :
The spirit lifted me up, and brought uie into
Chaldea to the captivity, in the vision of God, in
the Spirit of God ; thus went up above me the
vision which I saw (xi. 1, 24).
He says too,
That the spirit took him up, and he heard be-
hjnd him an earthquake, and other things (iii. 1'J.
14).
Also that the spirit lifted him up between the
earth and the heaven, and brought him in the
X. f)2] DOCTKIXK OK THK I, OKI) 171
visions of God to Jerusalem, and 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 the 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).
When he saw 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,
(3).
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 THK LORD [x. 52
When lie 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 (ui. 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-
K- 53] DOCTRINE OK THK LORD 173
hovah said unto me," and very frequently
" Jehovah said," and " the word (fH<-tiini) of
Jehovah.'' And, as the Lord is Jehovah,
as has been shown above, it follows that aJl
the Word has been spoken by Him. That
no one may doubt this to be the ca.se, I will
give the references, in Jfrmiiinh only, to the
places where these four expressions occur :
Jer. i. 4, 7, 11-14, 19; ii. l-o, 9, 19, 22,
29, 31 ; iii. 1, G, 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 ; via.
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; xxvi.,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, 30-32; xxx. 1-5, 8,
174 DOCTRINE OF THE LORD [N. 53
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 ; 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 tliat
where the HOLY SPIRIT is mentioned, it is
the Lord Himself. It follows that GOD is
ONE IN BOTH PERSON AND ESSENCE, AXI>
THAT THIS GOD IS THE LORD.
N. 66] DOCTRINE OF THE LORD 175
XL
THE DOCTRINE OF THE ATHANASIAN
CREED AGREES WITH THE TRUTH, PRO-
VIDED THAT BV 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 sometimes called " Jehovah/' sometimes
176 DOCTRINE OF THK 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
Ix'lifve that these are not two, or three ; but
1>0< TRINE OF THK LORD 177
one ill 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 ran \w 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 was of Divine permission that Christians
at first received the doctrine of three Per-
sous, 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 D0< TUINK (>K THK LORD [x. 56
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, [o] That the church is the
church from the Lord is evident fjoin this
;ilone, that the whole Word from beginning
to end treats solely of the Lord, as was
shown above ; and that we must 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 flunking 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 i
necessary that he hold the Catholic (other authori-
N. 56] DOCTK1NK OF THK LORD 179
ties suy, Christian) Faith , which faith, except
every one do keep whole and undefiled, without
doubt he shall perish eyerlast ingly. And the Cath-
olic (others say, Christian) Faith is this : That we
worship one God in Trinity, and the Trinity in
Unity, neither confounding the persons, nor divid-
ing the substance (others say. essence). For there
is one person of the Father, another of the Son,
:iii<l another <>f the Holy Spirit ; but the Godhead
of the 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 (infinitus),.,the Son incom-
prehensible (infinitus), and the Holy Spirit incom-
prehensible (irtfinit-us). The Father eternal, the
Son eternal, and the Holy Spirit eternal : and yet
ilicrc are not three eternals, but One Eternal : a
also there are not three incomprehensibles(i7t/inrti))
nor three uncreates ; butane uncreate, and one
incomprehensible (infinitus). So likewise the Fa-
ther is almighty, the Son almighty, and the Holy
Spirit almighty ; and yet there are not three Al-
mighties, tout One Almighty. So the Father is God,
the Son is God, and the Holy Spirit is God : and
yet there are not three god.s, 1 >ut < >ne God. So like-
wise the Father is Lord, the Son Lord, and the
Holy Spirit Lord : and yet not three lords, but
180 DOCTRINE OF THE LORD [l. 56
One Lord. For like 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 Religion to say there be three
rods or three lords (others my, still we cannot,
according to the Christian faith, mention three
gods or three lords). The Father is made of none,
neither created, nor begotten (natus) : the Son is
of the Father alone, not made, nor created, but
begotten (natus) : the Holy Spirit is of the Father
and of the Son, neither made, nor created, nor
begotten (natus), 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 afore or after another ; none
is greater or less than another ; but the whole three
persons are coeternal together, and coequal. So
that in all things, as is aforesaid, the Unity in
Trinity and the Trinity in Unity is to be worshiped
(others say. three persons in one Godhead, and
one God in three persons, is to be worshiped). He
therefore that will be saved, must thus think of the
Trinity.
Furthermore, it is necessary to everlasting sal-
vation that he also believe rightly the incarnation
of our Lord Jesus Christ (others say, that he firmly
believes that our Lord is very Man). For the right
faith is that we believe and confess that our Lord
Jesus Christ, the Son of God, is God and Man ;
>. 60] JXH.TKIM-: OK THK I.oi;i> 181
God of the substance (or essence : others, nature)
of the Father, begotten before the worlds ; and
Man of the substance (others say, nature) of his
mother, l>orn in the world ; perfect God, and per-
fect Man, of a reasonable soul and human flesh
(corpore) subsist! ng ; equal to the Father as touching
his Godhead, and inferior to the Father as touching
his manhood. Who although he be God and Man,
yet he is not two, but one Christ ; one, not by con-
version of the Godhead into flesh (corpus) ; but by
taking of the manhood into God (others say, He is
one. yet not that the Godhead was transmuted into
manhood, but the Godhead took up the Manhood
to itself) ; one altogether, not by confusion (others
say. commingling) of substance, but by unity of
person (others say, He is altogether One, not that
the two natures are commixed, but he is one per-
si n). For as the reasonable soul and flesh (corpus)
is one man, so God and man is one Christ, Who
suffered for our salvation, descended into hell, rase
again the third day from the dead. He ascended
into heiuen, He sitteth on the right hand of the
Father, God Almighty, from whence He shall Come
to judge the quick and the dead. A t whose coming
all men shall rise again with their bodies, and
fchall 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 [N. f>7
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
DIVIXE is THE FATHER. THE DIVINE Hi -
MAN THE SOX, AJS'D THE PROCEEDING Dl-
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-
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
sjx^ch. 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 ]>O<:TKJNE OP THE LORD [N. .38
and Holy Spirit is one and the .sanie^ 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. 5J DOCTK1NB OF THE LOKU 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 (exinanitw)
[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 huinan He pufc off, and put on a
Human that was Divine. This Human is
what is called the Divine Human, and is
meant in the Word by the " Son of God."
When therefore the things first said in the
186 1>OOTK1NK OF THK LOUD [x. 5ft
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
(indhead, nor commixed therewith; it being put
i iff. and the Divine Human assumed in ite place.
With the Divine Human (in which He was
\vhen in a state of glorification, and is now
ti i eternity) agree the following words in the
Creed:
N. 69] DOCTKINE OF THK LORD 187
Although pur Lord Jesus Christ, the Son of
God, be God and Man, yet he is not two, but one
Christ ; yea, he is altogether one, for he is one
pei-son ; 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 tilings of the Fa-
ther are His, and all His the Father's ; that
He 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 i.s 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
IIlM ; AND THAT THIS GOD IS THE L.ORD.
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
i'oretold in the Revelation (chapters xxi. and
xxii.) that a New Church, in which this doe-
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 beaches in John :
V. 6l] 1>OCTRINE OF THE LOKI> 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 (rv. 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 lie so.
(On this subject see the work on Heaven ////
Hell, n 589-596, 597-603 ; and also that
on the Last Judgment, n. 65-72, 73, 74.)
190 DOCTRINE OF THE LORD [if. 02
-t.'t vM
XII.
BY THE "NEW JERUSALEM" (SPOKEN OK
IN THE REVELATIOX) 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,
Mehold, the tabernacle of God is with men, and
Hf will dwell with them, and they shall l>e His
leople, and God Himself shall be with them, their
(iod. 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 xi. 1-3, 5 ).
Thx' i, in 1763. [TR.]
3f. <!2] 1MMTK1NK OK THK LORD 191
]'>\ the "new heaven/' and by the "new
earth." which John saw, after the former
heiivt-n and the former earth had passed
a way. is not meant a new starry and at-
mospheric heaven such as appears l>efore
the 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
chinch 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
com*- into existence (as in Isa. Ixv. 17 ; Ixvi.
L'L'. ;ind elsewhere), which cannot possibly
mean a heaven visible to the eyes, and an
t-artii habitable by men. By the term sjJt'rif-
tinl irnrJd is meant the world where angels
and spirits dwell, and by the term natural,
irnrlil is meant the world where men dwel 1 .
That a newness of the church in the spiri'.-
ual world has In-en 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 thei; the bride, the Lamb's wife ; and he
carried rue 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. (MjJ DOCTRINE OF THK LOKl) 1 9.'>
That by " bride'' and " wife" is meant the
church, when the Lord is meant by "bride-
groom" :ind " nilSDftnd/' is well known.
The church is ;i " 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 doe-
trine for worship is prescriV>ed in doctrine,
and is performed according to it. An ad-
ditional reason is that the Lord was present
in Jerusalem, and taught in its temple, and
afterwards glorified His Human there, lie-
sides, "city" in the spiritual sense of the
13
194 DOCTRINt, Ot THE LOKJ.) [N. 04
Word signifiesdoctrine,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 thou shalt 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 Arcnmi
Calestia (n. 402, 2449, 2943, 3216, 4492,4493). That by the
gate of a city is signified the doctrine by moans of which
there is entrance into the church (n. 2!M:i, 4477, 447S). That
on this account the elders sat in the gate of the cit\ , and
judged, ibid. That " to go out <.f the gate" is to fall back
from doctrine (n. 44W, 4!'.)::). That in heaven cities anil
palaces are presented representatively when angels :iinl
spirit* are conversing about doctrinal matters (n. 321C).
N. (54] DOCTRINE OF THE LORD 195
shall call them the holy people . the redeemed of Je-
hovah ; and thou shalt be called, A city sought onf .
not forsaken (7sa. Ixii. 1-4, 11, 12).
This whole chapter treats of the Lord's ad-
vent, and of a Xew 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 tie " 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 lien. xi. 8; Jan. iii.
9; Jer. xxiii. 14; Ezek. xvi. 46, 48. [3]
Again in Isu'mli :
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 DOCTRIJTK OF TH V. 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 f eed together ; they
shall uot do harm in all the mountain of My holi-
ness (Ixv. 17-10, 25).
This chapter also treats of the Lord's ad-
vent, and of a church to he 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 lanib should
feed together, and where they should do no
harm. Here, too, it is said, just as in the
Rwelation, 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 1 awake ! put on thy strength, O Ziou ;
put oil thy beautiful garments, O Jerusalem, the
holy city, for henceforth there shall no more come
.s. j4] jxx TKI.VI: OK THK I.KI> 197
into thee the unriivunicised ami the unclean.
Shake thyself from the dust, arise, and sit down.
O Jenisaleiu. My people shall know (cognosctt)
My name in that day, for I am He that doth speak,
behold it is I. Jehovah hath comforted His peo-
ple : Me hath redeemed Jerusalem (hi. 1. 2, 6, 0).
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
the uncircumcised and the unclean should
uo 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, O daughter of Jerusalem ; the King of Israel
is in the midst of thee ; fear evil no longer: I If
will be glad over thee with joy, He will rest in thy
love, He will exalt over thee with a shout : I will
make, you a name and a praise to all the people of
i he earth (iii. 14-17, 20).
Hen- in like manner it treats of the Lord
;tnd 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 [x. 4
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 In-
built (xliv. 24, 26).
In Daniel :
Know (Scito) and perceive that from the goint:
forth of the -word even to the restoring and the
building up of Jerusalem, even to Messiah the
Prince, shall be seven weeks (ix. 2o).
It is evident that here also " Jerusalem"
means the church, because this was indeed
restored and built by the Lord, but not tb^
Jerusalem that was the residence of the
Jews.
[7] "Jerusalem" means a church from
the Lord in the following passages also. In
Zecharlah :
Thus saith Jehovah, I will return to Zion, and
I will dwell in the midst of Jerusalem ; whencr
Jerusalem shall be called the city of truth ; and
th<- mountain of Jehovah Zebaoth, the mountain
of holiness (viii. 3, 20-23).
X. 64] DOCTRINE OF THE LORD 199
la 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 coine to
pass in that day that the mountains shall drop
new wine, and the hills shall flow with milk, ami
Jerusalem shall abide from generation to genera-
tion (iii. 17-20).
1 ii Isaiah :
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
une that is written for life in Jerusalem (iv. 2, 3).
In Mical :
In the latter days it shall come to pass that the
mountain of the house of Jehovah shall be e.M;il>-
lished in the head of the mountains ; for doetriii"
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 Jeremiah:
At that time they shall call Jerusalem the throne
of Jehovah ; and all nations shall be gathered to
200 DOCTRINE OF THK LORD [jr. f>4
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 ; Ixvi. 10-14 ; Zech. xii. 3, (5, 8, 9, 10 ; xiv. 8,
11, 12, 21 ; Mai. iii. 1, 4 ; Ps. cxxii. 1-7 ; cxxxvii.
o, 0.
[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-anewby 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. 17, 20, etc.; viii. 5-7, etc.; ix. 10,
11, 13, etc. ; xiii. 9, 10, 14; xiv. 16; Lam.
N. 64] IXM'TKINK OF THK LoKl) 201
i. 8, 9, 15, 17 ; Esek. 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; Luke
xix. 41-44; xxi. 20-22; xxiii. 28-30; and
in many other places 1 .
65. In the Jterelat'ion occur the words,
A NEW HKAVKX AM A NKW EARTH; and
afterwjirds, BKHOLP I MAKE ALL THIN T OS
NEW, which mean nothing else than that
in the church now to be set up anew by
the Lord THK ])O<:TKINE WILL BE NEW.
This doctrine did not exist in the former
church, the reason of which is that if it
had, it would not have been received, lo-
calise the Last Jxidgment had not then been
executed, and previous to that Judgment
the power of hell prevailed over the power
of heaven, so that if the doctrine had been
given liefore, eveil 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 eart.li.
(See above, at n. 61.) This same doctrine
202 DOCTRINE OF THK LORD [x. <;r,
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
all things of the Word.
N. 66] DOCTRINE OF THE LORD 20.' >
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 \inless 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
Faith, and Concerning tii e Divine Love and
the Divine Wisdom, still other new things
will be seen.
.
THE DOCTRINE
OF THK
NEW JERUSALEM
'-< I.KM M. THK
HOLY SCRIPTURE
BY
EMANUEL SWEDENBORG
Originally published in Amsterdam in th- year 1763
l-KAKSLATKH FROM THK ORIGINAL LATIN AM> KlUTKlt
BY THK
REV. JOHN FAULKNER POTTS, B.A. LOKO.
NEW YORK
THK AMERICAN SWEDENBORG PRINTING AND
PUBLISHING SOCIETY
3 WEST TWENTY-NINTH STRKKT
1919
.
PREFATORY NOTES BY THE
TRANSLATOR
The Doctrine eoncerninr/ tin 1 Holy Scrip-
ture 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 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 lias 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,
\vhich 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 Un-
English reader should in so far as possible
te put in possession of the very words on
which the exposition is based. What we
do here is to translate the Latin of Sweden-
horg into English, whether that be the Latin
)f 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 Ix- a perfectly distinct under-
BY TJIK TRANSLATOR V
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. F. P.
CONTENTS*
i. THK HOLY SCRIPTURE OK WOKD is DivitfK
TRUTH ITSELF (n. 1-4).
II. IN THE WORD THERB is A SPIRITUAL
SENSE, HITHERTO UNKNOWN (n. 5-26).
i. What the spiritual sense is (n. 5-8).
ii. The spiritual sense is in all things of
the Word, and in every single par-
ticular of it (n. 9-17).
iii. From the spiritual sense it is that
the Word is divinely inspired, and
is holy in every word (n. 18, 19).
iv. Hitherto the spiritual sense of the
Word has been unknown (n. 20-
26).
v. Henceforth the spiritual sense of the
Word will be imparted solely to
him who from the Lord is in ^vn-
uine truths (n. 26).
111. THE SENSE <>K THK LETTER OF THE WORD
IS THK HASIS, THE CONTAINANT, AND THK
SUPPORT OF ITS SPIRITUAL AND CKIK>-
TIAL SENSES (n. 27-30).
Compiled by the Translator.
vii
Vlii CONTENTS
IV. DIVINE TRUTH IN THB SEN*E UK THE LKT-
TER OF THE WORD 1!* JN ITS FULLNESS,
IN ITS HOLINESS, AND IN ITH POWKK in
37-49).
v. THE DOCTRINE OF THE CHURCH is TO MK
DRAWN FROM THE SENSE OF THE LETTEK
OF THE WORD, AND 18 TO BE OONFIRMK1>
THEREBY (n. 60-61).
i. The Word cannot be understood
without doctrine (n. 60).
ii. Doctrine must be drawn from tin:
sense of the letter of the Word,
and be confirmed thereby (n. 53).
iii. The genuine truth which must l>-
of doctrine appears in the sense
of the letter to none but those
who are in enlightenment from
the Lord (n. 67). .
\ 7 1. BY MEANS OF THE SENSE OF THE LETTKK
OF THE WORD THERE IS CONJUNCTION
WITH THE LORD AND ASSOCIATION WITH
THE ANGELS (n. 62-68).
\ 7 IJ. Till: WoKI) 18 IN ALL THE HEAVENS, ^Nl>
18 THE SOURCE OF ANGELIC WlSDOM III.
70-76).
VIII. THE CHURCH is FROM THE WORD, AND I.H
SUCH AS IS ITS UNDERSTANDING OF THK
\Y..iti. (n. 7(>-7!>K
IONTENT8 IX
IX. THERE is A MARRIAGE OF THE LORD AND
THK CHURCH AND A DERIVATIVE MAK-
KIAUE OK GOOD AND TRUTH IN KACH AM)
EVERYTHING OF THE WoHl) (ll. 80-90).
X. IT 18 POSSIBLE FOR HERESIES TO UK DRAWN
FROM THE SENSE OF THE LETTER OF TIIK
WORD, BUT IT 18 HURTFUL TO CONFIRM
THEM (n. 91-97).
XI. THE LORD CAME INTO THE WORLD TO FUL-
FILL ALL THINGS OF THE WORD, AM)
THEREBY TO BECOME DlVlNE TRUTH OK
THE WORD EVEN IN ULTIMATE8 (D. 98
100).
XII. BEFORE THE WORD THAT is NOW IN THE
WORLD THERE WAS A WORD WHICH IS
LOST (n. 101-103).
XIII. THE PEOPLE OUTSIDE THE OlUJRCH WHO
ARE NOT IN POSSESSION OF THE WOR1'
HAVE LIGHT BY ITS MEANS (11. 104-113).
XIV. WITHOUT THE WORD NO ONE WOULD HAVK
KNOWLEDGE OF A GOD, OF HEAVEN ANI
HELL, OR OF A LIFE AFTER DEATH, AND
STILL LESS OF THE Loll I (ll. 114-118).
.
THE DOCTRINE OF THE NEW JERUSALEM
CONCERNING THK
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 AVord appears like a common writ-
ing, in a style that is strange, and neither
s<> sublime nor so brilliant as apparently
are the writings of the day. For this iva-
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 himse.lf. 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 conies its holiness, except from re-
ligious feeling and its consequent persua-
sion?
2. But lie 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 l>e Divine truth itself, for
what Jehovah Himself speaks can be noth-
ing else. 2s or does he consider that the Lord,
who ia the same as -lehovah, spoke the Word
that is in the Gospels, much of it with His
( wn 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 lie is the Light which
enlightens, and that He is the Truth.* [2]
That J.shovHh Himself apoke tho Wont through the
prophets, has been shown in Th? Doctrin*- ai'thr \ew Je-
rusalem coni-frninr) tlif Lord (n. 52, JM).
-N. 2] TUK HOLY
That the words which the Lord Himself
spoke in the Gospels are Life, is Declared
in John :
The words that 1 speak unto you, t liey are spirit,
and they are life (vi. 63).
.Jesus said to the womau at Jacob's well. It
thou knewest the gift of God, and who it is that
sait.h to thee, Give Me to drink, thou wouldest
have asked of Him, and He would have given the*-
living water. Whosoever drinketh of the water
that I shall give him shall never thirst ; but the
\\uter that I shall give him shall be in him a well
of water springing up into eternal life (iv. <>, 10,
14).
"Jacob's well 7 ' signifies the Word, as also
iu Deut. xxxiii. 28, for which reason the
Lord sat there and conversed with the wo
man. And " water" signifies the truth th;it
is in the Word. [3] Again in John :
It any man thirst, let him come unto Mr. and
I i ink. He that believeth in Me, as the Scriptuiv
hath said, out of his belly shall flow rivers of living
water (vii. 37, 38).
Peter said unto Jesus, Thou hast thf words of
denial life (vi. 68).
4 DOCTRINE CONCKKMN*. [>. >
Ami therefore the Lord says in Ma //.-.-
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. 0).
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 ; ivii.
13 : xxxi. H) :
A fountain of salvation (Isa. xii. 3) :
A fountain (Zech. xiii. 1) :
A river of the water of life (Rev. ixii. 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).
THK HOLY SCKM'TURK 5
Besides other passages where the Word is
called the "Sanctuary" and the "Taber-
nacle" in which the Lord dwells with man.
3. But the natural man cannot l>e 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
tlic Divine style itself, with which no other
style, however sublime and excellent it may
se.-in. 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 ior, what is the same, Divine
-oou. and Divine truth, for Divine good is
i.t 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 KOCTRINE CONCERNING [N. 8
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.
ami 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 Itear 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] THI: HOLY s< IMI J TI m:
I\ THE WoKU THEKE IS A SPIRITUAL
SENSE, HITHERTO ux KNOWN.
Tliis subject shall lx- 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.
iv. 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. IHiat tlr xjtiritiiK? *,/.,-, /x. 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 iii-
teiit to confirm some tenet of the church.
This is the literal sense of the Word. The
8 DOCTKIXK COiNCEKMNc; [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 ,<, r i vt-s
communication with the heavens.
6. From the Lord proceed the CELES-
TIAL, the SPIRITUAL, and tlu- X ATI KAL, one
after another. That is tailed the CKLKSTIAL
which proceeds from His Divine love^ and
is Divine good; that is called the SIMUIT-
UAL which proceeds from His Divine wis-
dom, and is Divine truth; the XATUKAL 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 -HOJ,Y S( KI1"H HI 9
the second or middle heaven, are in that
Divine which proceeds from the Lord thai
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 (Jelestial, the Spiritual, and
the Natural. The'Divine which conies down
from the Lord to men descends through
these three degrees ; and when it has conn-
down, it holds these three degrees container!
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 Word
* That there are two kingdoms of which the heavens
consist, one of which is called the celestial kingdom, ami
the other the spiritual kingdom, may be seen in the work
on Heat-en and Hell (n. 20-28).
10 DOCTRINE CONCERNING [N. H
does not appear in the sense of the letter,
which sense is natural, for the reason that
hitherto the man of this world has known
nothing about the heavens; and conse-
quently has not known what the Spiritual
is, nor what the Celestial is, nor therefore the
distinction between them and the Natural.
7. The distinction between these degrees
cannot be known unless correspondence is
known. For these three degrees are alto-
gether distinct from each other, like end,
cause, and effect, or like prior, posterior,
and postreme; yet they make one by cor-
respondences, for the Natural corresponds
to the Spiritual, and also to the Celestial.
What correspondence is may be seen in the
work on Heaven and Ifell, where the sub-
ject of the correspondence of all things of
heaven with all things of man has been
t reated of (n. 87-102) ; and also the corre-
spondence of heaven with all things of tlu-
narth (n. 103-115). The same will further
appear below, from examples adduced from
the Word.
X. 8] THK HOLY 8CKIPTURK 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
appear common, yet conceals within it Di-
vine and all angelic wisdom.
9. ii. The spiritual sense -Is in all thinys
if the Word y and in every single particular
<>f it. This cannot be better seen than by
examples, such as the following. John says
in the Revelatwn :
I saw heaven opened, and behold a white horse,
;ind He that sat upon him was called Faithful and
True, and in righteousness He doth judge and
make war. His eyes were as a name of fire, and
on His head were many crowns, and He had a
name written that no man knew but He Himself,
and He was clothed with a vesture dipped in blood,
;ind His name is called THE WORD OK GOD. 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, Kixo OF KINGS AND LORD OK 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 (xiz. 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 th*
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 th^
angel standing in the sun, what by tin-
great supper to which they should come and
gather themselves, and what by the flesh of
kings, and captains, and others, which they
X. '/[ THK HOLY SCRIPTURK 1 ">
slioukl eat. The signification of each of
these things in the spiritual sense may be
seen in the little work on Tin H'/tiff //,:.
where they are explained, so that it is un-
!iee.->suy to explain them further here. In
that little work it has l>een shown that the
Lord in respect to the Word is here de-
scriVied ; and that by His eyes which were
as a flame of lire, and by the crowns that
were upon His head, and by the name that
HO one knew but He Himself, is meant the
spiritual sense of the Word, and that no
one can know it but the Lord Himself and
he to whom He 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 t>een done. That it is the Word which
is thus described is very evident, for it is
said "His name is called THK WORD OK
( roi) ;'' 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 white horse was writ-
ten. KINO OF KINGS A>:D LOKD OF LORDS.
14 DOCTKIKK C-OXCEKMNN [N. R
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 whit*'
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 deseril>ed :
Tliiit 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, ami
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 prer.ions stone, of jasper, sapphire, chal-
cedony, emerald, sardonyx, sardius, chrysolite.
N. 10] THE HOLY SCRIPTURE 15
beryl, topaz, chrysoprase, jacinth, and amethyst. :
that the twelve gates were twelve pearls ; thai
the city itself was pure gold, like unto pure glass :
and that it was four-square ; and that the length,
the breadth, and the height thereof were equal,
twelve thousand furlongs ; with many other par-
ticulars.
That all these things are to be understood
spiritually, is evident from the fact that by
the Holy Jerusalem is meant a New Church
which is to be set up by the Lord, as has
teen shown in The Doctrine concerning th<'
Lord (n. 62-65). 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 :i
spiritual sense ; for the things that are of
the church are spiritual. But what the sev-
eral things signify has been explained in
the work On the New Jerusalem, published
in London in the year 1758 (n. 1). I then--
fore refrain from a further explanation of
them here. It is sufficient thai; it be known
from that source that there is a spiritual
16" IMH TIMM: < i>.\< KKNIN<; [N. in
sense in each several particular of the de-
scription, like a soul in its body ; and that
\\ithout this sense nothing of the church
would be understood in the things thriv
written ; such as that the city was of pure
gold ; that its gates were of pearls ; its wall
of jasper; the foundations of its wall of
precious stones : that its wall was of a hun-
dred and forty-four cubits, which is the
measure of a man, that is, of an angel ; and
that the city itself was twelve thousand fur-
longs in length, breadth, and height ; and
so on. But whoever, from a knowledge
of correspondences, has come to know the
spiritual sense, will understand these par-
ticulars ; as that the wall and its foundations
signify doctrine from the literal sense of
the Word; and that the iiumlxTs twelve,
one hundred and forty-four, and twelve
thousand, signify like things, namely, all
the truths and goods of the church in one
complex.
11. In the Revelation, chapter vii., it is
said :
N. ll] THK H01,Y S< RIl'TURE 17
That there were, sealed one hundred and forty-
four thousand twelve thousand of each tribe of
Israel of the tribe of Judah, of the tribe of
Reuben, of Gad, of .A slier, of Naphtali, of Manas-
seh, of Simeon, of Levi, of Issai-har. of Zebnlon.
of Joseph, and of Benjamin.
The spiritual sense of these words is that
all are saved in whom is the church from
the Lord ; for, in the spiritual sense, to be
sealed on the forehead, or to l>e sealed, sig-
nifies to IM- acknowledged by the Lord and
saved. The twelve tribes of Israel signify
all of that church ; twelve, twelve thou-
sand, and a hundred and forty-four thou-
sand, signify all ; Israel signifies the church;
and each trilx 1 some specific thing of the
church. He who does not know this spirit-
ual signification of these words may im-
agine that only this precise number are to
be saved, and they solely from the Israel -
itish and Jewish nation.
12. In the Revelation, chapter vi., it is
said :
That when the Lamb opened the first seal ot
the book, there went forth a white horse, and that
2
18 DOCTRINE CONCERNING [N. 12
he who sat thereon had a bow, and to him was
<nven a crown ; tliat-irhen He opened' the second
seal there went forth a red horse, and that to him
who sat thereon was given a great sword ; that
when He opened the third seal there went forth
;i black horse, and that he who sat thereon had a
pair of balances in his hand ; and that when He
opened the fourth seal there went forth a pale
horse, and that the name of him who sat thereon
was Death. '
What these things signify can be unfolded
solely by means of the spiritual sense ; and
it is completely unfolded when it is known
what is signified by the opening of the
seals, by a horse, and by the other things
mentioned. By them are described the
successive states of the church, from its
l>eginning to its end, in respect to its un-
derstanding of the Word. The "opening
of the seals of the book by the Lamb'' sig-
nifies the manifestation by the Lord of those
states of the church. A "horse" signifies
the understanding of the Word ; the " white
horse," the understanding of truth from the
Word in the first state of the church ; the
N. 12] THK HOLY SOJKIPTURK 19
how'' of him who sat upon that horse, the
iloctrine of charity and faith fighting against
falsities; the " crown," eternal life the prize
of victory. The "red horse" signifies the
understanding of the Word destroyed in
respect to good, in the second state of the
church ; the " great sword," falsity fighting
against truth. The "black horse'' signifies
tlu: understanding of the Word destroyed
in respect to truth, in the third state of
the church ; the " pair of balances." the es-
timation of truth so small that there, \vas
scarcely any. The "pale horse" signifies
the understanding of the Word annihilated
by evils of life and the derivative falsities.
in the fourth or last state of the church :
and "Death" signifies eternal condemna-
tion. It is not apparent in the sense of the
letter or natural sense that such is the sig-
nification of these things in the spiritual
sense, so that unless the spiritual sense
were at some time opened, the Word as to
this and all other things in the Revolution
would be so completely closed that at last no
20 DOCTRINK ( <>N< KKXING [>,'. \->
onr would know wherein its Divine holiness
lies. It is equally so in resjtect to what is
signified by the " four horses" and the >; four
chariots" that came forth from between
two mountains of brass (Zt'fh. vi. 1 Si.
13. In tile Rwcliititnt. chapter ix., \\t-
read :
The fifth angel sounded, and I saw a star fill!
from heaven unto the earth, and to hini was given
the key of the bottonilass pit : and lie 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 Miiok.-
locusts upon the earth, and unto them was given
power as the scorpions of the earth have pnwer.
The shapes of the locusts were like unto hor.-M-
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
HonB ; and they had breastplates as of iron ; ami
the sound of their wings was as the sound of char-
iots, of many horses running to war; and thc\
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
X. 18] THK HOLY S( RII'TUIJK 21
>f the bottomless pit, whose name in the Hebrew-
is Abaddon, but in the Greek he hath the name
Ajiollyon (verses 1-8, 7-11).
Neither coujd these things l>e understood
by any one unless the spiritual sense were
revealed to him ; for nothing here is said
emptily, but 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 In-come 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 Income 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 l>eeome
sensuous, and who see and judge all things
from fallacies; a "scorpion" signifies their
persuasiveness. That the locusts appeared
"like horses prepared for war," signifies
their reasonings as it were from the under-
Uli norTKLNK CMNCKKMNG x. \$
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 wax,'*
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 H<>J,Y st KH'TURK 2o
those who are in the understanding of truth
awl )>erception of good; their having "a
king over them, the angel of the bottomless
pit, whose name is Abaddon or Apollyon."
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 Mtoel&tioft 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
manner 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,
That not a word shall be taken away (Rev. xxii.
19).
It is the same with the books of the prophets
of the Old Testament : in order to prevent
LM DOCTRINE CONCKKX1XG [Sj 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
\ fry letters was counted. This was done
l>y 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
roming 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 thi- end of them (Mutt.
xxiv. 20-31).
[2] By these words, in the spiritual sense,
is not meant that the sun and moon would
N. 14] THE HOLY SCRIPTURE 25
l>e darkened, that the ( stars would fall from
heaven, that the Lord's sign would appear
in heaven, and that He would be seen in the
clouds together with angels with trumpets,
hut 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
,^'ood and true that would perish ; the " sign
of the Son of man in heaven/' means tin-
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, and revelation; "clouds" signify
the sense of the letter of the Word, and
"glory." the spiritual sense of the Word;
26 IHK.'TKINK <ON< KJ!MN<; [N. 14
the 7 ' 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 etui 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 alxnit the state of the church when the
Lord should come into the world. As in
Ixn iah :
Behold the day of Jehovah cometh, cruel, and
of wrath of anger ; the stars of the heavens, and
i In- constellations thereof, shall not give their light,
i lie sun shall be darkened in his rising, and the
inoon 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
he blackened, and the stars shall withdraw their
nhining(ii. 1, 2. 10: iii. 16).
N. 14] THE HOLY SCRIPTl'RK -J7
In Ezekid:
I will cover the heavens, and blacken the stai-s ;
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 tin-
rock of Oreb, and his rod shall be upon the sea,
which he shall lift up in the* way of Egypt. And
it shall come to pass in that day that his burden
shall be taken away from off thy shoulder, and his
yoke from off thy neck, lit- shall come against
Aiath ; he shall pass toMigron ; against Michmash
28 1MM TUIXK CONCKKXINfi [if. Ifi
he shall command his arms ; they sliall pass over
Mebara ; Gebah shall be a lodging to us ; Ramah
.shall tremble ; Gibeah of Saul shall flee. Wail
with thy voice O daughter of Gallim ; hearken
Laish, O wretched Anathoth. Madmenah shall
le a wanderer ; the inhabitants of Gebim shall
leather themselves together. Is there as yet a day
to stand in Nob ? the mountain of the daughter
of Zion, the hill of Jerusalem, shall shake her
hand. Jehovah shall cut off the thickets of the
forest with iron, and Lebanon shall fall by a mag-
nificent one (x. 26-32, 34).
Here we meet with mere names, from which
nothing can be drawn except by the aid of
the spiritual sense, in which all the names
in the Word signify things of heaven and
the church. From this sense it is gath-
ered that these words signify that the whole
church has been devastated by memory-
knowledges (scientiftca)* perverting all
truth, and confirming falsity. [2] In an-
other place in the. same Prophet:
In that day the envy of Kphraim shall de-
part, and the enemies of Judah shall be cut off ;
Kphraim shall not envy Judah, and Judah shall
See foot-note on p. 42.
N. K> Till; HOJ.Y M KIITL'KK U l .
uot straiten Ephraim ; but they shall fly upon the
shoulder of the Philistines toward the Bea, to-
gether shall they spoil the sons of the east,
Kdoin and Moab sliall be the putting forth of
i heir hand. Jehovah shall utter a curse against
I]K> tongue of the Egyptian sea, and with the ve-
hemence of His spirit He shall shake His hand
over the river, and shall smite it into seven streams,
-o that He shall make a way [to pass over it] with
shoes. Then shall there be a path for the remnant
of His people, which remnant shall be from Asshur
ixi. 13-1(5).
Mere also no one would see anything Divine
except one who knows what is signified
by the several names; and yet the subject
treated of is the Lord's advent, and what
shall then come to pass, as is plainly evi-
dent from verses 1 to 10. Who, therefore,
without the aid of the spiritual sense, would
.see that by these things in their order is si^
nitwHl that they who are in falsities from
ignorance, yet have not suffered themselves
to be led astray by evils, will (tome to the
Liord, and that the church will then under-
stand the Word ; and that falsities will then
80 DOCTRINE CONCERNING [N. K>
HO longer harm them. [3] The case is the
same where there are not names, as in Ezc-
kiel :
Thus saith the Lord Jehovih, Son of man, say
unto the bird of every wing, and to every wild
I least of the field, Assemble yourselves and come,
Bather yourselves from round about to My sacri-
lice which I sacrifice for you, a great sacrifice
upon the mountains of Israel, that ye may eat flesh
.iii'l drink blood ; ye shall eat the flesh of the
mighty, and drink the blood of the princes of the
earth ; ye shall eat fat to satiety, and drink blood
to drunkenness, of My sacrifice which I have sac-
rificed for you. Ye shall be sated at My table
with the horse and the chariot, with the mighty
man, and with every man of war. Thus will I
.set My glory among the nations (xxxix. 17-21).
One who does not know from the spiritual
sense what is signified by a sacrifice, by
flesh and blood, by a horse, a chariot, a
mighty man, and a man of war, would sup-
pose that such things were to be eaten and
drunk. l>ut the spiritual sense teaches that
to " eat the flesh and drink the blood of the
sacrifice which the Lord Jehovih will offer
upon the mountains of Israel," signifies to
N. 16l THE HOLi' SCRIPTURE 31
appropriate to one's self Divine good and
Divine truth from the Word; for the su\t-
ject treated of is the calling together of all
to the Lord's kingdom, and, specifically,
the setting up anew of the church by tin-
Lord among the nations. Who cannot see
that bv " flesh" is not here meant flesh, nor
blood by il blood" ? As that people should
drink blood to drunkenness, and that they
should be sated with horse, chariot, mighty
man, and every man of war. So in a thou-
sand other passages in the Prophets.
16. Without the spiritual sense no one
would know why the prophet Jeremiah \v;is
commanded
To buy himself a girdle, and put it on his loins .
:uid not to draw it through the waters, but to hidr
it in a hole of the rock by Euphrates (Jer. xiii. 1-7).
Or why the prophet Isaiah was commanded
To loose the saekeloth from off his loins, and put
the shoe from off his foot, and go naked and bare-
foot three years (Isit. xx. 2, 3).
Or why the prophet Ezekiel was commanded
32 UOUTKISE CONCERNING [N. i
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. 1-16).
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 veil*
N. 16] THK HOLY SCRIPTURE 33
;md curtains? Who without the spiritual
sense would know what is signified by
Aaron's garments of holiness, by his coat,
c,loak, 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,
;ind 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 each and
every word of which there is a spiritual
sense. Take for example the parable of the
fen virgins :
3
34 DOCTRINE < OX< KKMN. (_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 tamed they all
slumbered and slept ; and at midnight there wan
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 SCKIPTl'HK 35
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 lift-
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 tin-
Divine that was in Him, and was His. That
:-><> [MM TFJINK ONCKKMNfi [\. 17
the " bridegroom" signifies the Lord ; the
kingdom of the heavens," the church ;
:i < 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 tlxat 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
Uie Lord says that
His words are spirit and are life (Johnvi. 68).
N. 17] THE HOLY SCRIPTURE 37
J4] 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 they 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 tin "\Yord 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 <ii-a<l
rise again, and the poor hear the Gospel (Matt.
xi. 3-5).
Moreover, all the miracles related in the
Word contain in them such things as belong
38 DOCTRINE CONCKKNINK [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
f/ti; Word is divinely inspired y and, is holy in
1 1-fi'i/ 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 bt>
Divine? Therefore lest such a thought
should flow in with many, and should after-
\vards prevail, and thereby the conjunction
of the Lord with the church, in which is
tin- Word, should perish, it has now pleased
the Lord to reveal the spiritual sense, in
order that it may be known where in the
X. 18 J THK HOLY SCKIFTURK 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 heavenlj-
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 like things, one who knows noth-
ing about the spiritual sense of the Word
must believe that these things only are
40 DOCTRINE CONCERNING [. 18
meant. For he is not aware that a gar-
den, grove, and forest, mean wisdom, intel-
ligence, and knowledge ; that an olive, vim-.
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 Dnr!,/-.
* See foot-note on p. 42.
N. 18] TllK IHU/r srilHTUUK 41
The voice of Jehovah is upon the waters ; the
(Jod i >f glory maketh it to thunder; Jehovah is
upon the <rreat waters. The voice of Jehovah
breaketh the cedars : yea, Jehovah breaketh in
;>H"v> the cedars of Lebanon. He maketh them
also to skip like a calf. Lebanon and Sirion like a
>TI of unicorns. The voice of Jehovah cutteth
"Ut as a flame of fire. The voice of Jehovah
makei.h the wilderness to tremble ; it maketh the
wilderness of Kadesh to tremble. The voice of
Irhnvah maketh the hinds to be in travail, and
layeth bare the forests ; but in His temple every
<>ne saith, Glory (Ps. xxix. 3-0).
He who is not, aware that everything here,
'veil as to every single word, is divinely
holy, may, if a merely natural man, say to
himself. What is this that Jehovah sit-
r'th upon the waters, that by His voice He
ttreakfth the cedars, maketh them skip like
;i caif. and Lebanon like a son of unicorns,
and maketh the hinds to lx j , 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.
V In this sense, the " voice of Jehovah,*'
here called thunder,' 7 means the Divine.
42 -DOCTKINK I O^CfcKNlNfi [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 natxiral good. And the ''for-
ests" which He lays bare, mean the knowl-
edges (scientia.e et cognition.es)* 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 Rome 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 (scifntiac or scicntiflca.) ;"
the latter simply knowledges (rognitimi-e*)." This dis-
tinction runs all through these works, and must not be
lost eight of, the recognition of it being vital to the un-
derstanding of important .loci vines. [Tit.]
N. 18] THK HOLY S< KII'TrUK \'.'>
Word opens to them. Therefore these \v >r< 1 s
follow: "In His temple every one saith.
Glory," which ine'an that tliere 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 }>ower in re-
forming the nations.
19. There is a still more interior sense
in the Word which is called CELESTIAL, and
of which something has l)een said above
(n. 6) ; but this sense can with difficulty I*
made plain, because it does not fall so much
into the thought of the understand! ntr as
into the affection of the will. The reason
there is in the Word this still more interior
sense called celestial, is that there proofed. >
from the Lord Divine good and Divine
truth, Divine good from His Divine love,
44 DOCTRINE CONCERNING [N. 10
and Divine truth from His Divine wisdom ;
and both 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 hus 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 inost ancient times this was
very well known'; for the science of corre-
spondences was then the science of sciences,
;md was so universal that all the writings
I
* That is, the Divine in the act of proceeding. See
i..,,t-note to IMrine / the Lord (n. 2, page 4). [TR.]
N. 20] THE HOLY SCKlfTUKK 4i>
and books were Britten 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; theii- burnt-offerings and
sacrifices, with each and every thing thereto
pertaining, were correspondences; so was
the tabernacle with all its contents; so wriv
their feasts, the feast of unleavened things,
the. feast of tabernacles, and the feast of
first-fruits ; so was the priesthood of Aaron
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 th*'
46 IMiCTItlNK OONi.-KlINJXi. [x. 20
world by correspondences, the Word has
l>een written exclusively by means of them.
And therefore the Lord spoke by 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. 1
have been -instructed Ivsides that Enoch (of
whom mention is made in ^iV/w.s-/x v. 21 L? h
together with his associates, collected cor-
>. 21] TiiK iior.v scRtj-rt KK 47
responrtcticcs 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 fabulous stories, as is
evident from the earliest writers of that
country.
22. But when in process of time Ill--
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 CONCKKMNG [ 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 correspondent's,
made for themselves images that corre-
sponded to heavenly things, and delighted
in them because they signified things sucli
as belong to heaven, and therefore to tbt-
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.
N. 23] THE HOLY SCRIPTURE 49
< '-onsequently in Egypt and elsewhere there
were images of calves, oxen, serpents, also
of children, old men, maidens; because
(Calves and oxen signified affections and
jxjwers 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.
When 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
^m. 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-
fies intelligence, and a fish knowledge, which
make a one. It was also l>eeause they pos-
sessed a knowledge of correspondences
nhat the ancients worshiped in gardens and
3, in accordance with the kinds of
4
50 DOCTRINE CON<;KKMNT [N. #j
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
(uognitio) 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. 28] THK HOJ/V .SCKII'TUKK 51
nil the judgments and ordinances delivered
them 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
wen- not even willing to know that any-
thing of their worship signified what is
celestial and spiritual ; for they desired
that all (hose things should be holy in
themselves and in connection with thfut :
so I hat if celestial and spiritual things had
Iteen 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 thai
they did not acknowledge the Lord, al-
though universal holy Scripture prophesied
concerning Him, and foretold His advent ;
and they rejected Him for this sole reason
that, He taught of a heavenly and no'
a.n earthly kingdom ; for they wanted a
Messiah who would exalt them above every
52 DOCTRINE COW! KKM Mi (_Jf. 28
other nation in the world, and not a Messiah
who cared for their eternal salvation. For
the resfc> 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 < 'hristians 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 (lay, in consequence of the papal do-
minion, darkness fame 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 \\ ith spiritual. For thereby they
N. 24] THE HOLY SCRIPTURE 53
would be convinced that by " Peter" is not
meant Peter, but the Lord as a Kock ; and
they would also be c.onvinced that the Word
is Divine even to its inmosts, and that ;i
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, Avhom they conceived to be one-
heavenly truths were hidden 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 closet!
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 1MM TKIXK CONCERNING [N. 26
and power (Matt. xxir. 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
i In- 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
l>e recognized, and that this is entirely ow-
ing to those who are in falsities of doctrine,
especially concerning the Lord, and \vlu>
therefore do not admit truths, is meant in
the Kevelat-lon 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. .'5; and by the
"kings of the earth" are meant the Re-
formed who arc in false things of doctrine.
26. v. Ilciifi'fortli tin' tijiiritmi/ nr/iar of
tke Word wlU ln< ii/>n //,-./ W/7// t hint /'//
j'i-<>ni th.t- Lord /.s /// </''/"""'' fritt/ix. The
reason of this is that IH> one can see the
N. 26] THK HOLY 8CKIPTURK 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
t,o 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
sees 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. -tf>
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 sens*-
of the letter. Therefore in order to prv-
veut anybody from entering into the spirit-
ual sense of the Word, or from perverting
the genuine truth that belongs to that sens*-,
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 :
It, was granted me to 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 plact-
where the purses were laid appeared like a manger
in a stable. In an adjoining apartment were aeon
modest maidens together with a chaste wife, and
near that apartment stood two little children, and
it wax said that they ve^e to IK- sported with, n/x
N. &)J THE HOLY SCKIPTUKK 67
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 i.s the spi ritual sense.
The large purses full of silver, sign hied knowl-
edges of truth in great abundance. Their being
open and yet guarded by angels, si<jmfied 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 trutlis.
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. [5?
The modest maidens seen in the adjoining apart-
ment, signified affections of truth ; and the chaste
wife, the conjunction of good and truth. The
little children signified the innocence of wisdom
therein : they were angels from the thin! heaven,
whe all appear like little children. The harlot,
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 ; and the dead horse, no
understanding of truth.*
* Quoted from the Spiritual JAary (n. 3605o), and tht;
Dt Yerbo (n. 1} ; ami repeated in the Ajx>calyps Revealed
(D. 356), au<i in the Try/e.Chruti-JM M Uy ion (u. -.277). [Tit.j
58 DOCTRINE CONCERNING [W. 27
III.
THE SENSE OF THE LETTER OF THE WORD
IS THE BASIS, THE CONTAINANT, AND
THE SUPPORT OF ITH 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 hist
(or ultimate), and so conies into manifest
being and subsists. Henoe 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 containaut 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, faint?, breaming, and coming f<rrtti . The bring
of a thing ia what we call Its existence ; and therefore
it was said by the ancients that "in God we live, and
move, and have our being" (Acts Xvii. 28). Here our l>cinp
ineanH the inmost of our life (Arcana Coelestia,KfiOr*f). The
Im-nminy of a thing Is its being taking form. And the
x. 28] THK HOI.Y SCRIPTURE 59
;ind tliat the end is the esse, the cause the
fieri, and the effect the exist&re ; conse-
quently, that in every complete thing then-
is a trine, which is called first, middle, and
ultimate ; also end, cause, and effect ; and
;ilso esse, fieri, and existere. When these
t.hings 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 tin-
timing forth of a thing is the presentation or manifesta-
tion of that thin'.; as an actual reality. Thus the Latin
word rxialere has a very different ineaninj.' from the Knjj
llsh exist, and cannot be translated hy it without causing
a complete mU,-on, .-ption 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 see below at 11. 38, and also the Angelic Wisdom
'tmcerning the /></;/.: I.<>rr and the Maine Witdam (n.
[TK.]
60 DOCTRINK CONCERNING [j}. 'Jf.t
signification of the number three, it is em-
ployed in the Word whenever any such
thing is marked out for notice. As in th-
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. in, 1-8).
David said to Jonathan that ho would hide hiui-
self in the iield three days ; and Jonathan after-
wards shot three arrows at the side of the stone :
and after that, David bowed himself down thrw
times before Jonathan (1 Sam. xx. 5, 12-41).
Elijah stretched himself three times over tbe
widow's son (1 Kings xvii. 21).
Elijah commanded that they should pour water
on the burnt-offering throe times (1 Kings xviii.
34).
Jesus said, The kingdom of the heavens is like
unto leaven, which a woman took and hid in thrw
measures of meal, till the whole was leavened
(Matt. xiii. 33).
Jesus said unto Peter that lie should deuy iiii
thrice (Matt. xxvi. 34).
The Lord said three times unto IVtvr,
thou Me ? (John xxi. 16-17).
N. 20] THK HOLY SCRIPTURK <>1
Jonah was in the whale's belly three days and
three nights (Jonah i. 17).
Jesus said, Destroy this temple, and in three
.lays I will raise it up (John ii. 19 ; Matt. xxvi. 61).
Jesus prayed three times in Gethsemane (Matt.
xxvi. 39-44).
Jeans rose again on the third day (Ifatt. xxviii.
1>-
Besides 'many other passages where the
number " thro.fr' 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 lx> 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
the letter, is the basis, the containant, and
fhe support of its spiritual sense and of its
celestial sense.
31. It has l>een said above (n. (5, 19) that
there are three senses in the Word; and
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 tht-
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. Fiirthermore 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 ami
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 Lard and which will lie from An-
gelic Wisdom On the Divine Provident**,
Omnipotence, Omnipresence, Omniscience,
On the Dirini' L<>r<- ninJ tin- />/>/< 11'!*-
N. :W THK HOLY SCKIl'THKK <V>
dom, 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 woidd be plun-
dered by thieves, or invaded by beasts of
See translator's foot-note.- t.> Author's Preface to
the Doctrine of the Lord.
64 IKH-TRINE CONCEKHTING [N. gg
earth and birds of heaven, and thiis 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 UK-
ribs. Or like the brain without its covering
which is called the dura mater, and without
its general covering, containant, ami 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] THJK HOJUY SCKI1 J TURE ffi
Jehovah createth upon all the glory a covering
(iv. 5).
34. So would it be with the heavens
where angels are, without the world wher'
men are. The human race is the basis.
con tainant, 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
and Hdl, n. 20-28.)
35. It has been shown in the Doctr'un
of the Lord (n. 28), that the prophets of
the Old Testament represented the Lord
in respect to the Word, and thereby signi-
fied the doctrine of the church from tho
Word, and that for this reason they wriv
6
66 DOCTRINE COITCBRWING [x. :-;f,
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 offhis loins, and to put. off his
shoe from off his foot, and to go naked and bare-
foot three years (/.s-a. xx. 2, 8).
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^n 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 hi* skirts, and at last to cast them into
the midetof the fire and burn them (Ezek. v. 1-4).
[2] As the "prophets" represented the
Word, and consequently signified the d<*--
trine of the church from the Word, as said
alx>ve, 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 ;i mark
X. 8f>] 'I'HK HOtA' .SORTPTrUK (>7
of deep mourning, and also a great disgrace,
for any one to make himself bald, or to !*
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 flhnreh
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 tin-
Word without its ultimate sense. [3] It
will be seen in the next chapter (n. 49) that
the " Nazi rites" represented thaLord 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 HebVcwtbngne means the hair
of the head.
It was also an ordinance for the high priest
that he should not shave his head (Lev. xxi. 10).
tt8 DOCTKINE CONCERNING [N. ;;.,
Likewise for the head of a household (Ltv.
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
htads (JSzek. vii. 18).
Every head made bald, and every shoulder
plucked (Ezek. xxix. 18).
I will cause sackcloth to come up upon all loin.-*,
and baldness upon every head (Amos vili. 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 ili
(Micah i. 10).
To "put on baldness" and to "enlarge" it,
here signifies to falsify the truths of the
Word in its ultimates, for wjien these are
falsified (as was done by the Jews) thf
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 tht-
N. 35] THK HOLY SCRIPTURE 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
srn,-H>, which is the sense of the letter, is
>i,u r nified also by the wall of the holy Jeru-
salem, the structure of which was of jasper ;
;;n<i by the foundations of the wall, which
were precious stones; and likewise by the
;,'a.r's, which were pearls (Ret\ xxi. 1821) ;
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 DOCTBINK CONCKRN1JJG [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
seu.se 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 slmid) 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 U-
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
folloAvs another from highest to lowest but
in simultaneous order one tiling 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.] , .'UiK-UukY .> lill-M i;i 71
with successive, circumieivnees from center
to surface. It shall now l)e 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 it'
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, aud also of the spiritual
world; for everywhere there is a tirst. a
middle, and an ultimate, and the tirst aims
at and goes through the middle to its ulti-
mate. Apply this to the Word. The < 'ele>-
tial, the Spiritual, and the Natural proceed
from the Lord in successive order, and in
the ultimate are in simultaneous order :
and it is in this way that the celestial and
spiritual sense.*- of the Word are simxiltane-
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 Iwiug 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. 08).
The Lord spoke His words before the world,
:ind 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 pa !;<<
without a foundation.
N. 40] THE HOLY srKll'TfKK 7-'!
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
were 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 recej>-
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
dress a maiden. They are also like the
memory-knowledges (scientifica) 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. [2] 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,
hut 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
bf 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
l)e 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 crimsou and fine linen, and living in mirth and
splendor every day ; and there was a certaifi poor
N. 40] THK HOLT SCRIPTURK 75
man, named Lazarus, who was laid at his porch,
full of sores (Luke xvi. 19, 20).
Here 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 wen-
despised and scorned by the Jews, is meant
by Lazarus lying at the rich man's porch
full of sores. [4] The reason the Gentile^
are meant by "Lazarus" is that the Gen-
tiles were beloved by the Lord, as
Lazarus, who was raised from the dead was
l>eloyed by the Lord (John xi. 3, fi, 36), 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 sens*'
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
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. 41] THK HOLY SCUII'TU RK 77
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
celestial sense, our Word is like a flame that
enkindles ; and as, in its middle bosom,
r'rom its spiritual sense, it is like a light
that enlightens ; it follows that in its ul-
timate bosom, from its natural sense which
has within it the two more interior senses,
the Word is like a niby and a diamond ;
like a 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
Word in this sense of the letter is meant by
the foundations of the wall of the New .Je-
rusalem ; by the Urim and Thummim in
Aaron's ephod ; by the garden of Eden in
which had been the king of Tyre ; by the
Curtains and veils of the Tabernacle ; and
by the externals of the Temple at Jerusa-
lem. But in its very glory the Word was
78 DOCTK1XK COX KKM.\<; [N. 4'2
represented by the Lord when He was trans-
figured.
43. That the truths <>f the Word's sens<>
of the letter are meant by the foundation*
of the, trail of the New Jerusalem (Rei\
xxi.), follows from the fact that the " New
Jerusalem" means the Xew Church as to
doctrine (as has been shown in the Doc-
trine of the Lord, n. f>2, 63) ; so that its
< wall," and the " foundations of the wall."
can mean nothing but the external of the
Word which is the sense of the letter, for
this is the source of doctrine, and through
doctrine of the church, and this sense is
like a wall with its foundations that en-
doscs and protects a city. < ,'oneerning the
wall of the Xew Jerusalem and its foun-
dations we read in the h'frf/ntion:
The angel measured the wall thereof, a hundred
and forty and four cubits, which was the measure
of a man, that is, of an angel. And the wall had
twelve foundations, adorned with every precious
stone. The first foundation was jasper ; the sec-
ond, sapphire , the third, chalcedony ; the fourth,
emerald ; the fifth, sardonyx ; the sixth, sardiu.* :
N. 43] THE HOLY SCRIPTURE 79
the seventh, chrysolite ; the eighth, beryl ; the
ninth, topaz ; the tenth, chrysoprase ; the elev-
enth, jacinth; the twelfth, amethyst (xxi. 17-20).
The number " 144" signifies all the truths
and goods of the church derived from doc-
trine that is drawn from the sense of the
letter of the Word. The like is signified
by " 12." A " man" signifies intelligence ;
an " angel," Divine truth the source of in-
telligence ; " measure," the quality of these ;
the " wall" and its " foundations," the sense
of the letter of the Word ; and the " pre-
cious stones," the truths and goods of the
Word in their order, which are the source
of doctrine, and through doctrine of the
church.
44. The truths and yoodn of the sense
of the letter of the Word are meant by tin
Urim and Thummim. The Uriiu ami
Thummim were on the ephod of Aaron.
whose priesthood represented the Lord as
to Divine good and as to the work of sal-
vation. The garments of the priesthood
or of holiness represented Divine truth
80 DOCTRINE CONCKRNIKG [x. 44
from Divine good. The ephod represented
Divine truth in its ultimate, thus the Word
in the sense of the letter, for this, as be-
fore said, is Divine truth in its ultimate.
( 1 onsequently the twelve precious stones
bearing the names of the twelve tribes of
Israel (which were the Urim and Thum-
mim) represented Divine truths from Di-
vine good in their whole complex. [2]
Concerning these we read in Moses:
They shall make the ephod of [gold,] hyacinth-
ine blue, and bright crimson, of scarlet double-
dyed, and fine linen intertwined. And thou shall
make a breast-plate of judgment according to the
work of the ephod ; and thou shalt set it with set-
tings of stones, four rows of stones : a ruby, a
topaz, and an emerald, the first row ; a chryso-
prase, a sapphire, and a diamond, the second row ;
a cyanus, an agate, and an amethyst, the third
row ; a thalassius, a sardius, and a jasper, the
fourth row. These stones shall be according to
the names of the sons of Israel ; the engravings
of a signet according to his name shall be for the
twelve tribes. And Aaron shall carry upon the
breast-plate of judgment the Urim and Thum-
IM im ; and let them be upon the heart of Aaron
N. 44 ] IHK HOLY SCRirTl'KK. JSl
when he goeth in before Jehovah (Exod. xxviii. (>.
16-21, 29, 30).
[3] What was represented by Aaron's gar-
ments his ephod, robe, vest, mitre, belt
has l>een unfolded in the Arcana Coelestiu
on this chapter, where it is shown that the
ephod represented Divine truth in its ulti-
mate ; the precious stones in it, truths
j>ellucid from good ; the twelve precious
stones, all ultimate truths pellucid from
the good of love in their order; the twelve
tribes of Israel, all things of the church ;
the breast-plate, Divine truth from Divine
good ; the Urim and Thummim, the shining
forth in ultimates of Divine truth from Di-
vine good (for Urim means a shining tire ;
and Thummim, in the angelic language,
means a shining forth, and in the Hebrew,
entirety). Besides many other things, it
is there shown also that answers were given
by variegations of light and a simultaneous
tacit perception, or by a living voice. From
all this it is evident that these precious
stones signified truths from good in the
82 VMM;TKINE CONCERNING [N. 44
ultimate sense of the Word ; nor are an-
swers from heaven given by other means,
for in this sense the Divine proceeding is
in its fullness. [4] That precious stones
and diadems signify Divine truths in their
ultimates, such as are the truths of the sense
of the letter of the Word, has been made
very evident to me from precious stones
and diadems in the spiritual world, among
the angels and spirits there whom I have
seen wearing them I have seen them in
their caskets also and it has been given
me to know that they correspond to tnith.s
in ultimates, and, what is more, that from
these truths they exist and come into
view. As these truths are signified by
diadems and precious stones, John saw
diadems
Upon the head of the dragon (Rev. xii. 8) :
Upon the horns of the beast (Rev. xiii. 1) :
And precious stones upon the harlot that sat
on the scarlet beast (Rev. xvii. 4).
Diadems and precious stones were seen
upon the dragon, the beast, and the harlot.
N. 44] THK HOLY
because these signify the people in the
Christian world who are in possession of
the Word.
45. The truths of the sense of the Irttn-
nf the Word fire meant l>y tJie prer'mmt xtmn-s
in the garden of Eden, in which, in Kzrkii-l,
the king i if 7'///v is said to /nrrc />f-e. Y\V
read in Ezekirl :
King of Tyre, thou sealest up thy sum, full of
wisdom, and perfect in beauty. Thou hast been
in Eden the garden of God ; every precious stone
was thy covering, the ruby, the topaz, and the dia-
mond, the beryl, the sardonyx, and the jasper, the
sapphire, the chrysoprase, and the emerald, and
gold (xxviii. 12, 13).
-Tyre," in the Word, signifies the knowl-
edges of truth and good ; a " king," the
truth of the church ; the " garden of Eden,"
wisdom and intelligence from the Word ;
' precious stones," truths pellucid from
good such as are in the sense of the letter
of the Word. As the stones signify thest-
truths, they are called his "covering." That
the sense of the letter covers up the inte-
riors of the Word, may Vx- seen in a pre
ceding chapter.
46. The sense of the letter of the Wonl
is signified by the curtains and veils of tin'
Tabernacle. The Tabernacle represented
heaven and the church, and therefore the
form of it was shown by Jehovah upon
Mount Sinai. Consequently all things in
the Tabernacle the lampstand, the golden
altar for incense, and the table whereon were
the loaves of faces represented and con-
sequently signified holy things of heaven
and the church. The Holy of holies wherein
was the ark of the covenant represented and
consequently signified what is inmost ot
heaven and the church; and the Law itself
written on the two tables of stone and en-
closed in the ark signified the Lord as to
the Word. Now as external things derive
their essence from internal things, and both
of these from the inmost, which in this
case was the Law, it follows that holy
things of the Word were represented and
signified by all things of the Tabernacle.
X. 46] THK HOLY srRIPTURK 85
Therefore the ultimate things of the Tal>-
ernacle which were the curtains and veils
I 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 fine
linen intertwined, of hyacinthine blue and bright.
rimson, and of scarlet double-dyed, with cher-
ubim (Exod. xxvi. 1, 31, 36).
What the Tabernacle and all things in it
represented and signified generally and spe-
cifically, has been unfolded in the Arcinm
< 'oelestitf on this chapter of Exodus. It is
there shown that the "curtains" and "veils"
represented external things of heaven and
rhe church, and therefore of the Word;
and that " fine linen" signified truth from a
spiritual origin ; " hyacinthine blue," truth
from a celestial origin ; - bright crimson,"
ivlfstial good; " scarlet double-dyed," spir-
itual good; and "cherubim," guards of the
interior things of the Word.
8(> IKHJTK1NK COM K1!MX<; [\. 47
47. The external things of the Temple
at Jerusalem represented external things of
the Word, -which belom/ t tin' wise of tV,v
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. W, 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 Un-
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 Tern
pie we read :
N. 47] THE HOLY S( KH'TfKK S7
That they were built, of whole stone, not hewn,
;ind within of cedar : and that all its walls within
were carved with cherubim, ]>alm-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. Tht: }]*<>,'<l in if a <//<>/>/ //v/.< /VY//V-
xented by the Lord when II? /ras transfig-
ured. Concerning the Lord as transfigured
l>e fore Peter, James, ami John, we read :
That His face did shine as the sun, and His gar-
menls became white a.s the light. That Moses and
Klias appeared talking with Him. That a bright
cloud overshadowed the disciples : and that ;i
voice was heard out of the cloud, saying, This is
My beloved Son, hear ye Him (Matt. xvii. 1-5).
I have l>een 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 ; " Moses."
the \Vord that was written by him and tin-
88 DOCTRINE CONCERNING [N. 48
historical Word in general, and " Elias."
the prophetical Word; and the "bright
cloud that overshadowed the disciples,' 1 the
Word in the sense of the letter ; and there-
fore a voice was heard from this cloud
which said, " 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
N. 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 dmvn 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 y 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 tin-
Word in the sense of the letter; to "sit at
the right hand of God," is omnipotence by
means of the Word. (As also in Mark xvi.
19.) The Lord's power from the ultimate
90 DOCTRINE CONCERNING [if. 40
things of truth was represented by 'the
Nazirites in the Jewish Church; and by
Samson, of whom it is said that lie was a
Xazirite from his mother's womb, and that
his power lay in his hair. Nazirite and
Xaziriteship 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.
in -cause 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
wliich 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 Lord 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. O] As. from
N. 40] THE HOLY SCRIPTURE 91
correspondence with the heavens, this is
the signification of the " hair," it was a
statute for the Nazirites that :
They should not shave the hair of their heads.
because this is the Naziriteship 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 (Rev. i. 14) :
In like manner the Ancient of days (Da. vii. S>).
(On this subject see also above, n. 35.) In
short, the reason why the power of Divine
truth or of the Word is in the sense of the
letter, is that there the Word is in its full-
92 DOCTItINK COXVEICXIXG [N. 40
ness ; and it is also because hi that sense
are, at the same time and together (simul),
the angels of both the Lord's kingdoms
and men on earth.
J!
THE DOCTRINE OF THE CHURCH is TO
BE DRAWN FROM THE SENSE OF THE
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 H- 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. oO] THK HOLY S( HU'THKK 93
ii. Doctrine must be drawn from the
sense of the letter of the Word.
iii. But the Divine truth which must be
of doc-trine appears to none but those who
lire in enlightenment from the Lord.
51. i. The Word cannot b<> understood
H-; th out docfriiK'. 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, names
of persons and places are gathered together
H4 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 (Exed. xxxii. 12, 14 ;
Jonah Hi. 9 ; iv. 2) ;
And also
That Jehovah does not repent (Num. xxiii. ID :
1 Sam. xv. 29).
Without doctrine these passages cannot be
reconciled. It is said
That Jehovah visits the iniquity of the father*
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. 10).
Interpreted by doctrine these passages are
not discordant, but are in agreement. 3]
.Jesus says,
K. 51] THK HOI.V SCKll'XUKK 95
Ask, and it shall be given you ; seek, and y<-
shall find ; knock, and it shall be opened unto
you ; for every one that asketh shall receive ; and
he that sceketh shall find ; and to him that kuock-
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 tor:
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 savs.
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).
14] The Lord says,
Blessed are the poor, for theirs i.s 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 pour in spirit ; for theirs is th-
kingdom of heaven (Matt. v. ;!).
i.5] The Lord says,
96 DOCTRINE CONCERNING [_N. 61
Judge not, that ye be not judged ; for with what
judgment ye judge ye shall be judged (Matt. vii. l,
2 ; Luke vi. 37).
Without doctrine this might be cited to con-
firm the notion that it is not to be said ot
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 On<
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 thront-
of His glory, ye also shall sit upon twelve thrones,
judging the twelve tribes of Israel (Matt. xix. 28).
N. 5l] THK HOLY SCUII'TUKE 97
From these words it may be inferred that
the Lord's disciples will sit in judgment,
when yet the}' can judge no one. Doctrine
therefore must reveal this secret by ex-
plaining that the Lord alone, who is omnis-
cient and knows the hearts of all, will sit
in judgment, and is able to judge ; and that
His twelve disciples mean the church as to
all the truths and goods it possesses from
the Lord through the Word ; from which
doctrine concludes that these truths will
judge every one, according to the Lord's
words in John iii. 17, 18; xii. 47, 48. [S]
He who reads the Word without doctrine
does not see the consistency of what is said
in the Prophets about the Jewish nation
and Jerusalem that the church with that
nation, and its seat in that city, will remain
to eternity ; as in the following passages :
Jehovah will visit His flock the house of Judah,
and will make them as a horse of glory in war ;
from him shall come forth the corner stone, from
him the nail, and from him the bow of war (Zech
x. 3, 4, 6, 7).
98 DOCTRINE COX( KKM.Nti [_N. it
Behold 1 come, that. 1 may dwell in the midst
of thee. And Jehovah shiill make Judah an in-.
heritance, and shall again choose Jerusalem (Zecti.
ii. 10, 12).
It shall oorne to pass in thai day that the moun-
tains shall drop new wine, and the hills shall flow
with milk, and Judah shall be to eternity, and
Jerusalem from gent-ration t. generation (Joel iii.
18-20).
Behold, the days come in which I will sow the
house of Israel and the house of Judah with the
seed of man. and in which I will make a new cove-
nant with the house of Israel, and with the hou.st
of Judah ; and this shall be the covenant, I will
put My law in their inward parts, and will write
it upon their heart ; and I will be their God, and
they shall be My people (Jer. xxxi. 27, 81, 88).
In that day ten men shall take hold, out of all
the languages of the nations, of the skirt of a
man that is a Jew, saying, We will go with you,
for we have heard that God is with you (Zech.
viii. 23).
So in other places, as Isa. xliv. 21, 24, 26 ; xlix.
22, 23 ; Ixv. 9 ; Ixvi. 20, 22 ; Jer. iii. 18 ; xxiii. :. .
1. 19, 20 ; Nahum i. If> ; Mai iii. 4.
In these passages the Lord's advent is
treated of, and that this [establishment of
the Jews] will then come to pass. [9] But
N. 51 J THK HOLY 8CRIPTUKK 99
the contrary is declared in many other
places, of which this passage only shall !>
;idduced :
I will hide My face from them, I will see what
their latter end shall be, for they are a generation
of perversions, sons in whom is no faithfulness.
I said, I will cast them into outermost corners.
I will make the remembrance of them to ceast-
from man, for they are a nation void of counsel,
neither is there understanding in them ; their vim-
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. 20-36).
It is of that same nation that these things
are said. And things of the same purport
are said elsewhere,
As in /so. iii. 1, 2, 8 ; v. 3, G ; Deut. ix. 5, :
Matt. xii. 39 ; xxiii. 27, 28 ; John viii. 44 ; and in
Jeremiah and Ezeklel throughout.
These passages which seem contradictory
will however from doctrine be seen to
100 IMHTIJIXK < o.Nt KKN1NG |_X. :L
accord, for this teaches that in the Word
Israel" and " Judah" do not mean Israel
;uid 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 aee 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. 52] THK HOLY SCKIT'l TIM. 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.
52 ii. Doctrine must be drmrn from fJ'
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 h;i>
been shown above. By means of doctrine
therefore the Word is understood, and is
102 DIM THINK CONCERNING [x. 64
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 Keformed 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.
Hut 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
;is if only man's intelligence were in it,
N. -A 1 THE HOIA" SCRIPTURE !(>.">
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
the 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 \Vord 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 be believed that the doc-
trine 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. 5*5
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. lii- The genuine truth irhich must br
of doctrine appears in the sense of the letter
to none but those irho tin" hi enlightenment
from the Lord. Enlightenment is from tin-
Lord alone, and exists with those who love
N. :,7J i HI-: it 01 A' SCRIPT! I;K 106
ti-utlis l>erause they are truths and make
tin-in of use tor life. With others there is
in i enlightenment in the Word. The rea-
son why enlightenment is from the Lord
;ilone is that the Lord is in all things of
the Word. The reason why enlightenment
exists with those who love truths because
they arc 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-
<aiisr 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
In that <luy ye shall know that ye are in Me
ami 1 in you. He that hath My commandments,
ami tloeth them, he loveth Me, and I will love
him, and wiii manifest Myself to him ; and I will
i nine unto him, and make My abode with him
(xiv. _'(>, -21. i':',).
M an- tlic pure in heart, for they whall
semGod (fa s,.
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 even-
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 aw often as he
is in the affection of truth for the sake ot
truth. For perception comes from affec-
tionj and thought from perception, and thus
is produced the acknowledgment Avhich is
railed faith. But of these things more
will l>e 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
THK HOLY srKiriTKK 107
of the letter of the Word. ;ind tlms light
a lamp for their further advance. Thru
after doctrine has been procured, and a
lamp thus lighted, they see the Word by
its means. Those however who do not
procure doctrine for themselves, first make
investigation as to whether the doctrine
delivered by others and received by the
general body accords with the Word, and
they assent to what accords, and from
what does not accord they dissent. In this
way it becomes i., them their own dot-trine.
and through doctrine their faith. l>ut this
takes place only with those who not being
taken up with worldly affairs are able to
exercise discernment. If these persons
love truths because they are truths, and
make them of use for life, they are in
enlightenment from the Lord. All other*
who are in some life according to truths
can learn from them.
60. The contrary takes place with those
who read the Word from the doctrine of a
false religion, and still more with those
108 DOOTBIXE CONCERNING [N. 6(1
who confirm that doctrine from the Word,
having in view their own glory or this
world's riches. With them the truth of
the Word is as it were in the shade of
night, and what is false is as in the light
of day. They read what is true, but do
not see it ; and if they see the shadow of
it they falsify it. These are they of whom
the Lord says that
They have eyes, but see not ; and cars, but do
not understand (Matt. xiii. 13).
For nothing else blinds a man except his
Own* and the confirmation of what is
* The Latin word proprium is the term used in the
original text that in this and other places has been ren-
dered by the expression " Own." The dictionary meaning
of pr<;prtus t as an adjective, is " one's own," " prqjer,"
" lirlnnging to one's self alone," ".special," " particular,"
" peculiar." The neuter of this which is the word prn-
pritHit, when used as a noun means "possession," " prop-
erty ;" also "a peculiarity," "characteristic mark,"
" distinguishing sign," "characteristic." The English
udjeotive "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 proprius, and if we make it a noun by
writing it ' Own," in order to answer to the Latin pro-
privm, ire effect very close translation. [Ttt.]
N. 60] THK HOLY SCRIPTUKE 109
false. Man's Own is the love of self and
the derivative conceit of self-intelligence;
and the confirmation of what is false is
thick darkness counterfeiting the light.
The light of such men is merely natural,
and their sight is like that of one who sees
phantoms in the gloom.
61. I have been permitted to converse
with many after death who had believed
that they would shine in heaven like the
stars, because, as they said, they had re-
garded the Word as holy, had often read
it through, had collected from it many
things by which they had confirmed tin-
tenets of their faith, and had thereby been
celebrated in the world as learned men.
On this account they believed they would
be Michaels and Kaphaels. [2] Many of
them however have been examined in re-
spect to what was the love from which
they had studied the Word, and some of
them were found to have done so from the
love of self, that they might appear great
in the world, and be revered as dignitaries
110 DOCTRINK CONCERNING [N. 61
of the church ; and others of them had
done so from the love of the world, that
they might get rich. When examined as
ro what they knew from the Word, it was
found that they knew nothing of genuine
truth front it, but only such as is called
truth falsified, which in itself is falsity.
And they were told that this was because
their ends (or what is the same their loves)
had been themselves and the world, and
not the Lord and heaven. When men
read the Word while themselves and the
world are the ends in view, their minds
cleave to themselves and the world, and
this causes them to be constantly thinking
from their Own, which is in thick dark-
ness in respect to all things of heaven, in
which state thr man cannot be withdrawn
by the Lord from his Own, and thus be
raised into the light of heaven, and con-
sequently cannot receive through heaven
any influx from the Lord. [3] 1 have
even seen them admitted into heaven, but
when they were found to be devoid of
\. >;l i IHI: imi.v sr.Kn'TCJKK 111
truths, they were cast down ; yet the con-
ceit remained that they deserved heaven.
Very different has it been with those who
had studied the Word from the affection of
knowing truth because it is truth, and be-
cause it is of service to the uses of life,
riot only to their own uses but also to those
of the neighbor. I have seen these raised
up into heaven, and thus into the light in
which is Divine truth there, and at tin-
same time exalted into angelic wisdom and
its happiness, which is eternal life.
BY MEANS OF THE SENSE OF THE LKTTKK
OF THE WORD THERE IS CONJUNCTION
WITH THE LORD AND ASSOCIATION WITH
THE ANGELS.
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 IMM-TRIN-K CON<!KHMN<, [x. fJ2
is called the Word, as has been shown in
the Doctrine of the Lord. The reason whv
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 lov-
for and faith in Divine truth.
63. The reason why there is association
with the angels of heaven by means of tin-
sense of the letter, is that the spiritual
sense and celestial sense are in it, and tin-
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 sens-
which is the sense of the letter while a tru<-
man is in it. The evolution is instantam--
ous ; consequently so is the association.
64. It has been made plain to me by
much experience that the spiritual angels
N. t>4] THE HOLY SCRIPTUKK Ho
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 me to perceive
that communication was effected with tin-
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 t<
the celestial sense, and this in an instant.
As 1 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, arid 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 of conjunction with the Lord
114 DOCTRINE CONCERNING [N. M
and with heaven. (Concerning this con-
junction by the Word see also what is said
in the work on Heaven ond Jlell, 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. 6] THE HOLY SCK1PTUKK 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 klntj-
doin : When the food becomes chyle, the
blood vessels extract and call forth from it
i heir blood, the nervous fibres their fluid,
and the substances that are the origins of
the tibres their animal spirit. From f/n-
i-,'f/i't<i/>/i' kingdom : 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
th.e niiin'i-"/ l:i/i</<l(n : In some places in
116 UOCTKINK CONCERNING [N. (Mi
the bowels of the earth there air uiincnil>
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 motJi,-,: \\\
" father and mother'' a man understands
his father and mother on earth, and all who
stand hi their place, and by to " honor" he
understands to hold in honor and (>IH-\
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. 07] THE HOLY SCRIPTURE 117
[2] 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 ix/tt/fert/. By
" committing adultery" a man understands
to commit adultery and fornication, to do
obscene things, speak lascivioiis words, and
harbor filthy thoughts. A spiritual angel
understands to adulterate the goods of tin-
Word, and falsify its truths. And a ceh^-
tial angel understands to deny the Lord's
Divinity and to profane the Word.
[4] Thou aim It 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 /><// fuhe 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 IK? seen
how the Spiritual and Celestial of the
Word are evolved and drawn out from Un-
natural sense in which they are. Wonder-
ful to say, the angels draw out their senses
\\ithout 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 im-ans of .correspondences.
X. t)7] THE 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 tin-
natural or literal sense of the Word, is
that in every man from creation there :uv
three degrees of life, celestial, spiritual,
tiud 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 lit
is in genuine truths, and in the Celestial
in so far as he is in a life according to
them ; 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 angels) there is spirit ami
life, as the Lord teaches :
The words that I speak unto you, they are spirit
aud they are life (John vi. 03).
The water that I shall give you shall be in you
120 DOCTRINE CONCERNING [N. $
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
ILe, which the Son of man shall give unto you
(John vi. 27).
VII.
THE WORD is IN ALL THE J I HAVENS, ANI>
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] THK HOLY SOKIPTUKK 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 im*n 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. L'~>'.)i.
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
THK HOLY SCRH'TTKK 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
.hurch itself; instead of the cities therein
on this side and beyond Jordan, various
things of the church and of its doctrine ;
aud so with all the other names. It is
the same with the numbers: neither do
ihese 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
Word in the heavens is so written that the
simple understand it in simplicity, and the
wise in wisdom, for there are many points
124 DOCTKIXK CONCKKMNG [N. 7'2
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 bv
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 ;i
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. Ill the sanctuary where the
copy of the Word is kept, there is a flaming
and bright light that surpasses every degree
of light in heaven that is outside of it. The
X. 7oj THK HOLY SCKIPTUKK 125
i -a use 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 angelicf 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 WOBD, ANI>
18 SUCH AS IS ITS UNDERSTANDING OF
THE WORD.
76. That the church is from the Word
does not admit of doubt, for the Word i.s
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
the Word is what makes the church, for
there are those wlio believe that they art-
of the church liecause t.hcv have the Word,
N. 70] THE HOLY SCKJPTl IrK V21
read 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 sonic of them little
are. It shall therefore l>e proved that it
is not the Word that makes the church,
but the understanding of it, and that such
;is 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 \Yord 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, bui
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 it' 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 [N. 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 Un-
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 \Yord
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,
us 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] THE 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 when-
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 many places also in the Prophets the
church with the Israelitish and Jewish na-
tion is described as being totally destroyed
180 IMM THINK . ...M KKNING [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 tin-
Word, Iwth true and false, is desciiU-d in
the Prophets by ; - Ephraim," especially in
Hosea, for in the Word Ephraim" signi-
fies the understanding of the Word in Un-
church. And a.s the understanding of the
Word makes the church, Ephraim is called,
A dear son. and a child of delight* (Jer. xxxi.
*>);
The first-born (ver. '.') ;
The strength of Jehovah's Ii-a<l i/'. Ix. 7;
cviii. 8) ;
Mighty (Zech. x. 7) ;
Filled -with the Iv.w (ix. 13) ;
and the sons of Ephraim are called,
Armed, and shooters with the bow (Pit. Ixxviii.
'
The "bow" signifies doctrine from the Word
righting against falsities. Therefore also,
Ephraim was passed over to Israel's right hand,
And. was blessed ; and was also accepted instead of
Reuben (Gun. xlviii. :,, 11-15),
X. 79] THK HO|,Y SCRiriTRK 131
And therefore.
Kphraim, together with his brother Manasseh
tuuder the name of Joseph their father), was ex-
alted above all by Moses when he blessed tin- *.>n^
of Israel (Deut. 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 Ephraiin a**
a lion ; I will tear and go away ; I will carry oft",
;tnd there shall be none to deliver (Hos. v. f>, it.
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 awa>
<vi. 4).
They shall not. dwell in the hind of Jehovah .
but, Ephraim shall return to Egypt, and shall eat
in Assyria that which is une.lean (ix. 3).
[4] The "land of Jehovah" is the church;
; Kirypt" is the memory -knowledge (scien-
132 DOCTRINE CONCKHN1N<; [N. 7<t
tificum) of the natural man : " Assyria" i>
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 "whoiv-
'lom" signifies the falsification of the under-
standing of the Word, that is, of its genuine
truth) in the following passages :
I know Ephraim, that lie hath altogether com-
mitted whoredom, and Israel is defiled (Hos. v. :;.
In the house of Israel I have seen a foul thing :
there Ephraim hath committed whoredom, and
Israel hath been defiled (vi. 10).
N. 79] THE HOLY SCRIPTURK 133
Israel" is the church itself, and " Ephraiin'
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 denied."
~ As the church among the Jews had
l>een utterly destroyed through falsifi ca-
tions of the Word, it is said of Ephraim,
I will give thee up, Ephraim, I will deliver thee
<iver, Israel, as Admah, and I will set thee as
XctM.iin (Has. xi. 8).
Nmv as the Prophet Ifosea, 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
i 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
1X4 WOCTKINE CONCEKNING [N. 7l
from the Word that such as is the under-
standing of the Word in the church, such
is tlie church : excellent and precious it
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 th-
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. 8 ; xii. 1, 8, 14 ; xiii. 1, 12 ;
Isa. xvii. 3 ; xxviii. 1 ; Jer. iv. Ifi : xxxi. 0, 18 ; 1.
19; Ezek. xxxvii. 16; xlviii. 5; Obad. 19; Zech.
ix. 10.
N. 80] THK HOLY sri; I I'Tf UK J35
TllKKi: IS A MAKKIAUK OF THK LuRI) AXD
THK OHUKOH AND A DKKIVATIVK MAK-
HIA(JK OF GOOD AND TRUTH IN EACH
AND KV.KBY THING OF THK WoKK.
80. Hitherto this has not been seen, nor
could it be seen, because the spiritual sense
of the Word lias 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
truth, and in the celestial to Divine good.
From this conies 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 CONCKHMNU [x. 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, tor one
of them has reference to good and tin
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 Ix>rd
and the church there is als< a marriage ot
N. 82] THK HOLY S< KIl'Tt 1,'K 1 ."'7
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. AVith every man there are two fac-
ulties of life, called Understanding and
Will. The \inderstanding 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 life of good, a life of truth in the under-
standing from the will, and a life of good
138 DOCTRINE CONCERNING [N. 88
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 hi him. But concerning
this reciprocal conjunction called a mar-
riage, more will be seen in The Angel lr
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-
N. H4] THK HOLV Si'RIPTUKK 1 .''.)
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
i reader who is not acquainted with this
secret, that " poor" and " needy," " waste"
md "solitude," "vacuity" and "empti-
ness," " foe" and " enemy," are one and
l he same thing ; and in like manner " sin"
and " iniquity," " anger" 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 In
i -on junction. Many things are also joined
together in the Word, such as "lire" and
'flame," "gold" and "silver," "brass" and
iron," " wood" and " stone," " bread" and
water," '-bread" and "wine/' 'bright
crimson" and "fine-linen," etc.. which is
done because "fire," "gold," " br.
140 1IOCTRINE 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 tin-
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 tiling.
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] TIIK HOLY SCRIPTURK 141
ment." ' nation" and "people," and "joy"
and gladness." First, "righteousness"
and " judgment :'
The city was full of judgment, righteousness
lodged iu her (Ina. i. 21).
/ion shall be redeemed iu judgment, ami they
that return of her in righteousness (verse 27).
Jehovah Zebaoth shall be exalted iu judgment,
and God the Holy One shall be sanctified in right-
eousness (v. 1C).
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 Ziori with judgment and
righteousness (xxxiii. 5).
Thus saith Jehovah, Keep ye judgment, and do
righteousness ; for My salvation is near, that My
righteousness may be revealed (Ivi. 1).
As a nation that did righteousness, and forsook
not the judgment of their God ; they ask of Me
the judgments of righteousness (Iviii. 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 ; Woe unto
142 1>OOTR1NE CONCKRMNG [\. S:,
him that buildeth his house without rightemis-
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. 16).
If a man be just, and do judgment and right-
eousness (Ezek. xviii. f>).
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, 10).
I will betroth tbee 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. {>).
O Jehovah, Thy righteousness is like the moun-
tains of God ; Thy judgments are a great abyss
(Ps. xxxvi. 6)
Jehovah whi bring forth thy righteousness a.<
the light, and thy judgment ;ts the noonday
(xxxvii. 6).
N. 8;")] THE HOLY SCRll'TURK 143
Jehovah shall judge thy people in righteousness,
and thy miserable in judgment (Ixxii. 2).
Righteousness and judgment are the support ot
Thy throne (Ixxxix. 14).
When I shall have learned the judgments of
Thy righteousness. Seven times a day do I praisv
Thee, because of the judgments of Thy righteous-
ness (cxix. 7, 164).
God executeth the justice of Jehovah, and His
judgment with Israel (Deui. 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 tin- celestial
kingdom "righteousness" (on which sub-
ject see the work on Heaven and Ifell, n.
144 DOCT1MNK l"M KKXIXG [X. 85
1'14, 215). As '-judgment" is predicated
of truth, in some passages we read
Truth and righteousness (as in Isa. xi. o ; Ps.
Ixxxv. 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
dearly 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.
Si 4
Asshur, the rod of Mine anger, I will send him
against a hypocritical nation, and against the
l>eople of My wrath will I give him a charge (x.
->. 0).
It shall come to pass in that day, that the root
f Jesse, which standeth for an ensign of the
I .foplrs. shall the nations seek (xi. 10).
Jehovah that smiteth the peoples with an in-
curable stroke, that ruleth the nations with anger
txiv. }).
In that day shall a present be brought unto
Jehovah of Armies of a people scattered and
X. 8<i] IMF HOLY Sl'Kll'TI'lJK 14f>
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 tfle covering over all
peoples, and the veil over all nations (verse 7).
Come near ye nations, and hearken ye peoples
(xxxiv. 1).
I have railed 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 (Iv. 4, f>).
Behold, a people cometh from the land of the
north ; and a great nation from the sides of tin-
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 DOCTRINE CONOKUMXt, [X. Hi!
and the residue of My nation shall inherit them
(Zeph. ii. 9).
Many peoples and numerous nations shall come
ro 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 shult 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 th peoples with equity, and lead the na-
tions upon earth (Ixvii. 3, 4).
Remember me, O Jehovah, in the good pleasure
THK HOLY NCUIITUKK 141
of Thy people ; that I may rejoice in the joy of
Thy nations (cvi. 4, 5).
The reason " nations" and " peoples" arc
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 tin-
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 (Isii
xxii. 13).
They shall obtain joy and gladneas, 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. 1(5).
There shall be taken away the voice of joy, and
the voice of gladness ( Jer. vii. 34 ; xxv. 10).
148 DOCTRINE 'ON:KI;NIX<; [N. 87
The fast of the tenth [month] shall be to the
house of Judah for joy and gladness (Zech. viii. 1!).
That we may rejoice all our days, make Thou
us glad (Ps. xc. 14, 15).
Bo ye glad in Jerusalem, and rejoice in her
(Tsa. Ixvi. 10).
Rejoice and be glad, O daughter of Edorn (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 (Jsa. li. 3).
There shall be gladness, and many shall ivjoin
at his birth (Luke i. 14).
I will cause to cease the voi,, ,,f joy and th.
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 ol
joy and the voice of gladness, the voice of tin;
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 lov>
and " gladness" of wisdom. For joy is ol
the heart and gladness of the soul, or joy
S. 87] THK HOLY SCRIPTUKK 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 ; Nark ii. 19, 20 ; Luke v. 34, 35 ;
And that the church is the bride, Rev. xxi. 2,
rt ; xxii. 17.
And therefore John the Uaptist said of
.
Jesus :
IIn that hath the bride is the bridegroom (John
iii. 29).
88.. < hi account of the marriage of tlw
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 7 ' and "God/' and
also "Jehovah" and UK- Holv One of
150 DOCTRINE CONCERNING [N. 88
Israel," are mentioned in very many places
as if the}' 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. 17). The
church (which likewise is treated of) i*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
N. UU] THK HOLY SCKIPTITRK 151
what has already been said we may add
something worthy of mention. A small
piece of paper marked with Hebrew letters,
but 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 thom
who do evil. [2] They informed me that
152 DCWJTKINE CONCERNING [N. 90
the writing in the third heaven consists
of curved letters that are bent in various
ways, and tliat 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 * and e, but instead
of them >j 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 <i in l*/l>y.
y like the German n, or the French .
eu as in French, or like the German ij.
a as in father.
In Swedish, o and oo are sounded as follows :
o either as oo in booth, or as a in note,
u somewhat like the <// iu \u ir.
But the natural scale as set forth by Helmholtz and
1 'oiKiers would assign to o the .sound of o in note, and to
u the sound of oo in booth. (Ti.'.j
N. 90] THE HOLY 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).
1;M .>o< , KINK -MX, ,., ; MVG [s. ;n
X.
J T 1> l-MSMiu.K. Kill: lll.KI.-l,> I.. l:K |,i:.v\\ N
KKOM THK SKNSI: <.K i UK LKTTKK 01 THK
WIIKH. I-.I-T IT i> nri.-rKii. T.. , I.NKM.-M
THK.M.
91. It has been shown above that rhe
\\'ord cannot be understood without doc-
trine, and that doctrine is like a lamp that
enables genuine 'ruths to be seen, the rea-
son of which is that the Word ha,s been
written entirely by correspondences, and
consequently many things in it, are appear-
ances of truth and not naked truths; and
manv tliing.-> 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 l>e caught at as
naked truths, and when thev are confirmed
X. !)l] IMF. H01.Y S( HIPTVRK 15n
they become falsities. But this is done by
those who believe themselves wise alx>vc
others, although they are not wise, for
being wise consists in seeing whether a
tiling is true before it is confirmed, and noi
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 &e
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 eon-
firmed they become falsities, is evident from
the many heresies there have been and still
are in Christendom. The heresies them-
selves do not condemn men, but an evil
156 DOCTRINE CONCERNING [x. 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 everv 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
N. 02] THE HOLY SCRIPTURE 157
if 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 I found that
they still remained steadfast in the same.
I have also conversed there with some who
had 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
them who have not confirmed themselves
in falsities, but those who have confirmed
themselves do not want to see truths, and
158 DOCTK1NK CONOKKXIN<; [x. 1W
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 tin-
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 ill 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 l>ecause such
M. in] THI-: 1101. v s< KII-I TKI: !;"'.
is flu- appearance. So with many other
things.
95. That many thing* in the sense of the
letter a IT apparent {.ruths, having genuine
truths hidden within them, and that it is
not hurtful to think and speak in accord
;,nce 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 leaches and convinces more clearh
than what is spiritual. [-] To the eye the
sun appears to revolve round the earth
ilaih. and also annually, and therefore in
the "NYord the sun is said t<> 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
-lands motionless, for it. is an ocean of tire,
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. 95
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-
pearam-f.
N. 96] THE HOLY SCKII'TURE 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. 62-69). 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 has 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.
96 a. 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
CONCKKMMi _.N. <Mi,j
tin- midst of the garden trees of life with
fountains of living water near them, while
forest trees surround il. The man \vho
from doctrine is in Divine truths is at its
center where the trees of lift* are, and is'in
the actual enjoyment of its delicacies and
delights; whereas the man who is in truths
not from doctrine. Init from the sense of
the letter only, is at the outskirts, and sees
nothing hut 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, lint is out
beyond it in a sandy plain where there is
not even grass. That such are their several
states after death will lw> shown in its proper
place.
97. !*<' it known moreover that the literal
sense of the Word is a guard to the genuine
truths t hat lie hidden within. It is a guard
in this respect, that it can lie 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
K. 97] THK HOLY SCRIPTURK 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 ease 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 (iod had driven out the man,
He made to dwell at the east of the jrarden of
'"den the cherubim, and the flame of a sword
>vhieh turned every way, to keep the way of the
tree of life (Gen. in. 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,
N. 97] THE HOLY SCRIPTURE 165
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 things, 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, O
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 DOCTKINK riiXCKKXIXCi [\. 07
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;" 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 ami came
lown ; and He rode upon a clu-iub (/'.v xviii. 0,
10).
O Shepherd of Israel, Thou that sittest upon the
cherubim, shine forth (Ps. Ixxx, 1).
Jehovah sitteth upon the cherubim (Ps. xcix. 1.)
To "ride upon cherubs," and to "sit upon
them," means upon the ultimate sense <>!'
the Word. [5] Divine truth in the Word,
;oxd the quality of it, are described by the
N. 1(7] THK 1101. V si i; | I'll Itl J()7
cherubs in the first, ninth, and tenth chap-
ters of Esrkii'-l : 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 ha* been disclosed to me what in brief is
signified by all the things said about the
cherubs in the first chapter of /&/,/,/.
which are as follows :
The external Divine sphere of the \Yord
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, then
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 tiling (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.
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.
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] THE HOLT SCRIPTURE 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,
and we beheld His glory, the glory as of the Only-
begotten of the Father, full of grace and truth
(i. 14).
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 the Word, as may be seen above
(n. 48). The Lord, as the Word in ulti-
mates, is also described by John in YtVr. i.
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 :
7a
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 ;ind 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. 99] THE 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 conseqtiently 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
the Man, from whom every man is a man.
172 DOCTRINE CONCERNING [x. 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.
*H *firf.1
L
.fetu
XII.
BEFORE THE WORD THAT is NOW IN THE
WORLD THERE WAS A WORD WHICH IS
i
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-
N. 10l] 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, 10-24).
He also prophesied concerning the Lord that
a Staf should arise out of Jacob, and a Scepter
out of Israel (Num. xxiv. 17).
And he prophesied from the mouth of Jeho-
vah (Num. xxii. 13, 18 ; xxiii. 3, 5, 8, 16, 26 ;
xxiv. 1, 18).
From these facts it is evident that there
existed among the nations a Divine worship
similar to that instituted through Moses
among the 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 (Deut. 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] THK 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 utterly 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
(Num. 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 ^' "
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
Arnon ; and the watercourse of the rivers that in-
clineth toward the dwelling of Ar, and betaketh
itself to the border of Moab (Num. xxi. 14, 1">).
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 Enunciators 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 places of
Arnon. Woe to thee, Moab ! thou hast perished,
O 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 Dibon, 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
Enunciators, or Prophetic Enunciations, as
is evident from the meaning of the word
m'shaUm 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 tnasltal, 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. 103] THE HOLY SCRIPTURE 179
have been carried off into captivity, and thy
daughters into captivity (xlviii. 45, 46).
Besides these books, a prophetic book of
the ancient Word called the Book of Jashar,
or the Book of the Upright, is mentioned by
David and by Joshua. By David :
David lamented over Saul and over Jonathan ;
and wrote, To teach the sons of Judah the bow.
Behold it is written in the Book of Jashar (2
Sam. \. 17, 18).
And by 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 Word complete to the slight-
est expression.
180 DOCTRJNE CONCERNING [N. 10
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 w,ay 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. 10ft] THE HOLY SCRIPTURE 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
and Hell (n. 59-86). In this man, the
church where the Word is read and the
Lord thereby known, is as the heart and
lungs ; the celestial kingdom as the heart,
and the spiritual kingdom as the lungs.
[2] As all the other members and viscera
subsist and live from these two fountains of
life of the human body, 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 through heaven, just as there is
life for the members 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 Judy metit (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 AVord 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 light confers intelligence not only on
angels but also on men, may be seen in the
work on Heaven and Hell (n. 126-140).
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 smaller 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 in 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] THE HOLT SCRIPTURE 186
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
means 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 may
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
clouded 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 and
186 DOCTRINE CONCKKNING [N. 109
wisdom to angels and men. It is therefore
said of the >V T ord:
That it was with God, and waa 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 W r ord there is no
knowledge of the Lord, and therefore no
salvation, it pleased the Lord that when
N. Ill] 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. H2J THE HOLY 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-
chi, 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.
WITHOUT THE WORD NO ONE WOULD HAVE
KNOWLEDGE OF A GOD, OF HEAVEN AND
HELL, OF A LIFE AFTER DEATH, AND
STILL LESS OF THE 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 DOCTRIWE 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) ;
. 114] THE HOLY SCRIPTURE 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 you will
find that in man there are two faculties of
life called the understanding and the will,
ajid 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 [jf. 115
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 (propriety? 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 were 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. Btit 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 the}* 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 the.re
is a God and a life after death, why has
N. 116] THE 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, has 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. 117] THE HOLY SCRIPTURE 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 Word 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.
.8X1
THE
DOCTRINE OF LIFE
FOB THE
NEW JEKUSALEM
FROM THE TEN COMMANDMENTS
BY
EMANUEL SWEDENBORG
Originally published in Amsterdam in the year 1763
TRANSLATED FROM THE ORIGINAL, LATIN AND KDITKD
BY THE
REV. JOHN FAULKNER POTTS, B.A. LOND.
NEW YORK
THE AMERICAN SWEDENBORG PRINTING AND
PUBLISHING SOCIETY
3 WEST TWENTY-NINTH STBBBT
1919
OTK1 i-flTOOd
! *<JX
!/.;
'
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
< 'lowes. Rector of St. John's, Manchester,
England, was published at the expense of
the 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
Krv. Samuel M. Warren, the Rev. Philip
Cabell, the Rev. James Reed, and 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
lias been made to furnish materials for a
new translation of the English I>ible 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
Knglish reader should in so far as possible
be put in possession ot the very words on
which the exposition is based. What we
do here is to translate the Latin <>f Sirrrffti-
liorg 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
i:v Tin: TI:AN-I. \T<>K ^
rhe English 1'ible, in either of the author-
ixed versions, has not been needlessly <-:ist
:iside, 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. I'.
CONTENTS*
I. ALL RELIGION is OF THE LIFE, AND THK
LIFE OF KELIGION is TO i>o THAT WHICH
is GOOD (n. 1-8).
II. NO ONE CAN FROM HIMSELF DO GOOD THAT
is REALLY" GOOD (n. 9-17).
III. IN PROPORTION AS A MAN SHUNS EviLS AS
SlNS, IN THE SAME PROPORTION HE DOKS
GOODS, NOT FROM HIMSELF, BUT FBOM
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. It a man knows and is wise about
many things, and does not shun
evils as sins, he is nevertheless
not wise (n. 27).
IV IN PROPORTION AS ANY ONE SHUNS EVIL8 AS
SlNS, IN THE SAME PROPORTION HE LOVES
TRUTHS (n. 32-41.)
* Compiled by the Translator.
vii
viii CONTKMS
V. IN PROPORTION AS ANY ONE SHUNS EVILS AS
SlNS, IN THE SAME PROPORTION HE HAS
FAITH, AND is SPIRITUAL (n. 42-52).
VI. THE DECALOGUE TEACHES WHAT EVILS
ARE SINS (n. 53-01).
VII. MURDERS, ADULTERIES, THEFTS, F^LSK
WITNESS, TOGETHER WITH ALL CONCUPIS-
CENCE FOR THESE THINGS, ARE THE EVILS
WHICH MUST BE SHUNNED AS SlNS (n. 62-
66).
VIII. IN PROPORTION AS ANY ONE SHUNS MUR-
DERS OF EVERY KIND AS SlNS, IN TIIK
SAME PROPORTION HE HAS LOVE TOWARD
THE NEIGHBOR (n. 67-73).
IX. IN PROPORTION AS ANA" ONE SHUNS ADUL-
TERIES OF EVERY KIND AS SlNS, IN THE
SAME PROPORTION IIK LOVES ClIASTITY
(n. 74-79).
X. IN PROPORTION AS ANY ONE Sill NS THEFTS
OF EVEKY KIND AS SlXS, 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. 87-01).
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 EVILS AS SlN8 AND
FIGHT AGAINST THEM A8 OF HIMSELF (ll.
101-107).
XIV. IF ANT ONE SHUNS EVILS FOE ANT OTHEK
REASON THAN BECAUSE THET ARE SlNS,
HE 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.
ALL RELIGION is OF THE LIKE, AND THE
LIFE OF RELIGION is TO DO THAT WHICH
is GOOD.
1. Every man who lias religion knows
and acknowledges that he who leads a good
life 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.
Tin- reason therefore why we say that the
life is to do that which 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 DOCTKINK OK I.IKI. [x. i
things do not act as a one. they are not
of his life. The demonstration of these
matters shall no\v follow.
2. That religion is of tin? lite ami that
the life of religion is to do that which is
good is seen by every one \\lio reads the
\\ord. and is acknowledged by him while
h<- is reading it. The Word contains the
following declarations :
Whosoever .shall break the least, of these cum
mandments, ami shall teach men so, shall ! called
the least in the kingdom of the heavens ; but who-
soever shall do and teach them, the same shall lie
called great in the kingdom of the heavens. For
I say unto you that except your righteonsnes>
shall exceed ihat of the Scribes and Pharisees, ye
shall not enter into the kingdom of the heaven-,
v. H..20).
Every tree that hringeth not forth good fruit
is hewn down, and east into the fire. Therefore
Ijy their fniits ye shall know them (Matt. vii. 1,
20).
Not everj- one that sairli unto Me, Lord, Lord,
shall enter into the kingdom of the heavens ; hut
he that doeth the will of My Father who is in the
heavens (verse iM ( .
\ > IMMTKINK "!' I. IK I'.
Many will say to Me in that day, !,ord. l.onl.
have we not prophesied by Thy name, and in Th.\
miuie done many mighty things'. 1 And then will
1 profess unto them, I never knew you, depart
Horn Me ye that \\ork iniquity (verses :."..'. 2:1).
Kvery one who heareth the<e word- 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 I'M' likened unto a foolish man who built
his house upon the sand (verses ^4, -Jti).
.Jesus said. Hehold. the sower went forth to
sow ; some .-eeiU fell on the hard way. others fell
upon the rocky places, others fell among the
thorns, and others tell into good ground ; he thai
was sown upon the good ground, this is he thai
heareth the Word, and attendeth to it. who thence
l>eareth fruit, and bringeth forth, some a hundred-
fold, some sixty, and some thirty. When .lesu-
had said these things. He cried, saying, He thai
hath ears to hear, let him hear (Mutt. \\\\. :!-..
2:i. 4:5).
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 (Muff. x\ i. '21).
The kingdom of God shall be taken away from
you, and shall be given unto a nation bringing
t'/.rth the fruits thereof (Matt. xxi. 43).
When the Son of man shall come in III* glor\ .
4 DOCTRINE OF LIFE [>T. 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. 31-41).
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 in. 8. 0).
Jesus said, Why call ye Me Lord, Lord, and
do not the things which I say ? Every one that
colmeth 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. 46-49).
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).
This 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,
f, JXM-TKIM: UK i.n-'i: [N. -2
and will manifest Myself unto him : and Wo will
coine unto him, and make our abode with liini.
Me that lovcth Me not keepcfh not My words
(.John xir. il-24).
Jesus said. I am the true vim-, and My Father
is tin- \ine-dresser; every branch in Me that
Iteareth not fruit, lie taketh away : and everx
branch that beareth fruit, lie cleanseth it. that il
may lear more fruit (John xv. 1. 2).
Herein is My Father -lorified. that > bear
much fruit, and yc shall IK- made My disciple*
8).
Ye an- My friends if ye do the things which 1
eniimiand you : 1 liave I'lmsen you. tliat ye should
l>ear fruit, and yoiir fruit should al.ide (verses 1 I.
1<i).
The Lord said l> .John, Tn the an-cl nf the
church in Ephesus write: 1 know thy works; I
have this against thee. that thou liast left tliy first
charity : rt>pent. and <h> the first work*, ur el.-. 1
will mo\e thy himjD-tand out of its place (Rev. ii.
1, 2, 4, :,).
To the anwl of the clnuvh in Smyrna \\riir : I
know thy works |v-rses 8, {)).
To the angel of the church in Perirainos \\rit. :
I know thy work*, repent (verses 1-J. 1(1).
To the angel of the church in Thyatira write :
1 know thy works and charity, and thy last work.*
are more than the first (verses 18. lit).
N. _>] IXMTKINi: "K 1.1 KK
To the aiiirel of The i-hun-li in Sardis write: I
know thy works, thai ilion hasr a name that thou
I i vest. Itut art dead : I have not found thy \vr>rk<
perfect lie fore (ixl : rej>ent (/,Vr. iii. 1
To the angel of tin- church in 1'hiladelphia
write : 1 know thy works i\er.M -
To the angel of ihe church of tin- Laodicean-
write: 1 kno\v thy works: repent (verse-. 14. 1 ."..
1!>).
I heard a voice from heaven >a\ inu. \Vriii-.
Hle-sed are tlie dead who die in the Lord from
henceforth ; yea. sjiith the Spirit, tliat ihe\ nia\
ivst from (heir laliors. for tlieir works follow witJj
them il,'i:c. xiv. lo).
Another hook was ojieiied. which is the Ijook
of life, and the dead were judsred out i>f the things
which were written in the Itooks. all according to
their works { H,'v. xx. 1^. IS).
Behold. 1 couie (juic.kly. and My reward is with
Me. t" liive to every one according to his work
(Itfv. xxii. 12).
In like miMiiuT iti the <>ld 'J'estainent. :
them according to their>vork. and
according t<> the deed of their hands (Jcr. xxv. 14).
Jehovah, whose eyes art- open upon all the
ways of the sons of raeu. to give every one ac-
cording to his ways, and according to the fruit of
his works (Jer. xxxii. 19).
8 DOCTRINE OF I.IFE [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. 88,
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
K. 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 fig-tree that did not yield fruit (Luke
xiii. ft-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 eveiy 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 Cre,ed 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
hand 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] DOCTKINE 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 LTFK [x. 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 Exliortu-
ion. they had no other knowledge or thought
than that this was religion itself ; but that
N. ?] DOCTRINE OF 1,1 KK 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 he who leads a
good life is saved, and that he who leads
an evil one is damned ; arid 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,
and an evil one Death. This is why reli-
gion is of life, and why its life is to do what
14 DOCTRINE OF LIFE [}T. 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 ; 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
about salvation ; and } r et 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
veiy 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 (rod, 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 such, 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
X. 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 DOCTKINE 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 lias been said in the Doc-
trine of the Holt/ Sn-lpttnv (n. 27, 28, 38),
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. Ami
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 u civic man, although he
may appear to be so both to himself and
to others.
N. 15] DOCTK1NE 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 to speak rationally, as if he
20 DOCTRINE OF LIFE [x. 15
were spiritual. That still in spite of this
he is not rational, is because the under-
standing does not lead the will, but the will
leads the understanding. The understand-
ing merely teaches and shows the way, as
has been said in the Doctrine of the Holy
Scripture (n. 115). And so long as the 'will
is not in heaven together with the under-
standing, the man is not spiritual, and con-
sequently is not rational; for when he is
left to his will or love, he throws off the
rational things of his understanding re-
specting God, heaven, and eternal life, and
adopts in their stead such things as are in
agreement with his will's love, and these
he calls rational. But these matters shall
be elucidated in the treatises on Aruj<-Hi-
Wisdom.
16. In the following pages, those who
do what is good from themselves will be
called natural men, because with them the
moral and the civic is in its essence natural ;
and those who do -what is good from the
Lord will be called spiritual men, because
N. 16] DOCTRINE OF LIFE 21
with them the moral and the civic is in its
essence spiritual.
17. That no one can from himself do any
good that is really good, is taught by the
Lord in John :
A man can receive nothing except it be given
him from heaven (iii. 27).
He that abideth in Me, and I in him, the same
beareth much fruit ; for without Me ye can do
nothing (xv. 5).
" He that abideth in Me, and I in him. the
same beareth much fruit/' means that all
good is from the Lord ; " fruit" means what
is good. " Without Me ye can do nothing,"
means that no man can from himself do
anything. Those who believe in the Lord,
and from Him do what is good, are called
Sons of light (John xii. 36 ; Luke xvi. 8) ;
Sons of the bridechamber (Mark ii. 19) ;
Sons of the resurrection (Luke xx. 36) ;
Sons of God (Luke xx. 36 ; John i. 12) ;
Born of God (John i. 13) ;
It is said that they shall see God (Matt. v. 8) ;
That the Lord will make His abode with them
(7o/m xiv. 23) ;
22 DOCTRINE OF LIFE [N. 17
That they have the faith of God (Mark xi. 22} ;
That their works are done from God (John iii.
21).
These things are all summed up in the
following words :
As many as received Him, to them gave He
power (potestas) to be sons of God, 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 (John i. 12, 13).
To " believe in the name of the Son of
God," is to believe the Word and to live
according to it ; " the will of the flesh,"
is what is proper to man's will, which in
itself is evil ; " the will of man," is what
is proper to his understanding, which in
itself is falsity from evil ; those " born of"
these, are those who will and act, and also
think and speak, from what is proper to
themselves ; those " born of God," are those
who do all this from the Lord. In short :
that which is from man is not good ; but
that which is good is from the Lord.
N. 18] DOCTRINE OF LIFE 23
III.
IN PROPORTION AS A MAX SHUNS EviLS
AS SlNS, IN THE SAME PROPORTION HE
DOES GOODS, NOT FROM HIMSELF BUT
FROM THE LORD.
18. Who does not or may not know that
evils stand in the way of the Lord's en-
trance to a man ? For evil is hell, and the
Lord is heaven, and hell and heaven are
opposites. In proportion therefore as a
man is in the one, in the same proportion
he cannot be in the other. For the one
acts against the other and destroys it.
19. 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 is
in this world he stands midway between
24 DOCTKLNE OF LIFE [N. 19
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.
20. We have said that a man is k>-j>t in
freedom to turn himself one way or the
other. It is not from himself that every
man has this freedom, but he has it from
the Lord, and this is why he is said to be
kept in it. (Concerning the equilibrium
between heaven and hell, and that man is
in it and owes his freedom to that fact, see
the work on Heaven and Hell (n. 589-596 ;
597-603). That every man is kept in free-
dom, and that from no one is it taken
away, will be seen in its proper place.
N. 21] DOCTRINE OF LIFE 25
21. It is plainly evident from all this
that in proportion as a man shuns evils, in
the same proportion is he with the Lord
and in the Lord ; and that in proportion
as he is in the Lord, in the same proportion
he does goods, not from self but from Him.
From this results the general law : IN PRO-
PORTION AS ANY ONE SHUNS EVILS, IN THE
SAME PROPORTION HE DOES GOODS.
22. Two things however are requisite :
first, the man must shun evils because they
are sins, that is, because they are infernal
and diabolical, and therefore contrary to the
Lord and the Divine laws ; and secondly,
he must do this as of himself, while know-
ing and believing that it is of the Lord.
But these two requisites will be considered
in subsequent chapters.
23. From what has been said three
things follow :
i. If a man wills and does goods before
he shuns evils as sins, the goods are not
good.
ii. If a, man thinks and speaks pious
26 DOCTRINE OF LIFE [N. 23
things while not shunning evils as sins,
the pious things are not pious.
iii. If a man knows and is wise in many
things, and does not shun evils as sins, he
is nevertheless not wise.
24. i. If a man ivills and does goods be-
fore he shuns evite as sins, the goods are not
good. This is because, as already said, he
is not in the Lord before he does so. For
example : if a man gives to the poor, renders
aid to the needy, contributes to places of
worship and to hospitals, renders good ser-
vice to the church, his country, and his fpl-
low-citizens, teaches the Gospel and makes
converts, does justice in his judgments, acts
with sincerity in business, and with up-
rightness in his works ; and yet makes no
account of evils as being sins, such as
fraud, adultery, hatred, blasphemy, and
other like evils, then he can do only such
goods as are evil within, because he does
them from himself and not from the Lord,
and therefore self is in them and not the
Lord, and the goods in which is a man's self
N. 24] DOCTRINE OF LIFE -7
are all defiled with his evils, and have re-
gard to himself and the world. And yet
these very deeds that have just been enu-
merated are inwardly good if the man shuns
evils as sins (such as fraud, adultery, hatred,
blasphemy, and other like evils), because in
this case he does them from the Lord, and
they are said to be " wrought hi God" (John
iii. 19-21).
25. ii. If a man thinks and speaks pioux
irli Ue not shuntiiixj i>rils as sins, the
not pious. This is because
he is not in the Lord. If for example he
frequents places -of worship, listens de-
voutly to the preaching, reads the Word
and books of piety, goes to the sacrament
of the Supper, pours forth prayers daily,
and even if he thinks much about God and
salvation, and yet regards as of no moment
the evils which are sins (such as fraud,
adultery, hatred, blasphemy, and other like
evils), he then cannot do otherwise than
think and speak such pious things as in-
wardly are not pious, because the man him-
28 DOCTRINE OF LIFE [N. 25
self is in them with his evils. At the time
indeed he is not aware of them, yet they
are present within deeply hidden out of his
sight ; for he is like a spring the water of
which is foul from its source. His per-
formances of piety are either mere customs
of habit, or else are the outcome of self-
merit or hypocrisy. They do indeed rise
up toward heaven, but turn back before
they get there, and settle down, like smoke
in the atmosphere.
26. I have been permitted to see and
hear many after death who reckoned up
their good works and performances of piety,
such as those mentioned above (n. 24, 25),
and many others besides. Among them I
have also seen some who had lamps and no
oil. Inquiry was made as to whether they
had shunned evils as sins, and it was found
that they had not, and therefore they were
told that they were evil. Afterwards also
they were seen to go into caverns where
evil ones like them had their abode.
27. iii- If a man knows and is wise about
N. 27] DOCTRINE OF LIFE 29
many things, and does not shun evils as sins,
he is neuerthelt s not wise. This is so for
the reason already given : that he is wise
from himself and not from the Lord. If
for example he has an accurate knowledge
of the doctrine of his church and of all
things that belong to it, if he knows how
to confirm them by the Word and by rea-
sonings, if he knows the doctrines held by
all churches for ages, together with the
edicts of all the councils, and even if he
knows truths, and also sees and under-
stands them ; thus if he knows the nature
of faith, charity, piety, repentance and the
remission of sins, regeneration, baptism,
the Holy Supper, the Lord, and redemp-
tion and salvation, still he is not wise un-
less he shuns evils as sins, because his
knowledges (cognitiones) are devoid of life,
being of his understanding only and not
at the same time of his will ; and such
knowledges in time perish, for the reason
given above (n. 15). After death also the
man himself throws them off, because they
30 DOCTRINE OF LIFE [N. 27
are not in accordance with his will's love.
Nevertheless knowledges are in the highest
degree necessary, because they teach how a
man is to act ; and when he acts them, then
they are alive in him, and not till then.
28. All that has been said thus far is
taught by the Word in many places, of
which only the following shall be pre-
sented. The Word teaches that no one
can be in good and at the same time in
evil, or what is the same, that no one can
be (in respect to his soul) in heaven and at
the same time in hell. This is taught in
the following passages :
No man can serve two masters, for either he
will hate the one and love the other, or else lie
will hold to one and despise the other. Ye can-
not serve God and mammon (Matt. vi. 24).
How can ye, being evil, speak good things ?
for out of the abundance of the heart the mouth
speaketh. The good man out of the good treasure
of his heart bringeth forth good things, and the
evil man out of its evil treasure bringeth forth
evil things (Matt. xii. 34, 35).
A good tree produceth not evil fruit, nor doth
N. 28] DOCTKIXK OF LIFE 31
an evil tree produce good fruit. Every tree Ls
known by its own f ruit ; for of thorns men do not
gather figs, nor of a bramble bush gather they
grapes (Luke vi. 43, 44).
29. The Word teaches that no one can
do what is good from himself, but that he
does it from the Lord :
Jesus said, I am the true vine, and My Father
is the vine-dresser. Every branch in Me that bear-
eth not fruit He taketh away ; and every branch
that beareth fruit He cleanseth it, that it may
bear more fruit. Abide in Me, and I in you. As
the branch cannot bear fruit of itself, except it
abide in the vine, so neither can ye except ye
abide in Me. I am the vine, ye 'are the branches ;
he that abideth in Me, and I in him, the same
beareth much f ruit ; for without Me ye can do
nothing. If a man abide not in Me, he is cast
forth as a branch, and is withered ; and they
gather him, and cast him into the fire, and he
is burned (John xv. 1-6).
30. The Word teaches that in proportion
as a man has not been purified from evils,
his goods are not good, nor are his pious
things pious, and neither is he wise : it also
teahes the converse :
32 DOCTRINE OF LIFE [N. 30
Woe unto you, scribes and Pharisees, hypo-
crites ! for ye are like unto whitecl sepulchres,
which outwardly indeed appear beautiful, but in-
wardly are full of dead men's bones, and of all
uncleanness. Even so ye also outwardly indeed
appear righteous unto men, but inwardly ye are
full of hypocrisy and iniquity. Woe unto you, for
ye cleanse the outside of the cup and of the plat-
ter, but within they are full of extortion and ex-
cess. Thou blind Pharisee, cleanse first the inside
of the cup and of the platter, that the outside
thereof may become clean also (Matt, xxiii. 25-28).
The same appears from these words in
Isaiah :
Hear the word of Jehovah, ye princes of Sodom ;
give ear unto the law of our God, ye people of
Gomorrah. To what purpose is the multitude of
your sacrifices unto Me ? bring no more a meat-
offering of vanity ; incense is an abomination unto
Me ; new moon and sabbath, I cannot bear in-
iquity ; your new moons and your appointed feasts
My soul hateth ; therefore when ye spread forth
your .hands I will hide Mine eyes from you ; yea,
if ye make many prayers, I will not hear ; your
hands are full of bloods. Wash you, make you
clean ; put away the evil of your doings from be-
fore Mine eyes ; cease to do evil ; though your sins
have been as scarlet, they shall be as white as
N. 30] DOCTRINE OF LIFE 33
snow ; though they have been red, they shall be
as wool (i. 10-18).
These words in brief amount to this : that
unless a man shuns evils, nothing of his
worship is good, and in like manner nothing
of his works, for it is said, " I cannot bear
iniquity, make you clean, put away the evil
of your doings, cease to do evil." In Jere-
miah:
Return ye every man from his evil way, and
make your works good (xxxv. 15).
[2] That the same are not wise is declared
in Isaiah :
Woe unto them that are wise in their own eyes,
and intelligent before their own faces (v. 21).
The wisdom of the wise shall perish, and the
intelligence of the intelligent ; woe unto them
that are deeply wise, and their works are done in
the dark (xxix. 14, 15).
Woe to them that go down to Egypt for help,
and put their stay on horses, and trust in chariots
because they are many, and in horsemen because
they are strong ; but they look not unto the Holy
One of Israel, neither seek Jehovah. But He will
arise against the house of the evil-doers, and
3
34 DOCTRINE OF LIFE [N. 30
against the help of them that work iniquity.
For Egypt is man, and not God ; and the horses
thereof are flesh, and not spirit (xxxi. 1-3).
Thus is described man's self-intelligence.
" Egypt" is memory-knowledge ; a " horse,"
the understanding therefrom ; a " chariot,"
the doctrine therefrom ; a " horseman," the
intelligence therefrom; of all of which it
is said, " Woe to them that look not unto
the Holy One of Israel, neither seek Je-
hovah." Their destruction through evils
is meant by : " He will arise against the
house Of the evil-doers, and against the
help of them that work iniquity." That
these things are from man's Own, and that
consequently there is no life in them, is
meant by its being said that " Egypt is man
and not God," and that " the horses there-
of are flesh and not spirit." "Man," and
" flesh," denote what is man's Own ; " God,"
and " spirit," denote life from the Lord ; the
" horses of Egypt," denote self-intelligence.
There are many such things in the Word
concerning intelligence from, self, and in-
N. 30] DOCTRINE OF LIFE 35
telligence from the Lord, which can be
seen only by means of the spiritual sense.
[3] That no one is saved by means of
goods from self, because they are not good,
is evident from the following :
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 : many will
say to Me in that day, Lord, Lord, have we not
prophesied by Thy name, and by Thy name cast
out demons, and in Thy name done many mighty
things ? but then I will profess unto them, I never
knew you, depart from Me, ye that work iniquity
(Matt. vii. 21-23).
Then shall ye begin to stand without, and to
knock at the door, saying, Lord, open to us ; and
ye shall begin to say, We did eat and drink in Thy
presence, and Thou hast taught in our streets ;
but He shall say, I tell you I know ye not whence
ye are, depart from Me, all ye workers of iniquity
(Luke xiii. 25-27).
For such persons are like the Pharisee,
Who stood in the temple and prayed, saying
that he was not as other men, an extortioner, un-
just, an adulterer ; that he fasted twice in the
week, and g;ive tit lies of all that he possessed
(Luke xviii. 11-14).
36 DOCTRINE OF LIFK [x. 30
Such persons moreover are those who are
called
Unprofitable servants (Luke xvii. 10).
31. That no man can from himself do
what is really good, is the truth. But so
to use this truth as to do away with all the
good of charity that is done by a man who
shuns evils as sins, is a great wickedness,
for it is diametrically contrary to the Word,
which commands that a man shall do. It
is contrary to the commandments of love
to God and love toward the neighbor on
which the Law and the Prophets hang,
and it is to flout and undermine everything
of religion. For every one knows that re-
ligion is to do what is good, and that every
one will be judged according to his deeds.
Every man is so constituted as to be able
(by the Lord's power, if he begs for it) to
shun evils as of himself; and that which
he afterwards does is good from the Lord.
N. 32] DOCTRINE OF LIFE 37
IV.
IN PROPORTION AS ANY ONE SHUNS EVILS
AS SlNS, IN THE SAME PROPORTION HE
LOVES TRUTHS.
32. There are two universals that pro-
ceed from the Lord : Divine good, and Di-
vine truth. Divine good is of His Divine
love, and Divine truth is of His Divine
wisdom. In the Lord these two are a
one,* and therefore they proceed from
Him as a one, but they are not received as
a one by angels in the heavens, or by men
on earth. There are both angels and men
who receive more' from Divine truth than
from Divine good; and there are others
who receive more from Divine good than
from Divine truth. This is why the heavens
are distinguished into two distinct king-
doms, one of which is called the celestial
kingdom, and the other the spiritual king-
* That is, a complex whole which constitutes a unity.
[TK.]
38 DOCTRINE OF LIFK [x. 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 hiind 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 lira\ni,
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
loves 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 will 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
&lso 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
he 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
It'n'ine 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 one 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 Lor.d
is therefore with man in good and in truth.
If 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
priest : 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 he 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
N. 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 in. 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 existlf).
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. Food
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 1 ' 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
IN PROPORTION AS ANY ONE SHUNS EVILS
AS SlNS, 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.
For this 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
Understanding. 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 g6od 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,
arid 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. 43j DOCTRINE OF LIFE 47
good and truth. The nature of this latter
marriage has 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 (ex'istere), so the will in man is
the very 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 lie is iu 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. 46] 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
60 DOCTRINE OF LIFE [N. 46
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 Redeemer 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 s-mun
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 wills 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 [N. 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. 49] DOCTRINE OF LIFE 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 coineth
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. 46 ; Matt. xii.
3r\
o).
The " heart" in the Word means man's will,
and as man thinks and speaks from this, it
is said : " Out of the abundance of the heart
the mouth speaketh."
Not 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, 60) ;
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;
a,nd that these are they who believe in the
N. 51] DOCTRIXE 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 lias 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 [K. 53
VI.
THE DECALOGUE TEACHES WHAT EVILS
ARE SlNS.
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 were 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 <is 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. 63] 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
(rod. 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 m;i\
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 lampstand 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. 55] DOCTRINE OF LIFK 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 DOCTRINE OF LIFE [>\ 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 all things that are OH the part of num.
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. 57] DOCTRIXE 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 " ( 1 <>v-
enant" because it conjoins, and the " Tes-
timony'' because it bears 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. 68
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 thundering, lightnings, a
thick cloud, and the voice of a trumpet (Exod.
xix. 10, 18 ; Deal. iv. 11 ; v. 22-2U).
That before the descent of Jehovah the people
prepared and sanctified themselves for three days
(Exod. xix. 10, 11, if,).
That bounds were set round the mountain, lest
any one should come near its base, and should die ;
N. 69] 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. G-21).
That that Law was written by the finger of God
on two tables of stone (Exod. xxxi. 18 ; xxxii. 16,
10 ; Deut. ix< 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. 16 ; 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 DOCTRINK 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 (Num. x. 3'>. 3(5),
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, who 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-fl).
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. >V20).
N. 59] DOCTRINE OF 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).
Thai on account of the ark the Bethshemites
were smitten, to the number of many thousands
(1 .Sam. vi. 10).
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 ; Dent. iv. 13, 23 ;
v. 2, 3 ; ix. 9 ; Josh. iii. 11 ; 1 Kings viii.
19, 21 ; Rei\ 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) ,
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 thB "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).
N. 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, FAI.SK
WITNESS, TOGETHER WITH ALL < <>M i -
PISCENCE FOR THESE THINGS, ARE THE
EVILS WHICH MUST BE SHUNNED AS
SINS.
62. It is well known that the Law of
Sinai was written on two tables, and that
the first 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 lie can do so by a
spiritual life; from which it follows that
his not doing these evils is only for the
N. 63] DOCTRIVE OF LIFE ()9
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 murders, 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 commit -adultery,
to steal, and to bear false witness for the
70 DOOTKINE OF LIFE fx. 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. We 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 [x. 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 shull
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 :
i
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 shall not commit adultery,
Thou shall not kill, Thou shalt not steal, Thou
shall 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
9
74 DOCTRINE OF LIFE [N. rf6
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 MlJR-
DERS OF EVERY KIND AS SlNS, IN THE
SAME PROPORTION HE HAS LoVK 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,
N. 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 DOCTRINE OF LIFE [N. 68
himself. Now 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] DOCTRINK OF LIFE 77
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 is 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 shuns 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
\rould 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 magistrate 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 trader : 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 ^vorkman 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 are 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 and 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) ;
K. 73] I" 11 THINK 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 SlNS, 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 u lar^e n.-. and was published by him
ill Amsterdam in tin; year 17(VS. under the (translated)
title : The JMiyritu of \\'is<lin .-cm-, niinij < 'oiijiigial Love;
mfter which J'ollair Hie J'teasurv* of Intimity 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 shuns
adultery, in the same proportion he loves
marriage ; or what is the same, in propor-
tion as any one shuns the laseiviousness of
adultery, in the same proportion he loves
the chastity of marriage, is because the las-
eiviousness 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 laseiviousness 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 something in which
jugio is now preserved in the Library of the Royal Acad-
emy of Sciences in Stockholm. It was published in the
original Latin at Tubingen by Dr. Jo. FT. Im. Tafel in the
year 18GO. [TR.]
84 DOCTRINE OF LIFE [N. 7(j
he is not, he nevertheless knows of it
merely as of something in the dark, and
there remains some doubt about it, so that
1 no one sees anything in the light and free
from doubt until he is actually in it. This
last therefore is to know, whereas the other
is both to know and not to know. The
truth is that the lasciviousness of adul-
tery and the chastity of marriage stand
toward each other exactly as do hell and
heaven, and that the lasciviousness of adul-
tery makes hell in a man, and the chastity
of marriage makes heaven. But the chas-
tity of marriage exists solely with the man
who shuns as sin the lasciviousness of adul-
tery. (See below, n. 111.)
77. From all this we can conclude and
see, in no dubious manner, whether a man
is a Christian or not, and even whether a
man has any religion or not. If from his
faith and from his life a man does not re-
gard adulteries as sins, then he is not a
Christian, and neither has he any religion.
And on the other hand, if a man shuns
N. 77] DOCTRINE OF LIFE 85
adulteries as sins, and especially if on that
account he feels aversion for them, and
still more especially if on that account he
abhors them, then he has religion, and if he
is in the Christian Church he is a Chris-
tian. (But more about these matters in
the little work entitled De Conjugio, and
in the meantime see what has been said on
this subject in the work on Heaven and
Hell, n. 366-386.)
78. That to " commit adultery" means
also to do obscene things, to speak las-
civious things, and to think about filthy
things, is evident from the Lord's words
in Matthew :
Ye have heard that it was said to them of old
time, Thou shalt not commit adultery ; but I say
unto you that whosoever looketh on the woman
of another to lust after her hath committed adul-
tery with her already in his heart (v. 27, 28).
79. That to " commit adultery" in the
spiritual sense means to adulterate the good
of the Word and to falsify its truth, is evi-
dent from the following passages :
86 DOCTRINE OF LIFE [N. 79
Babylon hath made all the nations drink of the
wine of her fornication (Rev. xiv. 8).
The angel said, I will show thee the judgment
of the great harlot that sitteth upqn many waters,
with whom the kings of the earth have committed
fornication (Rev. xvii. 1, 2).
Babylon hath made all the nations drink of the
wine of the wrath of her fornication, and the
kings of the earth have committed fornication
with her (Rev. xviii. 3).
God hath judged the great harlot who did cor-
rupt the earth with her fornication (Rev. xix. 2).
" Whoredom" is predicated of Babylon,
because " Babylon" means those who arro-
gate to themselves the Lord's Divine sov-
ereign power, and profane the Word by
adulterating and falsifying it ; and for this
reason Babylon is called :
The mother of the whoredoms and of the abom-
inations of the earth ( Rev. xvii. 6).
[2] The same is signified by " whoredom"
in the Prophets, as in Jeremiah :
In the prophets of Jerusalem I have seen a hor-
rible obstinacy in committing adultery and walk-
ing in lying (xxiii. 14).
N. 79] DOCTRINE OF LIFE 87
And in Ezekiel :
Two women, the daughters of one mother,
committed whoredom in Egypt ; they committed
whoredom in their youth ; the one committed
whoredom when she was Mine, and doted on her
lovers the Assyrians her neighbors ; she bestowed
her whoredoms upon them, yet she forsook not her
whoredoms in Egypt ; the other corrupted her love
more than she, and her whoredoms were more than
the whoredoms of her sister ; she added to her
whoredoms, she loved the Chaldeans, the sons of
Babel came to her to the bed of loves, and defiled
her with their whoredom (xxiii. 2-17).
These things are said of the Israelitish
and the Jewish Church, here called the
" daughters of one mother." Their " whore-
doms" mean adulterations and falsifications
of the Word, and as in the Word " Egypt"
signifies memory -knowledge, " Assyria"
reasoning, " Chaldea" the profanation of
truth, and " Babel" the profanation of good,
it is said that they "committed whoredom"
with them. [3] The same is said of " Jeru-
salem," by which is signified the church in
respect to doctrine :
88 DOCTRINE OF LIFE [N. 79
Thou didst trust in thy beauty, and didst com-
mit whoredom because of thy renown, so that thou
pouredst out thy whoredoms on every one that
passed by ; thou hast committed whoredom with
the sons of Egypt thy neighbors, great of flesh,
and hast multiplied thy whoredom ; thou hast
committed whoredom with the sons of Asshur ;
and when thou wast not satisfied with those with
whom thou didst commit whoredom, thou hast
multiplied thy whoredoms unto the land of traffic,
to Chaldea. An adulterous woman that receiveth
strangers instead of her husband ! All give hire
to their harlots, but thou hast given hire to all thy
lovers that they may come unto thee on every side
in thy whoredoms. Wherefore, harlot, hear the
word of Jehovah (Ezek. xvi. 1 5, 26, 28, 29, 32, 33, 35).
That "Jerusalem" means the church may be
seen in the Doctrine of the Lord (n. 62, 63).
(The like is signified by "whoredoms" in Isa.
xxiii. 17, 18 ; Ivii. 3 ; Jer. iii. 2, 6, 8, 9 ; v. 1, 7 ;
xiii. 27 ; xxix. 23 ; Micah i. 7 ; Nahum iii. 4 ; Hos.
iv. 10, 11 ; Lev. xx. 5 ; Num. xiv. 33 ; xv. 39 ; and
elsewhere.)
For the same reason the Lord called the
Jewish nation
An adulterous generation (Matt. xii. 39 ; xvi.
4 ; Mark viii. 38).
DOCTRINE OF LIFE
X.
IN PROPORTION AS ANY ONE SHUNS
THEFTS OF EVERY KIND AS SINS, IN
THE SAME PROPORTION HE LOVES SlN-
CERITY.
80. To "steal," in the natural sense,
means not only to commit theft and rob-
bery, but also to defraud, and under some
pretext take from another his goods. But
in the spiritual sense to "steal" means to
deprive another of his truths of faith and
his goods of charity. And in the highest
sense to " steal" means to take away from
the Lord that which is His, and attribute
it to one's self, and thus to claim right-
eousness and merit for one's self. These
are the " thefts of every kind." And they
also make a one. as do adulteries of every
kind, and murders of every kind, of which
we have already treated. The reason why
they make a one is that they are one within
another.
9a
90 DOCTRINE OP LIFE [N. 81
81. The evil of theft enters more deeply
into a man than any other evil, because it
is conjoined with cunning and deceit; and
cunning and deceit insinuate themselves
even into the spiritual mind of man in
which is his thought with understanding.
That man possesses a spiritual mind and
a natural mind will be seen below.
82. That in proportion as any one shuns
theft as a sin, in the same proportion he
loves sincerity, is because theft is also fraud,
and fraud and sincerity are two opposite
things, so that in proportion as any one is
not in theft in the same proportion he is
in sincerity.
83. Sinceritv is to be understood as in-
cluding integrity, justice, fidelity, and rec-
titude. In these no man can be from
himself so as to love them from and for
themselves. But he is in them who shuns
as sins, fraud, cunning, and deceit, and is
therefore in them not from himself but
from the Lord (as shown above, n. 18-31).
Such is the case with a priest, a magistrate,
X. 83] DOCTRINE OF LIFE 91
a judge, a trader, and with every one in
his own office and his own work.
84. This is taught by the Word in many
passages, among which are the following :
He that walketh in righteousnesses, and speak-
eth uprightnesses; he that despiseth oppressions
for gain, that shaketh his hands from holding
bribes, that stoppeth his ears from the hearing of
bloods, and shutteth his eyes from seeing evil ; he
shall dwell on high (Isa. xxxiii. 1">, 10).
Jehovah, who shall abide in Thy tent? who
shall dwell in the mountain of Thy holiness ?
Hi- that walketh uprightly, and doeth righteous-
ness ; he that slandereth not with his tongue, nor
doeth evil to his companion (Ps. xv. 1-3, etc.).
Mine eyes shall lie upon the faithful of the
land, that they may dwell with Me ; he that walk-
eth in the way of the upright, he shall minister
unto Me. He that worketh deceit shall not dwell
in the midst of My house ; he that speaketh lies
shall "ot stand before Mine eyes. In the dawning
will I cut off all the wicked of the land, to cut
off from the city all the workers of iniquity (Ps.
ci. 6-8).
That unless a man is interiorly sincere, just,
faithful, and upright, he is insincere, un-
92 DOCTRINE OF LIFE [x. 84
just, unfaithful, and base, is taught by the
Lord in these words :
Except your righteousness shall exceed that of
the scribes and Pharisees, ye shall not enter into
the kingdom of the heavens (Mutt. v. 10).
The " righteousness that exceeds that of
the scribes and Pharisees" means the inte-
rior righteousness in which is the man who
is in the Lord. That he is in the Lord is
taught by the Lord Himself in John :
The glory which Thou hast given Me I have
given unto them, that they may be one even as
we are one, I in them, and Thou in Me, that they
may be perfected into one ; that the love where-
with Thou hast loved Me may be in them, and I in
them (xvii. 22, 23, 26).
From this it is evident that they are " per-
fect" when the Lord is in them. These
are they who are called
The pure in heart, who shall see God ; and,
Those who are perfect as is their Father in the
heavens (Matt. v. 8, 48).
85. It has been said above (n. 81), that
the evil of theft enters more deeply into a
ST. 86] DOCTRINE OF LIFE 93
man than any other evil because it is con-
joined with cunning and deceit, and that
cunning and deceit insinuate themselves
even into the spiritual mind of man in
which is his thought with understanding.
Something shall therefore now be said
about the Mind of man. (That the mind
of man is his understanding and will to-
gether, see above, n. 43.)
86. Man possesses a natural mind and
a spiritual mind. The natural mind is
below, and the spiritual mind above. The
natural mind is the mind of man's world,
and the spiritual mind is the mind of his
heaven. The natural mind may be called
the animal mind, and the spiritual mind
the human mind. Man is discriminated
from the animal by possessing a spiritual
mind. By means of this mind he can be
in heaven while still in the world ; and it
is by means of this mind also that man
lives after death.
[2] In his understanding a man is able
to be in the spiritual mind, and conse-
94 DOCTRINE OF LIFE [N. 86
quently in heaven, but unless he shuns
evils as sins he cannot be in the spiritual
mind and consequently in heaven, as to
his will. And if he is not there as to his
will, he is not in heaven, in spite of the
fact that he is there in understanding, for
the will drags the understanding down,
and causes it to be just as natural and
animal as it is itself.
[3] Man 'may be compared to a garden
his understanding to light, and his will
to heat. In winter time a garden is in
light but not in accompanying heat, but in
summer time it is in light accompanied by
heat. Just so a man who is in the light
of the understanding alone is like a garden
in winter time, whereas one who is in the
light of the understanding and at the same
time in the heat of the will is like a garden
in summer time. Moreover the under-
standing is wise from spiritual light, and
the will loves from spiritual heat, for spir-
itual light is Divine wisdom, and spiritual
heat is Divine love,
N. 86 J IMK THINK OF 1.IFK 95
[4] So long as a man does not shun evils
as sins, the concupiscences of evils block up
the interiors of the natural mind on the part
of the will, being like a thick veil there,
and like a black cloud beneath the spiritual
mind, and they prevent its being opened.
But in very deed the moment a man shuns
evils as sins, the Lord inflows from heaven,
takes away the veil, dispels the cloud, opens
the spiritual mind, and so introduces the
man into heaven.
[5] So long as the concupiscences of evils
block up the interiors of the natural mind
(in the way we have indicated), so long is
the man in hell ; the moment however that
these concupiscences have been dispersed
by the Lord, the man is in heaven. Fur-
thermore : so long as the concupiscences of
evils block up the interiors of the natural
mind, so long is the man natural ; but the
moment they have been dispersed by the
Lord, he is spiritual. Furthermore : so
long as the concupiscences of evils block up
the interiors of the natural mind, so long
96 DOCTRINE OF LIFE [N. 86
is the man animal, differing only in his
ability to think and speak, even of such
things as he does not see with his eyes,
which ability he derives from his capacity
of uplifting his understanding into the light
of heaven. The moment however that these
concupiscences have been dispersed by the
Lord, the man is a man, because he then
thinks what is true in the understanding
from what is good in the will. And fur-
thermore : so long as the concupiscences of
t^vils block up the interiors of the natural
mind, the man is like a garden in winter
time, but the moment these concupiscences
have been dispersed by the Lord, he is like
a garden in summer time.
[6] The conjunction in a man of the
will and the understanding is meant in the
Word by " heart and soul," and by -< heart
and spirit." For example : that we must
love God
With all the heart, and with all the soul (Matt.
xxii. 37).
And that God will give
N. 86] DOCTRINE OF LIFE 97
A new heart, and a new spirit (Ezek. xi. 19 ;
xxxvi. 26, 27).
The "heart" means the will and its love,
and the " soul" and the " spirit," the under-
standing and its wisdom.
XL
IN PROPORTION AS ANY ONE SHUNS FALSE
WITNESS OF EVERY KIND AS SIN, IN
THE SAME PROPORTION HE LOVES THE
TRUTH.
87. To " bear false witness," in the nat-
ural sense, means not only to play the false
witness, but also to lie, and to defame. In
the spiritual sense, to " bear false witness"
means to declare some false thing to be
true or some evil thing good, and to per-
suade others that it is so; and the con-
verse. And in the highest sense, to " bear
false witness" means to blaspheme the Lord
and the Word. These are the three senses
of "bearing false witness." That these
7
98 DOCTRINE OF LIFE [N. 87
make a one in the man who bears false
witness, utters a lie, or defames, is evident
from what has been shown respecting the
three senses of all things of the Word, in
the Doctrine of the Holy Scripture (n. 57,
etc. and 57).
88. As lying and the truth are two oppo-
site things, it follows that in proportion as
any one shuns lying as sin, in the same pro-
portion he loves the truth.
89. In proportion as any one loves the
truth, in the same proportion he desires to
know it, and in the same proportion is
affected at heart when he finds it. No one
else comes into wisdom. And in proportion
as any one loves to do the truth, in the same
proportion he is sensible of the pleasant-
ness of the light in which the truth is. It
is the same with all the other things spoken
of above ; with sincerity and justice in the
case of one who shuns thefts of every kind ;
with chastity and purity in the case of one
who shuns adulteries of every kind ; and
with love and charity in the case of one
. 89] DOCTR1XK OF hlFK 99
who shuns murders of every kind ; and so
forth. On the other hand, one who is in the
opposites to these heavenly things 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 DOCTKIXK OF LIFK [x. JO
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 AYonl
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
mail." in accordance with the words of
the Lord in M<itthi'n- vii. L't',. 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
Annies 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,
XII.
NO ONE CAN SHUN EVILS AS SlNS SO AS
TO BE INWARDLY AVERSE TO THEM EX-
CEPT 3Y 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 used in the
original text that in this and other places has been ren-
dered by the expression "Own." The dictionary meaning
N. 92] 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 man would be unless this root
of 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 proprius, and if we make it a noun by
writing it "Own," in order to answer to the Latin pro-
prrum, we effect a very close translation. [TB.]
104 DOCTKINE OF LIFE [N, 93
were plucked up, and 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. 94] 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 heareth 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
Matt. 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 [x. 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 but 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 26, 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 thatoveremm'th
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 iii
the Doctrine of the Ifew 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).
XIII.
A MAN OUGHT TO SHUN EVILS AS SINS
AND FIGHT AGAINST THEM AS OF HIM-
SELF.
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
himself. 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 ,con junction. For this reason the
Lord has given man 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 //<wr;i <ni<i Hell (n. 589-596,
and n. 597-003). What freedom is, gee the Doctrine of the
A'ew Jeruialem, published in .London in 1758 (n. 141-149).
N. 102] DOCTRINE OF LIFE 111
Abide in Me, and I in you (John xv. 4).
He that abideth 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. 103
Jesus said : Except ye repent ye shall all perish
(Luke xiii. 3, f>).
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 (Rev. ii. 6,
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. 46-49).
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 LIFE 113
of Mine, and doeth them, I will liken to a 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 come forth : they that have done
114 DOCTRINE OF LIFE [N. 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 couie, 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 in:in. \Vithout 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 down,
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 ANT 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 of
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.
>' 110] DOCTRINE OF LIFE 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 the fear
of losing his good name and esteem ; from
118 DOCTRINE OF LIFE [if. HI
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 LIFE 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 ami a
new spirit, but the Lord alone can do this,
who Himself is the Reformer and the Re-
generator. Therefore if a man wills to make
himself new by his own sagacity and intel-
ligence, it is merely like painting an u^ly
face, or smearing a skin-detergent over a
part that is infected with inward corruption.
113. Therefore the Lord says in Mnt-
thew :
Thou blind Pharisee, cleanse first the inside of
the cup and the platter, that the outside may be
clean also (xxiii. 2(5).
And in Ixn'uih :
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.
THE DOCTRINE
OF THK
NEW JERUSALEM
CONCERNING
FAITH
BY
EMANUEL SWEDENBORG
Originally published in Amsterdam in the year 1763
TRANSLATKP FROM THK ORIGINAL LATIN AND KUITKD
BV THE
KEY. JOHN FAULKNER POTTS, B.A. LOND.
NEW YORK
THE AMERICAN SWEDENBORG PRINTING AND
PUBLISHING SOCIETY
3 WEST TWENTY-NINTH STRKBT
1!)}!,
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. AVilliam 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.
iii
iV PREFATORY NOTEa 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-
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
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. FAITH is AN INTERNAL ACKNOWLEDGMENT
OF TRUTH (n. 1-12).
II. TllB INTERNAL ACKNOWLEDGMENT OF
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 OR FORM (n. 34-37).
V. THE FAITH OF THE PRESENT DAY is ITS
UNIVERSAL IDEA OR FORM (n. 38-43).
VI. TUB NATURE OF FAITH THAT is SEPARATED
FROM CHARITY (n. 44-48;.
VII. IN THE WORD THEY WHO ARE IN FAITH
SEPARATED FROM ClIARITY ARE REPRE-
SENTED BY THE " PHILISTINES " (n. 49-54).
VIII. THOSE WHO ARE IN FAITH SEPARATED
FROM CHARITY ARE MEANT BY THE
"DRAGON" IN THE Revelation (n. 55-60).
* Compiled by the Translator.
VI 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," 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," 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," 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,"
shown from the neglect of
charity by those of whom men-
tion is made in Matthew (n. 68).
X. THAT FAITH SEPARATED FROM CHARITY
DESTROYS THE CHDRCH AND ALL THINGS
OF IT (n. 69).
THE DOCTRINE OF THE NEW JERUSALEM
CONCERNING
FAITH
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
rompivluMid, 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-
Itody 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
chat in respect to the understanding a man
may be uplifted into the light of heaven,
4 DOCTRINE OF FAITH [x. 3
in which light none b\it 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 \ve have eternal life by
means of its teaching. See the Apocalypse Explained
(n. 115,44410). [TK .J
N. 5] DOCTRINE 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'' (/*".
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 Am.una
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
Irue 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] DOCTRINE 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. 29).
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 -know ledge (sciential), 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-
xitli-.iH- 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
NftNE 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. 18
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 [TB.l
K. 14] DOCTKINE OF FAITH 11
affection of the means, and from this the
knowledge (cognitid} 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. 16
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 man 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 DOCTRINE 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 callfd 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 andi its thought by the
" breath (animam)" and the " spirit (spir-
ttinii)." on which account to "give up the
breath (animam)" or "yield up the spirit
(Xfiirltum)" 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 ? We
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 [. 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
aften 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 thorough ly
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] DOCTRIXE 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 Xt-ir Ji-m-
salem, 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 *\i>ir
Jerusalem, n. 67-73, 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. 26] 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 (coynitiones) 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 (coynitiones), 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 (cognit 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
> T . 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. 5-11), 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
man'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 j ire vented from -thinking about
24 DOCTRINE OF FAITH [N. 80
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 the}-
are truths ; and the faith or belief that
they 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 [x. 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,
teautiful 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 lias a natural
mind and a spiritual mind: a natural mind
for the world, and a spiritual mind for
heaven. In respect to his understanding,
nian 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 hent
of heaven. It is for this reason also that
man is so often likened bv 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 charity, 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.
LV.
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 name
connection uses the word/orma instead of idea. [Tit. j
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 wh^t 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
Universal of the Faith that He came into
the world in order to remove hell from 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 I >i-
vine (Divino 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. 35
inasmuch as neither of these mighty works
could have been accomplished except by
means of temptation* 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 ;div;nly been treated of
specifically ; the first, which regards the
Lord, in the Doctrine of the J\V/r ,l<-rits<ili'in
i-onci'rnlmj the Lord ; and the second, which
regards man, in the Doctrine of Life for
flu' New Jerusalem. It is therefore un-
necessary to discuss them further here.
DOCTRINE 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, I 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 are
two; and both are from eternity.
ii God the Son came into the world by
the will of the Father to make satisfaction
for mankind, who otherwise would have
32 DOCTRINE OF FAITH [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 (ronatus) toward
N. 39] DOCTRINE 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 ancrthe 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 Word, and at the same time ration-
34 DOCTKIXE OF FAITH [x. 40
ally confirmed, in the Doctrine of the New
Jerusalem concerning the Lord, and in the
Doctrine of Lift' for the ^\'eir Jernsolrm.
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, 1 will impart something
which I heard from an angel of heaven.
He said that he had conversed with manv
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 he
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 ?"
N. 42] POCTR1XK OF FAITH 35
"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.' "
' \Vliat 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." "What 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 there for me to
do? I cannot of myself do good that is
really good." " Can 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 OF 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 CHARITY.
44. In order that it may be seen what
the character of faith is when separated
from charity, I will present it in its naknl-
ness, in which it is as follows :
God the Father, being angry with man-
kind, cast them away from Him, and out
38 DOCTRINE OF FAITH [.\. 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 cros.s,
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 compassioii. 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. 4oJ DOCTRINE OF FAITH 39
trary to the Divine essence itself ? As for
instance that God, who is love itself, and
mercy itself, could out of anger and its con-
sequent revengefulness condemn men and
aceurse 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
I impute to them Thy merit ?'' Or, ' Xow
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 have thereby shut-
men's eyes, and stopped up their ears. Shut
men's ej-es 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
V. 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
tilings 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
not to speech ? With such a man an angel
of heaven can hold no converse, because the
one does not understand the language of
the other.
42 DOCTRINE OF FAITH [X. 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-
N. 49] DOCTRINE OF FAITH 43
gence. The religious principle that springs
from the love of rule is meant in the Word
by " Babylon," 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
Samuel and of Kings) ; for in the spiritual
sense all the wars described in the Word
involve and signify spiritual wars. And
as this religion, namely, faith separated
from charity, is continually desiring to get
into the church, the Philistines remained
44 DOCTRINE OF FAITH [N. 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 charitv 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 abotit Pagon 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. 52] 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 \veiv represented by
the 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 the land und the full-
46 DOCTRINE OF FAITH [N. 63
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 waste
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 overfl owing 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 I.i' t ,<i t :
Rejoice not tliou, 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] DOCTRINE 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 :
Circumcise 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 be no more stiff-necked (Deut. x. 16).
To " circumcise the heart" or " the foreskin
of the heart," is to purify one's self from
evils. On the contrary therefore, one who
is "uncircumcised" or "foreskinned" means
one not purified from the evils of love
merely natural, thus one who is not in
chanty. And as one who is unclean in
heart is meant by " one uneircumcised,"
it is said :
48 DOCTRINE OF FAITH [N. 64
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 Ret'<>I<ittit by the dragon and
his two beasts lias not only been told me
4
50 DOCTRIXK OF FATTII [K. 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 Revelation that with its tail it drew
down the third part of the stars of heaven.
The "stars of heaven" signify knowledges
of truth, and a "third part" signifies all.
57. Inasmuch as the dragon in tlu- /////-
lotion means those who are in faith sepa-
N. 57] DOCTRINK OF FAITH 51
rated from charity, and as hitherto this
has not been known, being indeed actually
hidden through a lack of knowledge of the
spiritual sense of the Word, a general ex-
position shall here be given of what is said
in the twelfth chapter about the dragon.
58. In Rev. xii. it is said :
A great sign was seen in 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 being with child, cried, travailing in birth,
and in paift to be delivered. And another sign
was seen in heaven ; and behold a great red dragon,
having seven heads and ten horns, and upon his
heads seven diadems. And his tail drew the third
part of the stars of heaven, and did cast them into
the earth. And the dragon stood before the woman
who was ready to be delivered, that when she was
delivered, he might devour her child. And she
brought forth a man child, who was to pasture all
the nations with a rod of iron ; and her child was
caught up unto God, and unto his throne. And
the woman fled into the wilderness, where she hath
a place prepared of God, 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. 68
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 her 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
DOCTRINE OF FAITH 53
her feet," signifies a church that is in love
and in faith from the Lord; "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
red 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
the 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 stare 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,
64 DOCTKINE 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 tin- dragon fought and his
angels," signifies dissent and battling by
those who are in faith separated from
N. 59] DOCTRINE OF FAITH 55
charity against those who are in the doc-
trine of the church respecting the Lord
and the life of charity ; " and they pre-
vailed not/' signifies that they were over-
come ; " 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 were 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 [jf. 59
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," signifies against
those who live the life of charity, and
believe in the Lord.
60. The next chapter (Rer. 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] DOCTKINK 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 [N. 61
IX.
THOSE WHO ARE IN FAITH SEPARATED FROM
CHARITY ARE MEANT BY THE " GOATS"
IN DANIEL AND IN MATTHEW.
61. That the " he-goat" in Dan. viii., and
the "goats" in Matt. 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 from
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 up\ whom it was exe-
cuted.
N. 62] DOCTRINE OF 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 sepa-
rated from charity are meant in the Word Inj
"goats" shown from experience in the xj>ir-
itiidl 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-
ence 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
which 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
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 l><nt.
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. 63
separated from charity are meant in the
Word by " goats."
64. ii. That those in faith, separated from
charity are meant in the Word by " goats,"
shown from the Last Judgment and the ////-
acter of ilwge upon whom it u-as executed.
The Last Judgment was executed upon no
others than those who in externals had
been moral, bxit 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 work
on the 7/w.s/ Jm/f/mrtif <n. .V.) and 70) ; and
N. C,4] IMM'TRIXE OF FAITH 63
still further in the Continuation of the Last
.Jinlijinent (n. 1(5-19), where it treats of the
Judgment upon the Reformed, of whom
those 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. 'IlnittJitw infuith separated f mm
charity are meant in tin- \Vnrd //// ym/As-."
shown frni n f//t' d&tfription in Ihmirl nf the
combat between the ram and iln- )ie.-<j<i<it. 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 '// '/-
in'j the I fob/ Sn-iptitre, n. 5-26). So there-
fore does what is said in Daniel about the
64 DOCTRINE OF FAITH [K. 66
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 coming 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 ami
the army shall be given to be trampled upon ?
N. 65] DOCTRINE 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 sh&ll 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,
5
66 DOCTRINE OF FAITH [N. 60
signify the things of heaven and of the
church.
67. The exposition of the foregoing
prophetic utterances is as follows : The
" rain that had two high horns, the higher
of which came up last," 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 " magnifying himself,"
signifies growth ; the " he-goat coming from
the west over the faces of the whole earth,"
signifies those who are in faitli separated
from charity, and the invasion of the church
by them ; the " Hest" 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] DOCTKIKE 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,' 1 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 a
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 he cast down some of
the army, and of the stars, and trampled
upon them," signifies the destruction in
this 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 [N. 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 ly 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 08] 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, i-c.).
70 DOCTRINE OF FAITH [N. 09
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 o,n 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. TO] 1>< >< TRINE 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 been justified through faith have
their sins remitted so that they no longer
appeal-, 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
the truth." They were questioned concern-
ing redemption, concerning the union of
the Father 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
by 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.